بوالفضولی گفت ای مجنون خام ** این چه شیدست این که می‌آری مدام
An idle talker said, “O half-baked Majnún, what hypocrisy is this that thou art always displaying?
پوز سگ دایم پلیدی می‌خورد ** مقعد خود را بلب می‌استرد570
A dog's muzzle is ever eating filth; a dog scrapes its séant with its lips.”
عیبهای سگ بسی او بر شمرد ** عیب‌دان از غیب‌دان بویی نبرد
He recounted the dog's faults at some length: no one who perceives faults (‘aybdán) has got (even) a scent (inkling) of him that knows the things unseen (ghaybdán).
گفت مجنون تو همه نقشی و تن ** اندر آ و بنگرش از چشم من
Majnún said, “Thou art entirely (external) form and body: come within, and view it (the dog) through my eyes;
کین طلسم بسته‌ی مولیست این ** پاسبان کوچه‌ی لیلیست این
For this (dog) is a talisman sealed by (the hand of) the Lord: this (dog) is the guardian of the abode of Laylá.
همنشین بین و دل و جان و شناخت ** کو کجا بگزید و مسکن‌گاه ساخت
Look at its high aspiration and its heart and soul and knowledge; (consider) where it chose (to live) and made its dwelling-place.
او سگ فرخ‌رخ کهف منست ** بلک او هم‌درد و هم‌لهف منست575
It is the dog of blessed countenance, (the dog) of my Cave; nay, it is the sharer of my grief and woe.
آن سگی که باشد اندر کوی او ** من به شیران کی دهم یک موی او
The dog that stays in her abode, how should I give a single hair of it to the lions?
ای که شیران مر سگانش را غلام ** گفت امکان نیست خامش والسلام
Oh, since to her dogs the lions are (devoted) slaves, there is no possibility of speaking (further). Silence, and farewell!”
گر ز صورت بگذرید ای دوستان ** جنتست و گلستان در گلستان
If ye pass beyond form, O friends, ’tis Paradise and rose-gardens within rose gardens.
صورت خود چون شکستی سوختی ** صورت کل را شکست آموختی
When thou hast broken and destroyed thine own form, thou hast learned to break the form of everything.
بعد از آن هر صورتی را بشکنی ** همچو حیدر باب خیبر بر کنی580
After that, thou wilt break every form: like Haydar (‘Alí), thou wilt uproot the gate of Khaybar.
سغبه‌ی صورت شد آن خواجه‌ی سلیم ** که به ده می‌شد بگفتاری سقیم
That simple Khwája was duped by form, for he was going to the country on (the strength of) infirm words (vain promises).
سوی دام آن تملق شادمان ** همچو مرغی سوی دانه‌ی امتحان
(He was going) joyously towards the snare of that flattery, as a bird towards the bait of tribulation.
از کرم دانست مرغ آن دانه را ** غایت حرص است نه جود آن عطا
The bird deemed the bait a mark of kindness (on the part of the fowler), (although) that gift is (really) the extreme of cupidity and is not munificence;
مرغکان در طمع دانه شادمان ** سوی آن تزویر پران و دوان
(So) in desire for the bait the little birds are merrily flying and running towards that imposture.
گر ز شادی خواجه آگاهت کنم ** ترسم ای ره‌رو که بیگاهت کنم585
If I acquaint thee (fully) with the joy of the Khwája, I fear, O wayfarer, lest I make thee late.
مختصر کردم چو آمد ده پدید ** خود نبود آن ده ره دیگر گزید
I will abridge. When the village came in sight, it was not in sooth that village (which he was seeking), (so) he chose another road.
قرب ماهی ده بده می‌تاختند ** زانک راه ده نکو نشناختند
For about a month they were hurrying from village to village, because they did not well know the way to the (countryman's) village.
هر که در ره بی قلاوزی رود ** هر دو روزه راه صدساله شود
If anybody goes on the way without a leader, every two days' journey becomes one of a hundred years.
هر که تازد سوی کعبه بی دلیل ** همچو این سرگشتگان گردد ذلیل
Whoever speeds towards the Ka‘ba without a guide becomes contemptible, like these bewildered men.
هر که گیرد پیشه‌ای بی‌اوستا ** ریش‌خندی شد بشهر و روستا590
Whoever takes up a trade (or profession) without (having) a teacher becomes a laughing-stock in town and country.
جز که نادر باشد اندر خافقین ** آدمی سر بر زند بی والدین
Except it be (a) singular (case), (in the whole world) between East and West does a descendant of Adam put forth his head (come to birth) without parents?
مال او یابد که کسبی می‌کند ** نادری باشد که بر گنجی زند
He gains wealth who earns something; ’tis an extraordinary event when one hits upon a (buried) treasure.
مصطفایی کو که جسمش جان بود ** تا که رحمن علم‌القرآن بود
Where is a Mustafá (Mohammed) whose body is spirit, so that the Merciful (God) should teach (him) the Qur’án?
اهل تن را جمله علم بالقلم ** واسطه افراشت در بذل کرم
For all those who are attached to the body He (God), in profusion of bounty, raised (the banner of) “He taught by the pen” as the means (of acquiring knowledge).
هر حریصی هست محروم ای پسر ** چون حریصان تگ مرو آهسته‌تر595
O son, every greedy person is deprived (of spiritual blessings): do not thou run like the greedy, (go) more slowly.
اندر آن ره رنجها دیدند و تاب ** چون عذاب مرغ خاکی در عذاب
On that journey they (the townsman's party) suffered pains and anguish like the torment of a land-bird in fresh water.
سیر گشته از ده و از روستا ** وز شکرریز چنان نا اوستا
They became sick of the village and the country and of the sugared expressions of such an uninstructed boor.
رسیدن خواجه و قومش به ده و نادیده و ناشناخته آوردن روستایی ایشان را
How the Khwája and his kinsfolk arrived at the village, and how the countryman pretended not to see or recognise them:
بعد ماهی چون رسیدند آن طرف ** بی‌نوا ایشان ستوران بی علف
When, after a month, they arrived in that quarter, themselves without provisions and their beasts without fodder,
روستایی بین که از بدنیتی ** می‌کند بعد اللتیا والتی
See how the countryman, from evil intent, still inflicts (on them) calamities small and great,
روی پنهان می‌کند زیشان بروز ** تا سوی باغش بنگشایند پوز600
And keeps his face hidden from them by day, lest they should open their mouths in the direction of his orchard.
آنچنان رو که همه رزق و شرست ** از مسلمانان نهان اولیترست
’Tis better that a face like that, which is wholly (composed of) hypocrisy and malice, should be hidden from Moslems.
رویها باشد که دیوان چون مگس ** بر سرش بنشسته باشند چون حرس
There are faces on which demons are settled like gnats, as (though they were) guardsmen.
چون ببینی روی او در تو فتند ** یا مبین آن رو چو دیدی خوش مخند
When you behold his (such a one's) face, they (the demons) fall upon you: either do not behold that face, (or) when you have beheld (it), do not laugh pleasantly.
در چنان روی خبیث عاصیه ** گفت یزدان نسفعن بالناصیه
Concerning such a wicked, sinful face God hath said, “Verily, We will drag (him) by the forelock.”
چون بپرسیدند و خانه‌ش یافتند ** همچو خویشان سوی در بشتافتند605
When they (the townsman's party) had made enquiry and found his (the countryman's) house, they hurried like kinsfolk to the door.
در فرو بستند اهل خانه‌اش ** خواجه شد زین کژروی دیوانه‌وش
(Thereupon) the people in his house bolted the door. At this perverseness, the Khwája became mad-like,
لیک هنگام درشتی هم نبود ** چون در افتادی بچه تیزی چه سود
But indeed it was no time for asperity: when you have fallen into the pit, what is the use of being enraged?
بر درش ماندند ایشان پنج روز ** شب بسرما روز خود خورشیدسوز
Five days they remained at his door: (they passed) the night in the cold, the day itself in the blaze of the sun.
نه ز غفلت بود ماندن نه خری ** بلک بود از اضطرار و بی‌خری
Their remaining (there) was not from heedlessness or asininity; nay, it was from necessity and want of an ass.
با لیمان بسته نیکان ز اضطرار ** شیر مرداری خورد از جوع زار610
From necessity, the good are (often) bound to the vile: from sore hunger the lion will eat a putrid carcase.
او همی‌دیدش همی‌کردش سلام ** که فلانم من مرا اینست نام
He (the townsman) would see him (the countryman) and salute him, saying, “I am so-and-so, this is my name.”
گفت باشد من چه دانم تو کیی ** یا پلیدی یا قرین پاکیی
“Maybe,” he said; “how should I know who thou art, whether thou art a dirty fellow or an honest gentleman?”
گفت این دم با قیامت شد شبیه ** تا برادر شد یفر من اخیه
“This moment,” said he, “resembles the Resurrection, since a brother has come to flee from his brother.”
شرح می‌کردش که من آنم که تو ** لوتها خوردی ز خوان من دوتو
He would explain to him (the countryman), saying, “I am he from whose table thou didst eat viands manifold.
آن فلان روزت خریدم آن متاع ** کل سر جاوز الاثنین شاع615
On such and such a day I bought that merchandise for thee: every secret that goes beyond the two (who share it) is published (to all).
سر مهر ما شنیدستند خلق ** شرم دارد رو چو نعمت خورد حلق
The people heard the secret of our affection; (as a rule) when the gullet has received bounty, the face hath (signs of) bashfulness.”
او همی‌گفتش چه گویی ترهات ** نه ترا دانم نه نام تو نه جات
He (the countryman) would say to him, “Why dost thou talk nonsense? I know neither thee nor thy name nor thy dwelling-place.”
پنجمین شب ابر و بارانی گرفت ** کاسمان از بارشش دارد شگفت
On the fifth night there began such a (storm of) cloud and rain that the sky might (well) be astonished at its raining.