گوشه‌ای خالی شد و او با عیال ** رفت آنجا جای تنگ و بی مجال
A nook was cleared, and he with his family went thither: (’twas) a narrow place and without room to turn.
چون ملخ بر همدگر گشته سوار ** از نهیب سیل اندر کنج غار635
Mounted upon one another, like locusts, (and crowded) from terror of the flood into the corner of the cavern,
شب همه شب جمله گویان ای خدا ** این سزای ما سزای ما سزا
During the night, the whole night, they all (were) crying, “O God, this serves us right, serves us right, serves us right.”
این سزای آنک شد یار خسان ** یا کسی کرداز برای ناکسان
This is what is deserved by him that consorted with the vile, or showed worthiness for the sake of the unworthy.
این سزای آنک اندر طمع خام ** ترک گوید خدمت خاک کرام
This is what is deserved by him that in vain desire gives up paying homage to the dust of the noble.
خاک پاکان لیسی و دیوارشان ** بهتر از عام و رز و گلزارشان
That you lick the dust and the wall of the pure (elect) is better (for you) than the vulgar and their vines and rose-gardens.
بنده‌ی یک مرد روشن‌دل شوی ** به که بر فرق سر شاهان روی640
That you become a slave to a man of enlightened heart is better (for you) than that you should walk upon the crown of the head of kings.
از ملوک خاک جز بانگ دهل ** تو نخواهی یافت ای پیک سبل
From the kings of earth you will get nothing but the (empty) noise of a drum, O courier of (many) roads.
شهریان خود ره‌زنان نسبت بروح ** روستایی کیست گیج و بی فتوح
Even the townsmen are brigands in comparison with the Spirit. Who is the countryman? The fool that is without spiritual gifts.
این سزای آنک بی تدبیر عقل ** بانگ غولی آمدش بگزید نقل
This is what is deserved by him who, (when) the cry of a ghoul came to him, without rational foresight chose to move (towards the ghoul).
چون پشیمانی ز دل شد تا شغاف ** زان سپس سودی ندارد اعتراف
When repentance has gone from the (core of the) heart to the pericardium after that it is of no use to acknowledge (one's sin).
آن کمان و تیر اندر دست او ** گرگ را جویان همه شب سو بسو645
(With) the bow and arrow in his hand, he (was) seeking the wolf all night to and fro.
گرگ بر وی خود مسلط چون شرر ** گرگ جویان و ز گرگ او بی‌خبر
The wolf, in sooth, was given power over him, like sparks of fire: (he was) seeking the wolf (outside), and (was) unaware of the wolf (within himself).
هر پشه هر کیک چون گرگی شده ** اندر آن ویرانه‌شان زخمی زده
Every gnat, every flea, had become as a wolf and inflicted a wound upon them in that ruined place.
فرصت آن پشه راندن هم نبود ** از نهیب حمله‌ی گرگ عنود
There was no opportunity even of driving away those gnats, because of (their) dread of an attack by the contumacious wolf,
تا نباید گرگ آسیبی زند ** روستایی ریش خواجه بر کند
Lest the wolf should inflict some damage, (and then) the countryman would tear out the Khwája's beard.
این چنین دندان‌کنان تا نیمشب ** جانشان از ناف می‌آمد به لب650
In this wise (they were) gnashing their teeth till midnight: their souls were coming (up) from the navel to the lip.
ناگهان تمثال گرگ هشته‌ای ** سر بر آورد از فراز پشته‌ای
Suddenly the figure of a deserted (solitary) wolf raised its head (appeared) from the top of a hillock.
تیر را بگشاد آن خواجه ز شست ** زد بر آن حیوان که تا افتاد پست
The Khwája loosed the arrow from the thumbstall and shot at the animal, so that it fell to the ground.
اندر افتادن ز حیوان باد جست ** روستایی های کرد و کوفت دست
In falling, wind escaped from the animal: the countryman uttered a wail and beat his hands,
ناجوامردا که خرکره‌ی منست ** گفت نه این گرگ چون آهرمنست
(Crying), “O ungenerous (wretch), it is my ass-colt!” “Nay,” said he, “this is the devilish wolf.
اندرو اشکال گرگی ظاهرست ** شکل او از گرگی او مخبرست655
The features of wolfishness are apparent in it; its form makes (one) acquainted with its wolfishness.”
گفت نه بادی که جست از فرج وی ** می‌شناسم همچنانک آبی ز می
“Nay,” he said, “I know the wind that escaped from its arse as well as (I know) water from wine.
کشته‌ای خرکره‌ام را در ریاض ** که مبادت بسط هرگز ز انقباض
Thou hast killed my ass-colt in the meadows—mayst thou never be released from anguish!”
“Make a better investigation,” he replied; “it is night, and at night material objects are screened from the beholder.
شب غلط بنماید و مبدل بسی ** دید صایب شب ندارد هر کسی
Night causes many a thing to appear wrong and changed (from its proper aspect): not every one has the (power of) seeing correctly by night.
هم شب و هم ابر و هم باران ژرف ** این سه تاریکی غلط آرد شگرف660
(Now there is) both night and clouds and heavy rain withal: these three darknesses produce great error.”
گفت آن بر من چو روز روشنست ** می‌شناسم باد خرکره‌ی منست
He said, “To me ’tis as (manifest as) bright day: I know (it), it is the wind of my ass-colt.
در میان بیست باد آن باد را ** می‌شناسم چون مسافر زاد را
Amongst twenty winds I know that wind as the traveller (knows) his provisions for the journey.”
خواجه بر جست و بیامد ناشکفت ** روستایی را گریبانش گرفت
The Khwája sprang up, and losing patience he seized the countryman by his collar,
کابله طرار شید آورده‌ای ** بنگ و افیون هر دو با هم خورده‌ای
Crying, “O fool and cutpurse, thou hast shown hypocrisy: thou hast eaten both beng and opium together.
در سه تاریکی شناسی باد خر ** چون ندانی مر مرا ای خیره‌سر665
Amidst three darknesses thou knowest the wind of the ass: how dost not thou know me, O giddy-head?
آنک داند نیمشب گوساله را ** چون نداند همره ده‌ساله را
He that knows a colt at midnight, how should he not know his own ten years' comrade?”
خویشتن را عارف و واله کنی ** خاک در چشم مروت می‌زنی
Thou art feigning to be a gnostic and distraught (with love of God): thou art throwing dust in the eyes of generosity,
که مرا از خویش هم آگاه نیست ** در دلم گنجای جز الله نیست
Saying, “I have no consciousness even of myself: in my heart there is no room for aught but God.
آنچ دی خوردم از آنم یاد نیست ** این دل از غیر تحیر شاد نیست
I have no recollection of what I ate yesterday: this heart takes joy in nothing except bewilderment.
عاقل و مجنون حقم یاد آر ** در چنین بی‌خویشیم معذور دار670
I am sane and maddened by God: remember (this), and (since I am) in such a state of selflessness, hold me excusable.
آنک مرداری خورد یعنی نبید ** شرع او را سوی معذوران کشید
He that eats carrion, that is to say, (drinks) date-wine—the (religious) Law enrols him amongst those who are excused.
مست و بنگی را طلاق و بیع نیست ** همچو طفلست او معاف و معتقیست
The drunkard and eater of beng has not (the right of) divorce or barter; he is even as a child: he is a person absolved and emancipated.
مستیی کید ز بوی شاه فرد ** صد خم می در سر و مغز آن نکرد
The intoxication that arises from the scent of the unique King—a hundred vats of wine never wrought that (intoxication) in head and brain.
پس برو تکلیف چون باشد روا ** اسب ساقط گشت و شد بی دست و پا
To him (the God-intoxicated man), then, how should the obligation (to keep the Law) be applicable? The horse is fallen (out of account) and has become unable to move.
بار کی نهد در جهان خرکره را ** درس کی دهد پارسی بومره را675
Who in the world would lay a load upon the ass-colt? Who would give lessons in Persian to Bú Murra?
بار بر گیرند چون آمد عرج ** گفت حق لیس علی الاعمی حرج
When lameness comes, the load is taken off: God hath said,It is no sin in the blind.
سوی خود اعمی شدم از حق بصیر ** پس معافم از قلیل و از کثیر
I have become blind in regard to myself, seeing by (the grace of) God: therefore I am absolved from the small (obligation) and from the great.”
لاف درویشی زنی و بی‌خودی ** های هوی مستیان ایزدی
Thou braggest of thy dervishhood and selflessness, (thou utterest) the wailful cries of those intoxicated with God,
که زمین را من ندانم ز آسمان ** امتحانت کرد غیرت امتحان
Saying, “I know not earth from heaven.” The (Divine) jealousy hath tried thee, tried thee (and found thee wanting).
باد خرکره‌ی چنین رسوات کرد ** هستی نفی ترا اثبات کرد680
Thus hath the wind of thy ass-colt put thee to shame, thus hath it affirmed the existence of thy self-negation.
این چنین رسوا کند حق شید را ** این چنین گیرد رمیده‌صید را
In this wise doth God expose hypocrisy, in this wise doth He catch the quarry that has started away.
صد هزاران امتحانست ای پسر ** هر که گوید من شدم سرهنگ در
There are hundreds of thousands of trials, O son, for any one who says, “I am the captain of the Gate.”
گر نداند عامه او را ز امتحان ** پختگان راه جویندش نشان
If the vulgar do not know him by (putting him to) the trial, (yet) the adepts of the Way will demand from him the token (of his veracity).