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4270-4294

  • انبهی از تست و از امثال تست  ** وا نما یاران زشتت را نخست  4270
  • It is owing to you and the likes of you that they are so numerous: first disclose (the names of) your wicked associates;

  • ورنه کین جمله را از تو کشم  ** تا شود آمن زر هر محتشم 
  • Otherwise I will exact from you the vengeance incurred by all of them, in order that every respectable person's money may be safe.”

  • گفت او از بعد سوگندان پر  ** که نیم من خانه‌سوز و کیسه‌بر 
  • After taking many oaths he replied, “I am not a housebreaker or cutpurse.

  • من نه مرد دزدی و بیدادیم  ** من غریب مصرم و بغدادیم 
  • I am no thief and criminal: I am a stranger in Cairo, I belong to Baghdád.”

  • بیان این خبر کی الکذب ریبة والصدق طمانینة 
  • Explaining the Tradition (of the Prophet), “Falsehood causes suspicion, while veracity inspires confidence.”

  • قصه‌ی آن خواب و گنج زر بگفت  ** پس ز صدق او دل آن کس شکفت 
  • He related the story of his dream and the treasure of gold, and from (under the influence of) his veracity the man's heart expanded (like a flower).

  • بوی صدقش آمد از سوگند او  ** سوز او پیدا شد و اسپند او  4275
  • From his (the treasure-seeker's) oaths (protestations) he scented the truth: in him (both) the combustion and the rue-seed were evident.

  • دل بیارامد به گفتار صواب  ** آنچنان که تشنه آرامد به آب 
  • The heart is comforted by true words, just as a thirsty man is comforted by water—

  • جز دل محجوب کو را علتیست  ** از نبیش تا غبی تمییز نیست 
  • Except the heart of one who is veiled (deprived of discernment) and suffers from a (spiritual) malady, (so that) he cannot distinguish between a prophet and a dolt;

  • ورنه آن پیغام کز موضع بود  ** بر زند بر مه شکافیده شود 
  • Or else, (if) the message that is (brought) from the place (of truth) were to descend upon the moon, it (the moon) would be split asunder.

  • مه شکافد وان دل محجوب نی  ** زانک مردودست او محبوب نی 
  • The moon would be split, but not the heart of him who is veiled; for he is rejected (by God), he is not beloved.

  • چشمه شد چشم عسس ز اشک مبل  ** نی ز گفت خشک بل از بوی دل  4280
  • The night-patrol's eye became (like) a fountain with wetting tears, not from the dry words, nay, but from the fragrance (of truth) in the heart.

  • یک سخن از دوزخ آید سوی لب  ** یک سخن از شهر جان در کوی لب 
  • One word comes to the lips from Hell, one word (comes) into the region of the lips from the Spiritual City.

  • بحر جان‌افزا و بحر پر حرج  ** در میان هر دو بحر این لب مرج 
  • There is the spirit-increasing sea and the distressful sea: these lips are where the two seas meet (but do not mingle).

  • چون یپنلو در میان شهرها  ** از نواحی آید آن‌جا بهرها 
  • (’Tis) like a great mart (situated) between towns: thither come goods from all directions:

  • کاله‌ی معیوب قلب کیسه‌بر  ** کاله‌ی پر سود مستشرف چو در 
  • Damaged, spurious, and swindling commodities (and also) lucrative commodities highly esteemed, like pearls.

  • زین یپنلو هر که بازرگان‌ترست  ** بر سره و بر قلب‌ها دیده‌ورست  4285
  • The shrewdest traders in this mart (carefully) inspect the genuine and spurious wares.

  • شد یپنلو مر ورا دار الرباح  ** وآن گر را از عمی دار الجناح 
  • To him (such an one) the mart is a place of gain, while to others in their blindness it is a place of loss.

  • هر یکی ز اجزای عالم یک به یک  ** بر غبی بندست و بر استاد فک 
  • Every particle of the world, one by one, is a fetter for the fool and a means of deliverance for the wise.

  • بر یکی قندست و بر دیگر چو زهر  ** بر یکی لطفست و بر دیگر چو قهر 
  • It is (sweet as) candy for one and (bitter) as poison for another: it is (beautiful as) mercy for one and (terrible) as wrath for another.

  • هر جمادی با نبی افسانه‌گو  ** کعبه با حاجی گواه و نطق‌خو 
  • Every inanimate thing tells a tale to the Prophet: the Ka‘ba testifies to the pilgrim and is eloquent (on his behalf).

  • بر مصلی مسجد آمد هم گواه  ** کو همی‌آمد به من از دور راه  4290
  • The mosque, too, bears witness to him who performs the ritual prayer, saying, “He came a long way to (visit) me.”

  • با خلیل آتش گل و ریحان و ورد  ** باز بر نمرودیان مرگست و درد 
  • The fire is (like) flowers and sweet basils and roses to (one like) Khalíl (Abraham); to those like Nimrod, on the contrary, it is death and anguish.

  • بارها گفتیم این را ای حسن  ** می‌نگردم از بیانش سیر من 
  • We have said this many a time, O Hasan: I will never be weary of setting it forth.

  • بارها خوردی تو نان دفع ذبول  ** این همان نانست چون نبوی ملول 
  • Many a time have you eaten bread to prevent (yourself from) getting thin: ’tis the same bread: why are not you surfeited?

  • در تو جوعی می‌رسد تو ز اعتلال  ** که همی‌سوزد ازو تخمه و ملال 
  • (Because), in normal health, a new hunger comes to you, by which indigestion and satiety are consumed.