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6
4273-4322

  • 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.

  • هرکه را درد مجاعت نقد شد  ** نو شدن با جزو جزوش عقد شد  4295
  • When one actually feels the pangs of hunger, a (sense of) refreshment is associated with every part (of the body).

  • لذت از جوعست نه از نقل نو  ** با مجاعت از شکر به نان جو 
  • The pleasure (of eating) is (derived) from hunger, not from new dessert (viands): hunger makes barley-bread more delicious than sugar.

  • پس ز بی‌جوعیست وز تخمه‌ی تمام  ** آن ملالت نه ز تکرار کلام 
  • That weariness, then, is caused by lack of hunger (ardour) and complete (spiritual) indigestion, not by repetition of the discourse.

  • چون ز دکان و مکاس و قیل و قال  ** در فریب مردمت ناید ملال 
  • How is it that you are not weary of your shop and of haggling and disputing in order to cheat people?

  • چون ز غیبت و اکل لحم مردمان  ** شصت سالت سیریی نامد از آن 
  • How is it that you have not been surfeited by speaking ill of men in their absence and backbiting them for sixty years?

  • عشوه‌ها در صید شله‌ی کفته تو  ** بی ملولی بارها خوش گفته تو  4300
  • Time after time, without wearying, you have gaily spoken false words of flattery in pursuit of a vile woman; [Time after time, without wearying, you have gaily spoken false words of flattery in pursuit of a ruptured (deflowered) vulva;]

  • بار آخر گوییش سوزان و چست  ** گرم‌تر صد بار از بار نخست 
  • And the last time you utter them with fire and energy, a hundred times more ardently than the first time.

  • درد داروی کهن را نو کند  ** درد هر شاخ ملولی خو کند 
  • Passion makes the old medicine new; passion lops every bough of weariness.

  • کیمیای نو کننده دردهاست  ** کو ملولی آن طرف که درد خاست 
  • Passion is the elixir that makes (things) new: how (can there be) weariness where passion has arisen?

  • هین مزن تو از ملولی آه سرد  ** درد جو و درد جو و درد درد 
  • Oh, do not sigh heavily from weariness: seek passion, seek passion, passion, passion!

  • خادع دردند درمان‌های ژاژ  ** ره‌زنند و زرستانان رسم باژ  4305
  • Vain remedies (only) beguile (true) passion: they are (like) brigands and those who extort money in the form of tolls.

  • آب شوری نیست در مان عطش  ** وقت خوردن گر نماید سرد و خوش 
  • A briny water is no remedy for thirst: (even) if it seem cold and delicious at the moment of drinking,

  • لیک خادع گشته و مانع شد ز جست  ** ز آب شیرینی کزو صد سبزه رست 
  • Yet it beguiles (you) and prevents (you) from seeking the sweet water by which a hundred plants are made to grow.

  • هم‌چنین هر زر قلبی مانعست  ** از شناس زر خوش هرجا که هست 
  • Likewise every piece of spurious gold prevents (you) from recognising the good (genuine) gold wherever it is (to be found).

  • پا و پرت را به تزویری برید  ** که مراد تو منم گیر ای مرید 
  • It (the spurious gold) cuts off your feet and (clips) your wings by imposture, saying, “I am what you seek: take me, O seeker.”

  • گفت دردت چینم او خود درد بود  ** مات بود ار چه به ظاهر برد بود  4310
  • It says, “I will remove thy passion,” (but) in truth it is (worthless as) dregs: it is (really) checkmate (defeat) though it is victory in appearance.

  • رو ز درمان دروغین می‌گریز  ** تا شود دردت مصیب و مشک‌بیز 
  • Go, always be fleeing from the false remedy, in order that thy passion may be successful and rich in perfume.

  • گفت نه دزدی تو و نه فاسقی  ** مرد نیکی لیک گول و احمقی 
  • He (the night-patrol) said, “You are not a thief and you are not a reprobate: you are a good man, but you are foolish and silly.

  • بر خیال و خواب چندین ره کنی  ** نیست عقلت را تسوی روشنی 
  • You make such a long journey, (relying) on a phantasy and (mere) dream: your intelligence has not the least spark of brightness.

  • بارها من خواب دیدم مستمر  ** که به بغدادست گنجی مستتر 
  • I have dreamed many times, continuously, that there is a concealed treasure at Baghdád,

  • در فلان سوی و فلان کویی دفین  ** بود آن خود نام کوی این حزین  4315
  • Buried in such-and-such a quarter and such-and-such a street” —the name, in fact, was that of the street where this sorrowful man lived.

  • هست در خانه‌ی فلانی رو بجو  ** نام خانه و نام او گفت آن عدو 
  • “It is in so-and-so's house: go and seek it!”—the enemy (the night-patrol) named the house and mentioned his (the treasure-seeker's) name.

  • دیده‌ام خود بارها این خواب من  ** که به بغدادست گنجی در وطن 
  • “I myself have often dreamed that there is a treasure in the dwelling-place at Baghdád.

  • هیچ من از جا نرفتم زین خیال  ** تو به یک خوابی بیایی بی‌ملال 
  • I never left my home on account of this phantasy, (but) you in consequence of a single dream come (hither) without thinking of the fatigue.

  • خواب احمق لایق عقل ویست  ** هم‌چو او بی‌قیمتست و لاشیست 
  • The dreams of a fool are suitable to his intelligence: like it, they are worthless and good-for-nothing.

  • خواب زن کمتر ز خواب مرد دان  ** از پی نقصان عقل و ضعف جان  4320
  • Know that a woman's dreams are inferior to those of a man because of her deficiency of intelligence and weakness of soul.

  • خواب ناقص‌عقل و گول آید کساد  ** پس ز بی‌عقلی چه باشد خواب باد 
  • The dreams of one deficient in intelligence and foolish are of little value: what, then, must be the dreams produced by (entire) lack of intelligence? (Mere) wind!”

  • گفت با خود گنج در خانه‌ی منست  ** پس مرا آن‌جا چه فقر و شیونست 
  • He (the treasure-seeker) said to himself, “The treasure is in my house: then why am I poverty-stricken and lamenting there?