If he is not deluded by (all) these chests, he seeks release and deliverance, like the cadi.
آنک داند این نشانش آن شناس ** کو نباشد بی‌فغان و بی‌هراس
Know that the mark of one who apprehends this is his crying for help and being in terror.
هم‌چو قاضی باشد او در ارتعاد ** کی برآید یک دمی از جانش شاد
Like the cadi, he will be quaking (with fear): how should a breath of joy rise from his soul?
آمدن نایب قاضی میان بازار و خریداری کردن صندوق را از جوحی الی آخره
The arrival of the cadi's deputy in the bazaar and his purchase of the chest from Júhí, etc.
نایب آمد گفت صندوقت به چند ** گفت نهصد بیشتر زر می‌دهند 4520
The deputy arrived and asked, “How much (do you want) for your chest?” “They are offering nine hundred pieces of gold and more,” said he,
من نمی‌آیم فروتر از هزار ** گر خریداری گشا کیسه بیار
“(But) I will not come lower than a thousand: if you intend to buy, open your purse and produce (the money).”
گفت شرمی دار ای کوته‌نمد ** قیمت صندوق خود پیدا بود
He replied, “Have some shame, you in the short felt frock! The value of the chest is self-evident.”
گفت بی‌ریت شری خود فاسدیست ** بیع ما زیر گلیم این راست نیست
He (Júhí) said, “To buy without seeing is an iniquity: our bargain is (being made) in the dark: this is not right.
بر گشایم گر نمی‌ارزد مخر ** تا نباشد بر تو حیفی ای پدر
I will open (it): if it is not worth (the money), don't buy, lest you be defrauded, O father!”
گفت ای ستار بر مگشای راز ** سرببسته می‌خرم با من بساز 4525
He (the deputy) said (addressing God), “O Veiler (of faults), do not reveal the secret!” (Then he said to Júhí), “I will buy it with the lid on: come to terms with me.
ستر کن تا بر تو ستاری کنند ** تا نبینی آمنی بر کس مخند
Veil (the faults of others) in order that (the like) veiling may be vouchsafed to you: do not deride any one till you see (yourself in) security.
بس درین صندوق چون تو مانده‌اند ** خوش را اندر بلا بنشانده‌اند
Many like you have been left in this chest and have landed themselves in tribulation.
آنچ بر تو خواه آن باشد پسند ** بر دگر کس آن کن از رنج و گزند
Inflict upon another (only) the pain and injury that you would wish and approve for yourself,
زانک بر مرصاد حق واندر کمین ** می‌دهد پاداش پیش از یوم دین
For God is lying in wait and in ambush, ready to give retribution before the Day of Judgement.
آن عظیم العرش عرش او محیط ** تخت دادش بر همه جانها بسیط 4530
All-encompassing is the Throne of Him who is throned in grandeur: over all souls is spread the Throne of His justice.
گوشه‌ی عرشش به تو پیوسته است ** هین مجنبان جز بدین و داد دست
A corner of His throne is touching you: beware, do not move a hand to act impiously or unjustly.
تو مراقب باش بر احوال خویش ** نوش بین در داد و بعد از ظلم نیش
Keep a careful watch over your own behaviour: observe that the honey is (contained) in justice and that after injustice comes the sting.”
گفت آری اینچ کردم استم است ** لیک هم میدان که بادی اظلم است
He (Júhí) said, “Yes, what I did is wrong, but at the same time (you must) know (the proverb) that the aggressor is the more unjust (of the two).”
گفت نایب یک به یک ما بادییم ** با سواد وجه اندر شادییم
The deputy replied, “We are aggressors, every one of us, but notwithstanding our blackness of face we are happy,
هم‌چو زنگی کو بود شادان و خوش ** او نبیند غیر او بیند رخش 4535
Like the negro who is happy and pleased, (for) he does not see his face, (though) others see it.”
ماجرا بسیار شد در من یزید ** داد صد دینار و آن از وی خرید
The altercation in bidding (for the chest) was prolonged: (finally) he paid a hundred dinars and bought it from him.
هر دمی صندوقیی ای بدپسند ** هاتفان و غیبیانت می‌خرند
O thou that findest wickedness agreeable, thou art always in the chest: the hátifs (voices from Heaven) and those who belong to the Unseen are redeeming thee.
در تفسیر این خبر کی مصطفی صلوات‌الله علیه فرمود من کنت مولاه فعلی مولاه تا منافقان طعنه زدند کی بس نبودش کی ما مطیعی و چاکری نمودیم او را چاکری کودکی خلم آلودمان هم می‌فرماید الی آخره
Expounding the Tradition that Mustafá (Mohammed) said, the blessings of God be upon him: “When I am the protector of any one, ‘Alí too is his protector,” so that the Hypocrites asked sarcastically, “Was not he satisfied with the obedience and service rendered by us to himself that he bids us render the same service to a snivelling child?” etc.
زین سبب پیغامبر با اجتهاد ** نام خود وان علی مولا نهاد
For this reason the Prophet, who laboured with the utmost zeal (in devotion), applied the name “protector” (mawlá) to himself and to ‘Alí.
گفت هر کو را منم مولا و دوست ** ابن عم من علی مولای اوست
He said, “My cousin ‘Alí is the protector and friend of every one who is under my protection.”
کیست مولا آنک آزادت کند ** بند رقیت ز پایت بر کند 4540
Who is the “protector”? He that sets you free and removes the fetters of servitude from your feet.
چون به آزادی نبوت هادیست ** مومنان را ز انبیا آزادیست
Since prophethood is the guide to freedom, freedom is bestowed on true believers by the prophets.
ای گروه مومنان شادی کنید ** هم‌چو سرو و سوسن آزادی کنید
Rejoice, O community of true believers: show yourselves to be “free” (pure and noble) as the cypress and the lily;
لیک می‌گویید هر دم شکر آب ** بی‌زبان چون گلستان خوش‌خضاب
But do ye, like the gay-coloured garden, at every moment give unspoken thanks to the Water.
بی‌زبان گویند سرو و سبزه‌زار ** شکر آب و شکر عدل نوبهار
The cypresses and the green orchard mutely thank the water (that nourishes them) and show (silent) gratitude for the justice of Spring:
حله‌ها پوشیده و دامن‌کشان ** مست و رقاص و خوش و عنبرفشان 4545
Clad in (fresh) robes and trailing their skirts, drunken and dancing and jubilant and scattering perfume;
جزو جزو آبستن از شاه بهار ** جسمشان چون درج پر در ثمار
Every part (of them) impregnated by royal Spring, their bodies as caskets filled with pearly fruit;
مریمان بی شوی آبست از مسیح ** خامشان بی لاف و گفتاری فصیح
(Like) Maries, having no husband, yet big with a Messiah; silent ones, wordless and devoid of articulate expression,
ماه ما بی‌نطق خوش بر تافتست ** هر زبان نطق از فر ما یافتست
(Saying implicitly), “Our Moon hath shone brightly (upon us) without speech: every tongue hath derived its speech from our beauty.”
نطق عیسی از فر مریم بود ** نطق آدم پرتو آن دم بود
The speech of Jesus is (derived) from the (spiritual) beauty of Mary; the speech of Adam is a ray (reflexion) of the (Divine) Breath.