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2
2957-2981

  • Sometimes the Governor speaks to it with kindness (sweet) as sugar; sometimes he hangs it up (in the air), and does his worst,
  • شحنه گاهش لطف گوید چون شکر ** گه بر آویزد کند هر چه بتر

  • In order that, between force and favour, those concealed things may be brought to sight through the fire of fear and hope.
  • تا میان قهر و لطف آن خفیه‏ها ** ظاهر آید ز آتش خوف و رجا

  • Spring is the kindness of the Almighty Governor, and Autumn is God's menace and intimidation,
  • آن بهاران لطف شحنه‏ی کبریاست ** و آن خزان تخویف و تهدید خداست‏

  • And Winter is the allegorical crucifixion, to the end that thou, O hidden thief, mayst be exposed. 2960
  • و آن زمستان چار میخ معنوی ** تا تو ای دزد خفی ظاهر شوی‏

  • Then (again), he that wages the (spiritual) warfare has at one time (joyous) expansion of heart, at another time (grievous) oppression and pain and torment,
  • پس مجاهد را زمانی بسط دل ** یک زمانی قبض و درد و غش و غل‏

  • Because this water and clay, which is (the stuff of) our bodies, is the denier (enemy) and thief of the light of (our) souls.
  • ز انکه این آب و گلی کابدان ماست ** منکر و دزد و ضیای جان ماست‏

  • The High God lays upon our body, O man of fortitude, heat and cold and grief and pain,
  • حق تعالی گرم و سرد و رنج و درد ** بر تن ما می‏نهد ای شیر مرد

  • Fear and hunger and impairment of wealth and body—all for the sake of the soul's coin being brought into sight (and use).
  • خوف و جوع و نقص اموال و بدن ** جمله بهر نقد جان ظاهر شدن‏

  • These threats and promises He hath sent forth on account of this good and evil which He hath mingled. 2965
  • این وعید و وعده‏ها انگیخته ست ** بهر این نیک و بدی کامیخته ست‏

  • Inasmuch as truth and falsehood have been mingled, and the good and bad coin have been poured into the travelling-bag,
  • چون که حق و باطلی آمیختند ** نقد و قلب اندر حرمدان ریختند

  • Therefore they need a picked touchstone, one that has undergone (many) tests in (assaying) realities,
  • پس محک می‏بایدش بگزیده‏ای ** در حقایق امتحانها دیده‏ای‏

  • So that it may become a criterion for these impostures; so that it may be a standard for these acts of providence.
  • تا شود فاروق این تزویرها ** تا بود دستور این تدبیرها

  • Give him milk, O mother of Moses, and cast him into the water: be not afraid of (putting him to) the trial.
  • شیر ده ای مادر موسی و را ** و اندر آب افکن میندیش از بلا

  • Whoever drank that milk on the Day of Alast distinguishes the milk (in this world), even as Moses (distinguished and knew his mother's milk). 2970
  • هر که در روز أ لست آن شیر خورد ** همچو موسی شیر را تمییز کرد

  • If thou wishest fondly for thy child's discrimination (and recognition), suckle (him) now, O mother of Moses,
  • گر تو بر تمییز طفلت مولعی ** این زمان یا ام موسی ارضعی‏

  • That he may know the taste of his mother's milk, and that his head may not sink to (desire and accept the milk of) a bad nurse.
  • تا ببیند طعم شیر مادرش ** تا فرو ناید بدایه‏ی بد سرش‏

  • Explaining the moral of the story of the person seeking (the lost) camel.
  • شرح فایده‏ی حکایت آن شخص شتر جوینده‏

  • You have lost a camel, O trusty (friend), and every one is giving you a clue to the camel.
  • اشتری گم کرده‏ای ای معتمد ** هر کسی ز اشتر نشانت می‏دهد

  • You know not where the camel is, but you know that these clues are wrong.
  • تو نمی‏دانی که آن اشتر کجاست ** لیک دانی کاین نشانیها خطاست‏

  • And he that has not lost a camel—he (too) in contention seeks a camel, just like him who has (really) lost it, 2975
  • و انکه اشتر گم نکرد او از مری ** همچو آن گم کرده جوید اشتری‏

  • Saying, “Yes; I too have lost a camel: I have brought a reward for any one who may find it.”
  • که بلی من هم شتر گم کرده‏ام ** هر که یابد اجرتش آورده‏ام‏

  • (He says this) that he may take a partner's share with you in the camel: he plays this trick because of coveting the camel.
  • تا در اشتر با تو انبازی کند ** بهر طمع اشتر این بازی کند

  • If you say to any one, “That clue was false,” he (the pretender), in imitation of you, says the same.
  • هر چه را گویی خطا بود آن نشان ** او به تقلید تو می‏گوید همان‏

  • He does not know wrong clues from right, but your words are a cue to that imitator.
  • او نشان کژ بنشناسد ز راست ** لیک گفتت آن مقلد را عصاست‏

  • When they mention right and likely clues, then comes to you the certainty in which there is no doubt. 2980
  • چون نشان راست گویند و شبیه ** پس یقین گردد ترا لا ریب فیه‏

  • That (clue) becomes balm to your sick soul; it becomes (brings) colour to your face and health and strength to you.
  • آن شفای جان رنجورت شود ** رنگ روی و صحت و زورت شود