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2
3480-3504

  • Saying, “Let us search this sleeping mendicant as well.” (So) the owner of the money, (excited) by grief, awakened him. 3480
  • کاین فقیر خفته را جوییم هم ** کرد بیدارش ز غم صاحب درم‏

  • “A bag of valuables,” said he, “has been lost in this ship. We have searched the whole company: you cannot escape (suspicion).
  • که در این کشتی حرمدان گمشدست ** جمله را جستیم نتوانی تو رست‏

  • Put off your dervish-cloak, strip yourself of it, in order that the people's suspicions may be cleared away from you.”
  • دلق بیرون کن برهنه شو ز دلق ** تا ز تو فارغ شود اوهام خلق‏

  • He cried, “O Lord, these vile wretches have made an accusation against Thy slave: bring Thy command to pass!”
  • گفت یا رب مر غلامت را خسان ** متهم کردند فرمان در رسان‏

  • When the heart of the dervish was pained by that (suspicion), at once there put forth their heads on every side
  • چون به درد آمد دل درویش از آن ** سر برون کردند هر سو در زمان‏

  • From the deep sea myriads of fishes, and in the mouth of each (was) a superb pearl: 3485
  • صد هزاران ماهی از دریای ژرف ** در دهان هر یکی دری شگرف‏

  • Myriads of fishes out of the full sea, each with a pearl in its mouth—and what (marvellous) pearls!—
  • صد هزاران ماهی از دریای پر ** در دهان هر یکی در و چه در

  • Every pearl the revenue of a kingdom. “These,” they said (to him), “are from  God, they have no association (with any one but God).”
  • هر یکی دری خراج ملکتی ** کز اله است این ندارد شرکتی‏

  • He dropped a quantity of pearls on the ship and sprang (aloft): he made the air his high-seat and sate (thereon),
  • در چند انداخت در کشتی و جست ** مر هوا را ساخت کرسی و نشست‏

  • (Resting) at ease, cross-legged, as kings upon their thrones— he above the zenith, and the ship before him.
  • خوش مربع چون شهان بر تخت خویش ** او فراز اوج و کشتی‏اش به پیش‏

  • He said, “Begone! The ship for you, God for me, so that a beggarly thief may not be with you! 3490
  • گفت رو کشتی شما را حق مرا ** تا نباشد با شما دزد گدا

  • Let us see who will be the loser by this separation! I am pleased, (being) paired (united) with God and singled (isolated) from (His) creatures.
  • تا که را باشد خسارت زین فراق ** من خوشم جفت حق و با خلق طاق‏

  • He does not accuse me of theft, He does not hand me over to (the mercy of) an informer.”
  • نه مرا او تهمت دزدی نهد ** نه مهارم را به غمازی دهد

  • The people in the ship cried out, “O noble chief, wherefore has such a high estate been given to thee?”
  • بانگ کردند اهل کشتی کای همام ** از چه دادندت چنین عالی مقام‏

  • He answered, “For throwing suspicion on dervishes and offending God on account of a despicable thing (as ye have done)!
  • گفت از تهمت نهادن بر فقیر ** و ز حق آزاری پی چیزی حقیر

  • God forbid! Nay, (it was) for showing reverence to (the spiritual) kings, inasmuch as I did not conceive ill thoughts against dervishes— 3495
  • حاش لله بل ز تعظیم شهان ** که نبودم در فقیران بد گمان‏

  • Those gracious dervishes of sweet breath (pure spirit), for whose magnification (the chapter of the Qur’án entitled) ‘Abasa was revealed.”
  • آن فقیران لطیف خوش نفس ** کز پی تعظیمشان آمد عبس‏

  • That dervishhood is not for the sake of (avoiding) entanglement (with the world); no, (it is) because nothing exists but God.
  • آن فقیری بهر پیچا پیچ نیست ** بل پی آن که بجز حق هیچ نیست‏

  • How should I hold in suspicion those whom God hath entrusted with the treasury of the Seventh Heaven?
  • متهم چون دارم آنها را که حق ** کرد امین مخزن هفتم طبق‏

  • The fleshly soul is suspect, not the sublime Reason: the senses are suspect, not the subtle Light.
  • متهم نفس است نه عقل شریف ** متهم حس است نه نور لطیف‏

  • The fleshly soul is a sophist: beat it constantly, for beating does it good, not arguing with it. 3500
  • نفس سوفسطایی آمد می‏زنش ** کش زدن سازد نه حجت گفتنش‏

  • It sees a miracle (wrought by a prophet), and at the moment it glows (with belief); (but) afterwards it says, “’Twas (only) a phantasy;
  • معجزه بیند فروزد آن زمان ** بعد از آن گوید خیالی بود آن‏

  • For if that wondrous sight was real, why did it not become abiding, day and night, in the eye?”
  • ور حقیقت بودی آن دید عجب ** چون مقیم چشم نامد روز و شب‏

  • It is abiding in the eyes of the pure, (but) it does not haunt the eyes of animals (sensual men);
  • آن مقیم چشم پاکان می‏بود ** نه قرین چشم حیوان می‏شود

  • For the miracle is ashamed and scornful of these (bodily) senses: how should a peacock be (confined) in a narrow pit?
  • کان عجب زین حس دارد عار و ننگ ** کی بود طاوس اندر چاه تنگ‏