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2
547-571

  • I demand from you what I gave to you: return that which I sent to you.
  • بحث با توجیه کن حجت میار ** آن چه بسپردم ترا واپس سپار

  • The Prophet said that whatever your hand has taken must in the end be restored (to its owner).
  • گفت پیغمبر که دستت هر چه برد ** بایدش در عاقبت واپس سپرد

  • And if you, from insolence, are not content with this, look here, let us (go) to the house of the Cadi of (our) religion.”
  • ور نه‏ای از سرکشی راضی بدین ** نک من و تو خانه‏ی قاضی دین‏

  • The servant said, “I was overpowered: the Súfís rushed (on me), and I was in fear for my life. 550
  • گفت من مغلوب بودم صوفیان ** حمله آوردند و بودم بیم جان‏

  • Do you throw a liver with the parts next it amongst cats, and (then) seek the trace of it?
  • تو جگر بندی میان گربگان ** اندر اندازی و جویی ز آن نشان‏

  • One cake of bread amongst a hundred hungry people, one wasted (starved) cat before a hundred dogs?”
  • در میان صد گرسنه گرده‏ای ** پیش صد سگ گربه‏ی پژمرده‏ای‏

  • “I suppose,” said the Súfí, “that they took it (the ass) from you by violence, (and thereby) aimed at the life of wretched me;
  • گفت گیرم کز تو ظلما بستدند ** قاصد خون من مسکین شدند

  • (And seeing this) you would not come and say to me, ‘They are taking away your ass, O poor man!’
  • تو نیایی و نگویی مر مرا ** که خرت را می‏برند ای بی‏نوا

  • So that I might buy back the ass from (the purchaser) whoever he is, or else they might divide my money (amongst themselves and return the ass to me). 555
  • تا خر از هر که بود من واخرم ** ور نه توزیعی کنند ایشان زرم‏

  • There were a hundred ways of mending (the injury) when they (the Súfís) were present, (but) now each one is gone to a (different) clime.
  • صد تدارک بود چون حاضر بدند ** این زمان هر یک به اقلیمی شدند

  • Whom should I seize? Whom should I take to the Cadi? ’Tis from you in sooth that this judgement has come upon me.
  • من که را گیرم که را قاضی برم ** این قضا خود از تو آمد بر سرم‏

  • How wouldn't you come and say (to me), ‘O stranger, such a terrible outrage has occurred’?”
  • چون نیایی و نگویی ای غریب ** پیش آمد این چنین ظلمی مهیب‏

  • “By God,” said he, “I came several times to inform you of these doings,
  • گفت و الله آمدم من بارها ** تا ترا واقف کنم زین کارها

  • (But) you were always saying, ‘The ass is gone, O son,’ with more gusto than all (the others) who said it. 560
  • تو همی‏گفتی که خر رفت ای پسر ** از همه گویندگان با ذوق‏تر

  • (So) I was (always) going back, (thinking), ‘He himself is aware; he is satisfied with this (Divine) judgement: he is a man that knows (God)’.”
  • باز می‏گشتم که او خود واقف است ** زین قضا راضی است مردی عارف است‏

  • The Súfí said, “They all were saying (it) merrily, (so) I also took delight in saying it.
  • گفت آن را جمله می‏گفتند خوش ** مر مرا هم ذوق آمد گفتنش‏

  • Blind imitation of them has brought me to ruin: two hundred curses be on that imitation!
  • مر مرا تقلیدشان بر باد داد ** که دو صد لعنت بر آن تقلید باد

  • Especially (on) imitation of such good-for-nothing rascals— the wrath of Abraham be on them that sink!
  • خاصه تقلید چنین بی‏حاصلان ** خشم ابراهیم با بر آفلان‏

  • The delight of that company (of Súfís) was casting a reflexion, and this heart of mine was becoming delighted by that reflexion.” 565
  • عکس ذوق آن جماعت می‏زدی ** وین دلم ز آن عکس ذوقی می‏شدی‏

  • The reflexion (cast) from goodly friends is necessary until you become, without (the aid of any) reflexion, a drawer of water from the Sea.
  • عکس چندان باید از یاران خوش ** که شوی از بحر بی‏عکس آب کش‏

  • Know that the reflexion first cast is (only) imitation, (but) when it has become successive (continually recurrent) it turns into (direct) realisation (of the truth).
  • عکس کاول زد تو آن تقلید دان ** چون پیاپی شد شود تحقیق آن‏

  • Until it has become realisation, do not part from the friends (by whom you are guided); do not break away from the shell: the rain-drop has not (yet) become a pearl.
  • تا نشد تحقیق از یاران مبر ** از صدف مگسل نگشت آن قطره در

  • If you wish eye and understanding and hearing to be pure, tear in pieces the curtains of selfish desire,
  • صاف خواهی چشم و عقل و سمع را ** بر دران تو پرده‏های طمع را

  • Because the Súfí's imitation, (which arose) from desire, debarred his understanding from the light and radiance. 570
  • ز انکه آن تقلید صوفی از طمع ** عقل او بر بست از نور و لمع‏

  • Desire for the viands and desire for that delight (shown by the Súfís) and for the samá‘ hindered his understanding from (gaining) knowledge (of what had happened).
  • طمع لوت و طمع آن ذوق و سماع ** مانع آمد عقل او را ز اطلاع‏