O you who have jumped away from some smoke and fallen into a fire, you who have sought a mouthful (of food) and become a mouthful for a snake,
ای ز دودی جسته در ناری شده ** لقمه جسته لقمه‌ی ماری شده
(Story of the people of Sabá and how prosperity made them forward.)
قصه‌ی اهل سبا و طاغی کردن نعمت ایشان را و در رسیدن شومی طغیان و کفران در ایشان و بیان فضیلت شکر و وفا
You have not read the story of the people of Sabá, or you have read it and seen (heard) naught but the echo.
تو نخواندی قصه‌ی اهل سبا ** یا بخواندی و ندیدی جز صدا
The mountain itself (which produces the echo) is not aware of the echo: the mind of the mountain hath no way (of access) to the meaning.
از صدا آن کوه خود آگاه نیست ** سوی معنی هوش که را راه نیست
Without ear and mind, it goes on making a noise; when you are silent, it also becomes silent.
او همی بانگی کند بی گوش و هوش ** چون خمش کردی تو او هم شد خموش
God bestowed on the people of Sabá much ease—myriads of castles and palaces and orchards.285
داد حق اهل سبا را بس فراغ ** صد هزاران قصر و ایوانها و باغ
(But) those bad-natured ones rendered no thanks for that (bounty): in fidelity they were less than dogs.
شکر آن نگزاردند آن بد رگان ** در وفا بودند کمتر از سگان
When to a dog there comes from the door a piece of bread, he will gird up his loins at the door.
مر سگی را لقمه‌ی نانی ز در ** چون رسد بر در همی‌بندد کمر
He will become the watcher and guardian of the door, even though violence and hard treatment befall him.
پاسبان و حارس در می‌شود ** گرچه بر وی جور و سختی می‌رود
Still will he stay and abide at that door: he will deem it ingratitude to prefer another.
هم بر آن در باشدش باش و قرار ** کفر دارد کرد غیری اختیار
And (again), if a strange dog come by day or night (to a quarter of the town), the dogs there will at once teach him a lesson,290
ور سگی آید غریبی روز و شب ** آن سگانش می‌کنند آن دم ادب
Saying, “Begone to the place that is thy first lodging: obligation for that kindness is the heart's pledge (which it must redeem).”
که برو آنجا که اول منزلست ** حق آن نعمت گروگان دلست
They will bite him, saying, “Begone to thy place, do not any more leave (unpaid) the obligation for that kindness.”
می‌گزندش که برو بر جای خویش ** حق آن نعمت فرو مگذار بیش
From the door of the spirit and spiritual men how long didst thou drink the water of life, and thine eyes were opened!
از در دل و اهل دل آب حیات ** چند نوشیدی و وا شد چشمهات
Much food from the door of the spiritual, (in the form) of (mystical) intoxication and ecstasy and selflessness, didst thou cast upon thy soul.
بس غذای سکر و وجد و بی‌خودی ** از در اهل دلان بر جان زدی
Afterwards, through greed, thou didst abandon that door, and (now), through greed, thou art going round about every shop.295
باز این در را رها کردی ز حرص ** گرد هر دکان همی‌گردی ز حرص
For the sake of worthless tharíd thou art running to the doors of those (worldly) patrons whose pots are (full of) fat.
بر در آن منعمان چرب‌دیگ ** می‌دوی بهر ثرید مردریگ
Know that here (where the saints abide) the (meaning of) “fat” is that the soul becomes fat (flourishing), and (know that) here the plight of the desperate is made good.
چربش اینجا دان که جان فربه شود ** کار نااومید اینجا به شود
How the smitten would assemble every morning at the door of the (monastic) cell of Jesus, on whom be peace, craving to be healed through his prayer.
جمع آمدن اهل آفت هر صباحی بر در صومعه‌ی عیسی علیه السلام جهت طلب شفا به دعای او
The table of the spiritual is (like) the cell of Jesus: O afflicted one, beware, beware! Do not forsake this door!
صومعه‌ی عیسیست خوان اهل دل ** هان و هان ای مبتلا این در مهل
From all sides the people would gather—blind and lame and palsied and clothed in rags—
جمع گشتندی ز هر اطراف خلق ** از ضریر و لنگ و شل و اهل دلق
At the door of the cell of Jesus in the morning, that he by his breath might deliver them from tribulation.300
بر در آن صومعه‌ی عیسی صباح ** تا بدم اوشان رهاند از جناح
As soon as he finished his litanies, that man of goodly religion (Jesus) would go forth at morning tide,
او چو فارغ گشتی از اوراد خویش ** چاشتگه بیرون شدی آن خوب‌کیش
And would see troops of afflicted feeble folk seated at the door in hope and expectancy.
جوق جوقی مبتلا دیدی نزار ** شسته بر در در امید و انتظار
(Then) he would say, “O ye that are smitten, the wants of all you here present have been granted by God.
گفتی ای اصحاب آفت از خدا ** حاجت این جملگانتان شد روا
Hark, set off and go without pain or trouble towards the forgiveness and kindness of God.”
هین روان گردید بی رنج و عنا ** سوی غفاری و اکرام خدا
All, like tethered camels whose knees you unbind with foresight,305
جملگان چون اشتران بسته‌پای ** که گشایی زانوی ایشان برای