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6
2387-2411

  • (As soon as) way is made, each one flies like the wind towards that in remembrance of which it spread its wings.
  • راه شد هر یک پرد مانند باد  ** سوی آن کز یاد آن پر می‌گشاد 

  • Its way, when it gains the opportunity, is towards the region whither its tears and sighs were (directed).
  • آن طرف که بود اشک و آه او  ** چونک فرصت یافت باشد راه او 

  • Consider your own body: from what places were these corporeal parts (elements and faculties) collected in the body—
  • در تن خود بنگر این اجزای تن  ** از کجاها گرد آمد در بدن 

  • Watery and earthen and airy and fiery, celestial and terrestrial, (some) of Rúm and (some) of Kash. 2390
  • آبی و خاکی و بادی و آتشی  ** عرشی و فرشی و رومی و گشی 

  • In this (bodily) caravanseray one and all, from fear of the snow, have closed their eyes to the hope of returning (to their final destination).
  • از امید عود هر یک بسته طرف  ** اندرین کاروانسرا از بیم برف 

  • The various snows are (symbolise) the congelation of every inanimate thing in the winter of farness from that Sun of justice.
  • برف گوناگون جمود هر جماد  ** در شتای بعد آن خورشید داد 

  • (But) when the heat of the angry Sun flames (forth), the mountain becomes now (like) sand and now (like) wool.
  • چون بتابد تف آن خورشید جشم  ** کوه گردد گاه ریگ و گاه پشم 

  • The gross inanimate things dissolve, like the dissolution of the body at the hour of the spirit's departure.
  • در گداز آید جمادات گران  ** چون گداز تن به وقت نقل جان 

  • When these three fellow-travellers arrived at a certain hostelry, a man of fortune brought them (some) halwá (sweetmeat) as a gift. 2395
  • چون رسیدند این سه همره منزلی  ** هدیه‌شان آورد حلوا مقبلی 

  • A benefactor brought to the three strangers (some) halwá from the kitchen of Lo, I am near.
  • برد حلوا پیش آن هر سه غریب  ** محسنی از مطبخ انی قریب 

  • One who had expectation of (earning) the (Divine) reward brought (to them) warm bread and a dish of halwá made with honey.
  • نان گرم و صحن حلوای عسل  ** برد آنک در ثوابش بود امل 

  • Intelligence and culture are characteristic of townsmen; hospitality and entertainment (of guests) are characteristic of tent-dwellers.
  • الکیاسه والادب لاهل المدر  ** الضیافه والقری لاهل الوبر 

  • The Merciful (God) has implanted hospitality to strangers and entertainment (of guests) in the villagers (countryfolk).
  • الضیافة للغریب والقری  ** اودع الرحمن فی اهل القری 

  • Every day in the villages (countryside) there is a new guest who has none to help him except God. 2400
  • کل یوم فی القری ضیف حدیث  ** ما له غیر الاله من مغیث 

  • Every night in the villages (countryside) are new-comers who have no refuge there save God.
  • کل لیل فی القری وفد جدید  ** ما لهم ثم سوی الله محید 

  • The two aliens (the Jew and the Christian) were surfeited with food and suffering from indigestion; the true believer, as it happened, was fasting (all) day.
  • تخمه بودند آن دو بیگانه ز خور  ** بود صایم روز آن مومن مگر 

  • At the (time of) the evening prayer, when the halwá arrived, the true believer was reduced to extreme hunger.
  • چون نماز شام آن حلوا رسید  ** بود مومن مانده در جوع شدید 

  • The two (others) said, “We have eaten our fill: let us put it away to-night and eat it to-morrow.
  • آن دو کس گفتند ما از خور پریم  ** امشبش بنهیم و فردایش خوریم 

  • To-night let us practise self-denial and refrain from food; let us hide (reserve) the dainty for to-morrow.” 2405
  • صبر گیریم امشب از خور تن زنیم  ** بهر فردا لوت را پنهان کنیم 

  • The true believer said, “Let this (sweetmeat) be eaten to-night; let us put away self-denial till to-morrow.”
  • گفت مومن امشب این خورده شود  ** صبر را بنهیم تا فردا بود 

  • Then they said to him, “Your purpose in this wisdom-mongering is that you may eat it (all) by yourself.”
  • پس بدو گفتند زین حکمت‌گری  ** قصد تو آن است تا تنها خوری 

  • “O my friends,” said he, “are not we three persons? Since disagreement has occurred, let us share.
  • گفت ای یاران نه که ما سه تنیم  ** چون خلاف افتاد تا قسمت کنیم 

  • Let him who wishes take his own share to his heart (enjoy it); let him who wishes put his share in hiding.”
  • هرکه خواهد قسم خود بر جان زند  ** هرکه خواهد قسم خود پنهان کند 

  • The two (others) said to him, “Abandon (the thought of) sharing: give ear to (the words) ‘The sharer is in Hell-fire’ from the Traditions (of the Prophet).” 2410
  • آن دو گفتندش ز قسمت در گذر  ** گوش کن قسام فی‌النار از خبر 

  • He replied, “The sharer (referred to) is he that has shared himself between sensuality and God.”
  • گفت قسام آن بود کو خویش را  ** کرد قسمت بر هوا و بر خدا