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1
2679-2728

  • They are from (inspired by) love and sincerity and humbleness, (I swear) by the truth of that One to whom I turn.
  • از سر مهر و صفاء است و خضوع ** حق آن کس که بدو دارم رجوع‌‌

  • If this affection (which I am showing) seems to thee a trial, do thou for one moment put the (supposed) trial (of thee) to the test. 2680
  • گر به پیشت امتحان است این هوس ** امتحان را امتحان کن یک نفس‌‌

  • Do not hide thy secret (but reveal it), in order that mine may be revealed: command anything that I am able to do.
  • سر مپوشان تا پدید آید سرم ** امر کن تو هر چه بر وی قادرم‌‌

  • Do not hide thy heart (but reveal it), in order that mine may be revealed and that I may accept whatever I am capable of (performing).
  • دل مپوشان تا پدید آید دلم ** تا قبول آرم هر آن چه قابلم‌‌

  • How shall I do? What remedy is in my power? Look what a plight my soul is in.”
  • چون کنم در دست من چه چاره است ** در نگر تا جان من چه کاره است‌‌

  • How the wife specified to her husband the way to earn daily bread and how he accepted (her proposal).
  • تعیین کردن زن طریق طلب روزی کدخدای خود را و قبول کردن او

  • The wife said, “A sun has shone forth, a (whole) world has received light from him—
  • گفت زن یک آفتابی تافته ست ** عالمی زو روشنایی یافته ست‌‌

  • The Vicar of the Merciful (God), the Khalífa of the Creator: through him the city of Baghdád is (gay and happy) as the season of spring. 2685
  • نایب رحمان خلیفه‌‌ی کردگار ** شهر بغداد است از وی چون بهار

  • If thou gain access to that King, thou wilt become a king: how long wilt thou go after every (kind of) misfortune?”
  • گر بپیوندی بدان شه شه شوی ** سوی هر ادبار تا کی می‌‌روی‌‌

  • Companionship with kings is like the Elixir: indeed, how is an Elixir like (to be compared with) their looks (of favour)?
  • همنشینی مقبلان چون کیمیاست ** چون نظرشان کیمیایی خود کجاست‌‌

  • The eye of Ahmad (Mohammed) was cast upon an Abú Bakr: he by a single act of faith became a Siddíq.
  • چشم احمد بر ابو بکری زده ** او ز یک تصدیق صدیق آمده‌‌

  • Said the husband, “How should I go to meet the King? How should I go to him without a pretext?
  • گفت من شه را پذیرا چون شوم ** بی‌‌بهانه سوی او من چون روم‌‌

  • I must have some reference or device: is any handicraft right (possible) without tools? 2690
  • نسبتی باید مرا یا حیلتی ** هیچ پیشه راست شد بی‌‌آلتی‌‌

  • As (to mention a similar case) the famous Majnún, when he heard from some one that Laylá was a little unwell,
  • همچو آن مجنون که بشنید از یکی ** که مرض آمد به لیلی اندکی‌‌

  • Cried, ‘Ah, how shall I go (to her) without a pretext? And if I fail to visit her when she is ill, how (wretched) shall I be!
  • گفت آوه بی‌‌بهانه چون روم ** ور بمانم از عیادت چون شوم‌‌

  • Would that I were a skilled physician! I would have gone on foot to Laylá first of all (before any one else).’
  • لیتنی کنت طبیبا حاذقا ** کنت أمشی نحو لیلی سابقا

  • God said to us, ‘Say, Come ye,’ in order to signify to us the (means of) vanquishing our feeling of shame.
  • قل تعالوا گفت حق ما را بدان ** تا بود شرم اشکنی ما را نشان‌‌

  • If bats had sight and means (ability to bear the sunshine), they would fly about and enjoy themselves by day.” 2695
  • شب پران را گر نظر و آلت بدی ** روزشان جولان و خوش حالت بدی‌‌

  • The wife said, “When the gracious King goes into the field (maydán), the essence of every lack of means (inability) becomes a means (ability),
  • گفت چون شاه کرم میدان رود ** عین هر بی‌‌آلتی آلت شود

  • Because the means (ability) is (involves) pretension and self-existence: the (pith of the) matter lies in lack of means (inability) and non-existence.”
  • ز آن که آلت دعوی است و هستی است ** کار در بی‌‌آلتی و پستی است‌‌

  • “How,” said he, “should I do business without means, unless I make it manifest that I (really) have no means?
  • گفت کی بی‌‌آلتی سودا کنم ** تا نه من بی‌‌آلتی پیدا کنم‌‌

  • Therefore I must needs have attestation of my want of means, that the King who wants naught may take pity on me.
  • پس گواهی بایدم بر مفلسی ** تا شهم رحمی کند یا مونسی‌‌

  • Do thou produce some attestation besides talk and show, so that the beauteous King may take pity, 2700
  • تو گواهی غیر گفت‌‌وگو و رنگ ** وانما تا رحم آرد شاه شنگ‌‌

  • For the testimony that consisted of talk and show was (ever) invalidated before that Supreme Judge.
  • کاین گواهی که ز گفت و رنگ بد ** نزد آن قاضی القضاة آن جرح شد

  • He requires truth (veracity) as witness to his (the indigent man's) state, so that his (inner) light shall shine forth (and proclaim his indigence) without any words of his.”
  • صدق می‌‌خواهد گواه حال او ** تا بتابد نور او بی‌‌قال او

  • How the Arab carried a jug of rain-water from the midst of the desert as a gift to the Commander of the Faithful at Baghdád, in the belief that in that town also there was a scarcity of water.
  • هدیه بردن عرب سبوی آب باران از میان بادیه سوی بغداد به نزد خلیفه بر پنداشت آن که آن جا هم قحط آب است‌‌

  • The wife said, “When with all thy might thou dost (endeavour to) rise up entirely purged of self-existence—that is veracity.
  • گفت زن صدق آن بود کز بود خویش ** پاک برخیزی تو از مجهود خویش‌‌

  • We have the rain-water in the jug: ’tis thy property and capital and means.
  • آب باران است ما را در سبو ** ملکت و سرمایه و اسباب تو

  • Take this jug of water and depart, make it a gift and go into the presence of the King of kings. 2705
  • این سبوی آب را بردار و رو ** هدیه ساز و پیش شاهنشاه شو

  • Say, ‘We have no means except this: in the desert there is nothing better than this water.’
  • گو که ما را غیر این اسباب نیست ** در مفازه هیچ به زین آب نیست‌‌

  • If his treasury is full of splendid merchandise, (yet) he will have no water like this: ’tis rare.”
  • گر خزینه‌‌ش پر متاع فاخر است ** این چنین آبش نباشد نادر است‌‌

  • What is that jug? Our confined body: within it is the briny water of our senses.
  • چیست آن کوزه تن محصور ما ** اندر او آب حواس شور ما

  • O Lord, accept this jar and jug of mine by the grace of “God hath purchased (from the believers their lives and wealth in return for Paradise).”
  • ای خداوند این خم و کوزه‌‌ی مرا ** در پذیر از فضل الله اشتری‌‌

  • (’Tis) a jug with five spouts, the five senses: keep this water pure (and safe) from every filth, 2710
  • کوزه‌‌ای با پنج لوله‌‌ی پنج حس ** پاک دار این آب را از هر نجس‌‌

  • That there may be from this jug a passage to the sea, and that my jug may assume the nature of the sea,
  • تا شود زین کوزه منفذ سوی بحر ** تا بگیرد کوزه‌‌ی من خوی بحر

  • So that when you carry it as a gift to the King, the King may find it pure and be its purchaser;
  • تا چو هدیه پیش سلطانش بری ** پاک بیند باشدش شه مشتری‌‌

  • (And) after that, its water will become without end: a hundred worlds will be filled from my jug.
  • بی‌‌نهایت گردد آبش بعد از آن ** پر شود از کوزه‌‌ی من صد جهان‌‌

  • Stop up its spouts and keep it filled (with water) from the jar (of Reality): God said, “Close your eyes to vain desire.”
  • لوله‌‌ها بر بند و پر دارش ز خم ** گفت غضوا عن هوا ابصارکم‌‌

  • His (the husband's) beard was full of wind (he was puffed up with pride): “Who (thought he) has such a gift as this? This, truly, is worthy of a King like him.” 2715
  • ریش او پر باد کاین هدیه کراست ** لایق چون او شهی این است راست‌‌

  • The wife did not know that in that place (Baghdád) on the thoroughfare there is running the Tigris (whose water is) sweet as sugar,
  • زن نمی‌‌دانست کانجا بر گذر ** هست جاری دجله‌‌ی همچون شکر

  • Flowing like a sea through the city, full of boats and fishing-nets.
  • در میان شهر چون دریا روان ** پر ز کشتیها و شست ماهیان‌‌

  • Go to the Sultan and behold this pomp and state! Behold the senses of (those for whom God hath prepared gardens) beneath which the rivers flow!
  • رو بر سلطان و کار و بار بین ** حس تجری تحتها الأنهار بین‌‌

  • Our senses and perceptions, such as they are, are (but) a single drop in that pure river.
  • این چنین حسها و ادراکات ما ** قطره‌‌ای باشد در آن نهر صفا

  • How the Arab's wife sewed the jug of rain-water in a felt cloth and put a seal on it because of the Arab's utter conviction (that it was a precious gift for the King).
  • در نمد دوختن زن عرب سبوی آب باران را و مهر نهادن بر وی از غایت اعتقاد عرب‌‌

  • “Yes,” said the husband, “stop up the mouth of the jug. Take care, for this is a gift that will bring us profit. 2720
  • مرد گفت آری سبو را سر ببند ** هین که این هدیه ست ما را سودمند

  • Sew this jug in felt, that the King may break his fast with our gift,
  • در نمد در دوز تو این کوزه را ** تا گشاید شه به هدیه روزه را

  • For there is no (water) like this in all the world: it is naught but pure wine and the source of pleasures (to the taste).”
  • کاین چنین اندر همه آفاق نیست ** جز رحیق و مایه‌‌ی اذواق نیست‌‌

  • (This he said) because they (people like him) are always full of infirmity and half-blind from (drinking) bitter and briny waters.
  • ز آن که ایشان ز آبهای تلخ و شور ** دایما پر علت‌‌اند و نیم کور

  • The bird whose dwelling-place is the briny water, how should it know where to find in it the clear (and sweet) water?
  • مرغ کآب شور باشد مسکنش ** او چه داند جای آب روشنش‌‌

  • O thou whose abode is in the briny spring, how shouldst thou know the Shatt and the Jayhún and the Euphrates? 2725
  • ای که اندر چشمه‌ی شورست جان ** تو چه دانی شط و جیحون و فرات

  • O thou who hast not escaped from this fleeting caravanseray (the material world), how shouldst thou know (the meaning of) “self-extinction” and (mystical) “intoxication” and “expansion”?
  • ای تو نارسته از این فانی رباط ** تو چه دانی محو و سکر و انبساط

  • And if thou knowest, ’tis (by rote, like the knowledge) handed down to thee from father and grandfather: to thee these names are like abjad.
  • ور بدانی نقلت از اب وز جد است ** پیش تو این نامها چون ابجد است‌‌

  • How plain and evident to all children are abjad and hawwaz, and (yet) the real meaning is far away (hard to reach).
  • ابجد و هوز چه فاش است و پدید ** بر همه طفلان و معنی بس بعید