The ghoul will (entice you) from the Way (and) cast you into destruction: there have been in this Way many craftier than you (who have perished miserably).
غولت از ره افکند اندر گزند ** از تو داهی‌‌تر در این ره بس بدند
Hear (learn) from the Qur’án the perdition of the wayfarers, what the evil-souled Iblís did unto them:
از نبی بشنو ضلال رهروان ** که چشان کرد آن بلیس بد روان
He carried them far—a journey of hundreds of thousands of years—from the Highway, and made them backsliders and naked (devoid of good works).
صد هزاران ساله راه از جاده دور ** بردشان و کردشان ادبار و عور
Behold their bones and their hair! Take warning, and drive not your ass towards them!2950
استخوانهاشان ببین و مویشان ** عبرتی گیر و مران خر سویشان
Seize the neck of your ass (the flesh) and lead him towards the Way, towards the good keepers and knowers of the Way.
گردن خر گیر و سوی راه کش ** سوی ره‌‌بانان و ره دانان خوش
Beware! do not let your ass go, and do not remove your hand from him, because his love is for the place where green herbs are plentiful.
هین مهل خر را و دست از وی مدار ** ز آن که عشق اوست سوی سبزه‌‌زار
If you carelessly leave him free for one moment, he will go (many) leagues in the direction of the herbage.
گر یکی دم تو به غفلت واهلیش ** او رود فرسنگ‌‌ها سوی حشیش
The ass is an enemy to the Way, (he is) madly in love with fodder: oh, many is the attendant on him that he has brought to ruin!
دشمن راه است خر مست علف ** ای که بس خر بنده را کرد او تلف
If you know not the Way, whatsoever the ass desires, do the contrary thereof: that, surely, will be the right Way.2955
گر ندانی ره هر آن چه خر بخواست ** عکس آن کن خود بود آن راه راست
(The Prophet said), “Consult them (women), and then oppose (them in what they advise): he that disobeys them not will be ruined.”
شاوروهن پس آن گه خالفوا ** إن من لم یعصهن تالف
Be not a friend to (sensual) passion and desire, since it leads you astray from the Way of God.
با هوا و آرزو کم باش دوست ** چون یضلک عن سبیل الله اوست
Nothing in the world will break (mortify) this passion like the shadow (protection) of fellow-travellers.
این هوا را نشکند اندر جهان ** هیچ چیزی همچو سایهی همرهان
How the Prophet, on whom be peace, enjoined ‘Alí—may God make his person honoured—saying, “When every one seeks to draw nigh to God by means of some kind of devotional act, do thou seek the favour of God by associating with His wise and chosen servant, that thou mayst be the first of all to arrive (to gain access to Him).”
وصیت کردن رسول صلی الله علیه و اله و سلم علی را علیه السلام که چون هر کسی به نوع طاعتی تقرب جوید به حق تو تقرب جوی به نصیحت عاقل و بنده‌‌ی خاص تا از همه پیش قدم تر باشی
The Prophet said to ‘Alí, “O ‘Alí, thou art the Lion of God, thou art a courageous knight,
گفت پیغمبر علی را کای علی ** شیر حقی پهلوانی پر دلی
But do not even rely upon thy lion-heartedness: come into the shade of the palm tree of hope.2960
لیک بر شیری مکن هم اعتماد ** اندر آ در سایهی نخل امید
Come into the shade (protection) of the Sage whom no conveyer can carry off from the Way.
اندر آ در سایهی آن عاقلی ** کش نداند برد از ره ناقلی
His shadow on the earth is like Mount Qáf, his spirit is (like) the Símurgh that circles (soars) exceedingly high.
ظل او اندر زمین چون کوه قاف ** روح او سیمرغ بس عالی طواف
If I should tell of his qualities until the Resurrection, do not seek (expect) any conclusion and end to them.
گر بگویم تا قیامت نعت او ** هیچ آن را مقطع و غایت مجو
The (Divine) Sun has veiled Himself in Man: apprehend (this mystery), and God knows best what is right.
در بشر رو پوش کرده ست آفتاب ** فهم کن و الله اعلم بالصواب
O ‘Alí, above all devotional acts in the Way (of God) do thou choose the shadow (protection) of the chosen favourite of God.2965
یا علی از جمله‌‌ی طاعات راه ** بر گزین تو سایهی خاص اله
Every one took refuge in some act of devotion and discovered for themselves some means of deliverance.
هر کسی در طاعتی بگریختند ** خویشتن را مخلصی انگیختند
Go thou, take refuge in the shadow of the Sage, that thou mayst escape from the Enemy that opposes (thee) in secret.
تو برو در سایهی عاقل گریز ** تا رهی ز آن دشمن پنهٱن ستیز
Of all acts of devotion this is the best for thee: (thereby) thou wilt gain precedence over every one that has outstripped (the rest).”
از همه طاعات اینت بهتر است ** سبق یابی بر هر آن سابق که هست
When the Pír has accepted thee, take heed, surrender thyself (to him): go, like Moses, under the authority of Khizr.
چون گرفتت پیر هین تسلیم شو ** همچو موسی زیر حکم خضر رو
Bear patiently whatever is done by a Khizr who is without hypocrisy, in order that Khizr may not say, “Begone, this is (our) parting.”2970
صبر کن بر کار خضری بی‌‌نفاق ** تا نگوید خضر رو هذا فراق
Though he stave in the boat, do not speak a word; though he kill a child, do not tear thy hair.
گر چه کشتی بشکند تو دم مزن ** گر چه طفلی را کشد تو مو مکن
God has declared that his (the Pír's) hand is as His own, since He gave out (the words) the Hand of God is above their hands.
دست او را حق چو دست خویش خواند ** تا يد الله فوق أيدیهم براند
The Hand of God causes him (the child) to die and (then) brings him to life. What of life? He makes him a spirit everlasting.
دست حق میراندش زنده‌‌ش کند ** زنده چه بود جان پاینده‌‌ش کند
If any one, by rare exception, traversed this Way alone (without a Pír), he arrived (at his goal) through the help of the spiritual influence of the Pírs.
هر که تنها نادرا این ره برید ** هم به عون همت پیران رسید
The hand of the Pír is not withdrawn from the absent (those who are not under his authority): his hand is naught but the grasp of God.2975
دست پیر از غایبان کوتاه نیست ** دست او جز قبضه‌‌ی الله نیست
Inasmuch as they give such a robe of honour to the absent, (what must they give their disciples?): undoubtedly the present are better than the absent.
غایبان را چون چنین خلعت دهند ** حاضران از غایبان لا شک بهند
Since they are bestowing (spiritual) food on the absent, see what bounties they must lay before the guest.
غایبان را چون نواله می‌‌دهند ** پیش مهمان تا چه نعمتها نهند
Where is one that girds himself (for service) before the king to (i.e. how far superior is he to) one that is outside the door?
کو کسی که پیش شه بندد کمر ** تا کسی که هست بیرون سوی در
When thou hast chosen thy Pír, be not faint-hearted, be not weak as water and crumbly as earth.
چون گزیدی پیر نازک دل مباش ** سست و ریزیده چو آب و گل مباش
If thou art enraged by every blow, then how wilt thou become a (clear) mirror without being polished?2980
گر بهر زخمی تو پر کینه شوی ** پس کجا بی‌‌صیقل آیینه شوی
How the man of Qazwín was tattooing the figure of a lion in blue on his shoulders, and (then) repenting because of the (pain of the) needle-pricks.
کبودی زدن قزوینی بر شانگاه صورت شیر و پشیمان شدن او به سبب زخم سوزن
Hear from the narrator this story about the way and custom of the people of Qazwín.
این حکایت بشنو از صاحب بیان ** در طریق و عادت قزوینیان
They tattoo themselves in blue with the point of a needle on body and hand and shoulders, so as to suffer no injury.
بر تن و دست و کتفها بی‌‌گزند ** از سر سوزن کبودیها زنند
A certain man of Qazwín went to a barber and said, “Tattoo me (and) do it charmingly (artistically).”
سوی دلاکی بشد قزوینیی ** که کبودم زن بکن شیرینیی
“O valiant sir,” said he, “what figure shall I tattoo?” He answered, “Prick in the figure of a furious lion.
گفت چه صورت زنم ای پهلوان ** گفت بر زن صورت شیر ژیان
Leo is my ascendant: tattoo the form of a lion. Exert yourself, prick in plenty of the blue dye.”2985
طالعم شیر است نقش شیر زن ** جهد کن رنگ کبودی سیر زن
“On what place,” he asked, “shall I tattoo you?” Said he, “Prick the design on my shoulder-blade.”
گفت بر چه موضعت صورت زنم ** گفت بر شانه‌‌گهم زن آن رقم
As soon as he began to stick in the needle, the pain of it settled in the shoulder,
چون که او سوزن فرو بردن گرفت ** درد آن در شانگه مسکن گرفت
And the hero fell a-moaning—“O illustrious one, you have killed me: what figure are you tattooing?”
پهلوان در ناله آمد کای سنی ** مر مرا کشتی چه صورت می‌‌زنی
“Why,” said he, “you bade me do a lion.” “What limb (of the lion),” asked the other, “did you begin with?”
گفت آخر شیر فرمودی مرا ** گفت از چه عضو کردی ابتدا
“I have begun at the tail,” said he. “O my dear friend,” he cried, “leave out the tail!2990
گفت از دمگاه آغازیده‌‌ام ** گفت دم بگذار ای دو دیده‌‌ام
My breath is stopped by the lion's tail and rump: his rump has tightly closed (choked) my windpipe.
از دم و دمگاه شیرم دم گرفت ** دمگه او دمگهم محکم گرفت
Let the lion be without a tail, O lion-maker, for my heart is faint from the blows of the prong (the tattooer's needle).”
شیر بی‌‌دم باش گو ای شیر ساز ** که دلم سستی گرفت از زخم گاز
That person commenced to prick in (the blue) on another part (of the man's shoulder) without fear, without favour, without mercy.
جانب دیگر گرفت آن شخص زخم ** بی‌‌محابا بی‌‌مواسا بی‌‌ز رحم
He yelled—“Which of his members is this?” “This is his ear, my good man,” the barber replied.
بانگ کرد او کاین چه اندام است از او ** گفت این گوش است ای مرد نکو
“O Doctor,” said he, “let him have no ears: omit the ears and cut the frock short.”2995
گفت تا گوشش نباشد ای حکیم ** گوش را بگذار و کوته کن گلیم
The barber began to insert (his needle) in another part: once more the man of Qazwín set out to wail,
جانب دیگر خلش آغاز کرد ** باز قزوینی فغان را ساز کرد