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2
2388-2437

  • He cried, “Hey, you are drunk: tell (me), what have you been drinking?” Said the man, “I have drunk of this which is in the jar.”
  • گفت هی مستی چه خورده ستی بگو ** گفت از این خوردم که هست اندر سبو

  • “Pray,” said he, “explain what is in the jar.” He replied, “Some of what I have drunk.” “(But),” said the Inspector, “this is hidden (from sight).”
  • گفت آخر در سبو واگو که چیست ** گفت از آن که خورده‏ام گفت این خفی است‏

  • He asked (again), “What is it that you have drunk?” He rejoined, “That which is hidden in the jar.” 2390
  • گفت آن چه خورده‏ای آن چیست آن ** گفت آن که در سبو مخفی است آن‏

  • These questions and answers were becoming a (vicious) circle. The Inspector was left (stuck) in the mud, like an ass.
  • دور می‏شد این سؤال و این جواب ** ماند چون خر محتسب اندر خلاب‏

  • The Inspector said to him, “Come now, say ‘Ah’”; (but) the drunken man, at the moment of utterance, said “Hú, Hú.”
  • گفت او را محتسب هین آه کن ** مست هو هو کرد هنگام سخن‏

  • “I told you to say ‘Ah’,” said he; “you are saying ‘Hú’.” “(Because) I am glad,” he replied, “while you are bent with grief.
  • گفت گفتم آه کن هو می‏کنی ** گفت من شاد و تو از غم دم زنی‏

  • ‘Ah’ is (uttered) on account of pain and grief and injustice; the ‘Hú, Hú’ of the wine-drinkers is from joy.”
  • آه از درد و غم و بی‏دادی است ** هوی هوی می خوران از شادی است‏

  • The Inspector said, “I know nothing about this. Get up, get up! Don't retail mystic lore, and leave off this wrangling.” 2395
  • محتسب گفت این ندانم خیز خیز ** معرفت متراش و بگذار این ستیز

  • “Go away,” said the man; “what have you to do with me?” “You are drunk,” the Inspector said. “Get up and come to prison.”
  • گفت رو تو از کجا من از کجا ** گفت مستی خیز تا زندان بیا

  • Said the drunken man, “O Inspector, let me alone and go away. How is it possible to carry off pledges from one that is naked?
  • گفت مست ای محتسب بگذار و رو ** از برهنه کی توان بردن گرو

  • If indeed I had had the power to walk, I should have gone to my house—and (then) how would this (affair between us) have occurred?
  • گر مرا خود قوت رفتن بدی ** خانه‏ی خود رفتمی وین کی شدی‏

  • Were I (still) possessed of understanding and of contingent (unreal) existence, I should be on the bench, (giving instruction) like the Shaykhs.”
  • من اگر با عقل و با امکانمی ** همچو شیخان بر سر دکانمی‏

  • How the inquirer, for the second time, drew that eminent (saint) into conversation, in order that his condition might be made better known (to the inquirer).
  • دوم بار در سخن کشیدن سایل آن بزرگ را تا حال او معلوم تر گردد

  • That seeker said, “O thou mounted on the cane, pray, ride thy horse this way for one moment.” 2400
  • گفت آن طالب که آخر یک نفس ** ای سواره بر نی این سو ران فرس‏

  • He rode towards him, crying, “Hark, say as quick as you can (what you want), for my horse is very restive and fierce-tempered.
  • راند سوی او که هین زوتر بگو ** کاسب من بس توسن است و تند خو

  • Be quick, lest he kick you: explain clearly what you are asking about.”
  • تا لگد بر تو نکوبد زود باش ** از چه می‏پرسی بیانش کن تو فاش‏

  • He (the inquirer) saw no opportunity to tell his heart's secret: he at once made an evasion and drew him into jesting talk.
  • او مجال راز دل گفتن ندید ** زو برون شو کرد و در لاغش کشید

  • He said, “I wish to marry a woman in this street: who is suitable for one like me?”
  • گفت می‏خواهم در این کوچه زنی ** کیست لایق از برای چون منی‏

  • “There are three kinds of women in the world,” said he: “two of those are a sorrow, and one is the soul's treasure. 2405
  • گفت سه گونه زن‏اند اندر جهان ** آن دو رنج و این یکی گنج روان‏

  • The first, when you marry her, is wholly yours; and the second is half yours and half separate (from you);
  • آن یکی را چون بخواهی کل تراست ** و آن دگر نیمی ترا نیمی جداست‏

  • And the third, know she is not yours at all. You have heard this. Away (with you)!—I start in a trice—
  • و آن سوم هیچ او ترا نبود بدان ** این شنودی دور شو رفتم روان‏

  • Lest my horse let fly a kick at you, so that you fall and never rise up (again).”
  • تا ترا اسبم نپراند لگد ** که بیفتی بر نخیزی تا ابد

  • The Shaykh rode off amongst the children, (but) the young man shouted to him once more,
  • شیخ راند اندر میان کودکان ** بانگ زد بار دگر او را جوان‏

  • “Come, prithee declare the exposition of this. Thou hast said that these women are of three kinds: pick (them) out.” 2410
  • که بیا آخر بگو تفسیر این ** این زنان سه نوع گفتی بر گزین‏

  • He rode towards him and said to him, “The virgin of your choice will be wholly yours, and you will gain freedom from sorrow;
  • راند سوی او و گفتش بکر خاص ** کل ترا باشد ز غم یابی خلاص‏

  • And she that is half yours is the (childless) widow; and she that is nothing (to you) is the married woman with a child:
  • و انکه نیمی آن تو بیوه بود ** و انکه هیچست آن عیال با ولد

  • When she has a child by her first husband, her love and whole heart will go to that quarter.
  • چون ز شوی اولش کودک بود ** مهر و کل خاطرش آن سو رود

  • (Now) get away, lest my horse launch a kick, and the hoof of my restive horse land upon you.”
  • دور شو تا اسب نندازد لگد ** سم اسب توسنم بر تو رسد

  • The Shaykh gave a loud cry of jubilation and rode back: he again called the children to him. 2415
  • های و هویی کرد شیخ و باز راند ** کودکان را باز سوی خویش خواند

  • That inquirer shouted to him once more, “Come (hither), I have one question left, O sovereign king.”
  • باز بانگش کرد آن سایل بیا ** یک سؤالم ماند ای شاه کیا

  • He rode back in this direction. “Say what it is,” he cried, “as quick as you can, for yonder child has enraptured my heart.”
  • باز راند این سو بگو زودتر چه بود ** که ز میدان آن بچه گویم ربود

  • Said the other, “O king, with such intelligence and erudition (as thou hast), what dissimulation is this? What acting is this? Oh, ’tis a marvel!
  • گفت ای شه با چنین عقل و ادب ** این چه شیداست این چه فعل است ای عجب‏

  • Thou transcendest the Universal Intellect in (thy power of) elucidation. Thou art a sun: how art thou hid in madness?”
  • تو ورای عقل کلی در بیان ** آفتابی در جنون چونی نهان‏

  • He replied, “These rascals are proposing to make me Cadi in this their city. 2420
  • گفت این اوباش رایی می‏زنند ** تا در این شهر خودم قاضی کنند

  • I raised objections, (but) they said to me, ‘Nay, there is none so learned and accomplished as thou.
  • دفع می‏گفتم مرا گفتند نی ** نیست چون تو عالمی صاحب فنی‏

  • Whilst thou art in existence, it is unlawful and wicked that any one inferior to thee should cite Prophetic Traditions in the office of Cadi.
  • با وجود تو حرام است و خبیث ** که کم از تو در قضا گوید حدیث‏

  • Permission is not (given) in the Law, that we should appoint one less than thee as (our) prince and leader.’
  • در شریعت نیست دستوری که ما ** کمتر از تو شه کنیم و پیشوا

  • By this necessity I was made distraught and mad (in appearance), but inwardly I am just the same as I was.
  • زین ضرورت گیج و دیوانه شدم ** لیک در باطن همانم که بدم‏

  • My intelligence is the (hidden) treasure, and I am the ruin (which covers it); if I display the treasure, (then) I am mad (indeed). 2425
  • عقل من گنج است و من ویرانه‏ام ** گنج اگر پیدا کنم دیوانه‏ام‏

  • The (real) madman is he that has not gone mad, he that has seen this night patrol and has not gone home.
  • اوست دیوانه که دیوانه نشد ** این عسس را دید و در خانه نشد

  • My knowledge is substantial, not accidental; and this precious (thing) is not for (the purpose of gaining) every (worldly) interest.
  • دانش من جوهر آمد نه عرض ** این بهایی نیست بهر هر غرض‏

  • I am a mine of candy, I am a plantation of sugar-canes: it is growing from me, and at the same time I am eating (of it).
  • کان قندم نیستان شکرم ** هم ز من می‏روید و من می‏خورم‏

  • Knowledge is conventional and acquired (not real), when he (its owner) laments because the hearer is averse to (hearing) it.
  • علم تقلیدی و تعلیمی است آن ** کز نفورش مستمع دارد فغان‏

  • Since it is (learned) as a bait (for popularity), not for the sake of (spiritual) enlightenment, he (the seeker of religious knowledge) is just as (bad) as the seeker of vile worldly knowledge; 2430
  • چون پی دانه نه بهر روشنی است ** همچو طالب علم دنیای دنی است‏

  • (For) he is seeking knowledge on account of the vulgar and the noble, not in order that he may win release from this world.
  • طالب علم است بهر عام و خاص ** نی که تا یابد از این عالم خلاص‏

  • Like a mouse, he has burrowed in every direction, since the light drove him (back) from the door (the entrance to the hole) and said, ‘Away!’
  • همچو موشی هر طرف سوراخ کرد ** چون که نورش راند از در گشت سرد

  • Inasmuch as he had no way (of getting out) to the open country and the light, he continued to make (such) an exertion even in that darkness.
  • چون که سوی دشت و نورش ره نبود ** هم در آن ظلمات جهدی می‏نمود

  • If God give him wings, the wings of Wisdom, he will escape from mousiness and will fly like the birds;
  • گر خدایش پر دهد پر خرد ** برهد از موشی و چون مرغان پرد

  • But if he seek not wings, he will remain underground with no hope of traversing the path to Simák. 2435
  • ور نجوید پر بماند زیر خاک ** ناامید از رفتن راه سماک‏

  • Dialectic knowledge, which is soulless, is in love with (eager for) the countenance of customers;
  • علم گفتاری که آن بی‏جان بود ** عاشق روی خریداران بود

  • (But) though it is robust at the time of disputation, it is dead and gone when it has no customer.
  • گر چه باشد وقت بحث علم زفت ** چون خریدارش نباشد مرد و رفت‏