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2
2396-2445

  • “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
  • My purchaser is God: He is drawing me aloft, for God hath purchased.
  • مشتری من خدای است او مرا ** می‏کشد بالا که الله اشتری‏
  • My bloodwit (the reward of my self-sacrifice) is the beauty of the Glorious One: I enjoy my bloodwit (as) lawful earnings.
  • خونبهای من جمال ذو الجلال ** خونبهای خود خورم کسب حلال‏
  • Abandon these insolvent customers: what purchase can be made by a handful of (worthless) clay? 2440
  • این خریداران مفلس را بهل ** چه خریداری کند یک مشت گل‏
  • Do not eat clay, do not buy clay, do not seek clay, because the eater of clay is always pale-faced.
  • گل مخور گل را مخر گل را مجو ** ز انکه گل خوار است دایم زرد رو
  • Eat your heart (in love of God), that you may be young always, (and that) your visage (may be rosy) with Divine illumination, like the arghawán.”
  • دل بخور تا دایما باشی جوان ** از تجلی چهره‏ات چون ارغوان‏
  • O Lord, this gift is not (within) the compass of our work (achievement): verily, (the gift of) Thy grace is (not according to our work, but) according to Thy mysterious grace.
  • یا رب این بخشش نه حد کار ماست ** لطف تو لطف خفی را خود سزاست‏
  • Take our hands (help us); buy (redeem) us from our hands (self-existence); lift the veil (between Thee and us), and do not tear our veil (do not expose us to shame).
  • دست گیر از دست ما ما را بخر ** پرده را بردار و پرده‏ی ما مدر
  • Redeem us from this filthy self (nafs): its knife has reached our bones. 2445
  • باز خر ما را از این نفس پلید ** کاردش تا استخوان ما رسید