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2
2405-2454

  • “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

  • Who will loose these strong chains from helpless ones like us, O king uncrowned and unthroned?
  • از چو ما بی‏چارگان این بند سخت ** کی گشاید ای شه بی‏تاج و تخت‏

  • Who except (Thee in) Thy bounty, O Loving One, can loose such a heavy lock?
  • این چنین قفل گران را ای ودود ** کی تواند جز که فضل تو گشود

  • Let us turn our heads from ourselves towards Thee, inasmuch as Thou art nigher unto us than we (unto ourselves).
  • ما ز خود سوی که گردانیم سر ** چون تویی از ما به ما نزدیکتر

  • Even this prayer is Thy gift and lesson (to us); else, wherefore has a rose-bed grown in an ash-pit?
  • این دعا هم بخشش و تعلیم تست ** گر نه در گلخن گلستان از چه رست‏

  • Save through Thy munificence, ’tis impossible to convey understanding and reason into the midst of blood and entrails. 2450
  • در میان خون و روده فهم و عقل ** جز ز اکرام تو نتوان کرد نقل‏

  • This flowing light (proceeds) from two pieces of fat (the two eyeballs): their waves of light reach up to the sky.
  • از دو پاره‏ی پیه این نور روان ** موج نورش می‏زند بر آسمان‏

  • The piece of flesh which is the tongue—from it the flood of Wisdom is flowing, like a stream,
  • گوشت پاره که زبان آمد از او ** می‏رود سیلاب حکمت همچو جو

  • Towards a cavity, whereof the name is “ears,” up to the orchard of the (rational) soul, whereof the fruit is intellections.
  • سوی سوراخی که نامش گوشهاست ** تا بباغ جان که میوه‏اش هوشهاست‏

  • Its main course is the highway of the orchard of souls; the orchards and gardens of the world are its branches.
  • شاه راه باغ جانها شرع اوست ** باغ و بستانهای عالم فرع اوست‏