Then it would be very easy to know (the value of) goods: when there is no defect, what (is the difference between) the incompetent and the competent (appraiser)?2940
پس بود کالا شناسی سخت سهل ** چون که عیبی نیست چه نااهل و اهل
And if everything is faulty, knowledge is of no advantage: since everything here is (common) wood, aloes-wood is not (to be found).
ور همه عیب است دانش سود نیست ** چون همه چوب است اینجا عود نیست
He that says, “All are true”—’tis folly (on his part); and he that says, “All are false”—he is damned.
آن که گوید جمله حقند احمقی است ** و انکه گوید جمله باطل او شقی است
Those who trade with the prophets have gained (thereby); those who trade with colour and scent (worldly vanities) are blind and blue (miserable).
تاجران انبیا کردند سود ** تاجران رنگ و بو کور و کبود
The snake (már) appears in the eye as riches (mál): rub both your eyes well!
مینماید مار اندر چشم مال ** هر دو چشم خویش را نیکو بمال
Do not consider the happiness of this (worldly) traffic and profit: consider the perdition of Pharaoh and Thamúd.2945
منگر اندر غبطهی این بیع و سود ** بنگر اندر خسر فرعون و ثمود
On making trial of everything, so that the good and evil which are in it may be brought to view.
امتحان هر چیزی تا ظاهر شود خیر و شری که در وی است
Contemplate the sky repeatedly, for God hath said, Then turn thy gaze again (towards it).
اندر این گردون مکرر کن نظر ** ز انکه حق فرمود ثم ارجع بصر
As regards this roof of light, be not content with one look: look (many) times, see, Are there any flaws?
یک نظر قانع مشو زین سقف نور ** بارها بنگر ببین هل من فطور
Since He hath told you to look ofttimes at this goodly roof, as a man seeking faults,
چون که گفتت کاندر این سقف نکو ** بارها بنگر چو مرد عیب جو
You may know, then, how much seeing and discerning the dark earth needs, to gain approval.
پس زمین تیره را دانی که چند ** دیدن و تمییز باید در پسند
In order that we may strain the pure (folk) from the dregs, how much tribulation must our minds endure!2950
تا بپالاییم صافان را ز درد ** چند باید عقل ما را رنج برد
The trials of winter and autumn, the heat of summer, spring like the spirit (of life),
امتحانهای زمستان و خزان ** تاب تابستان بهار همچو جان
Winds and clouds and lightnings—(all these are to the end) that (such) happenings may bring distinctions into view;
بادها و ابرها و برقها ** تا پدید آرد عوارض فرقها
(To the end) that dust-coloured (dusky) earth may bring forth all that it holds in its bosom, (whether) ruby or stone.
تا برون آرد زمین خاک رنگ ** هر چه اندر جیب دارد لعل و سنگ
Whatsoever this dark earth has stolen from the Treasury of God and the Sea of Bounty—
هر چه دزدیده ست این خاک دژم ** از خزانهی حق و دریای کرم
Providence, the (Divine) governor, says, “Tell the truth! Declare what thou hast carried off, hair by hair.”2955
شحنهی تقدیر گوید راست گو ** آن چه بردی شرح واده مو به مو
The thief, that is, the earth, says, “Nothing, nothing!” The Governor (then) puts it to the torture.
دزد یعنی خاک گوید هیچ هیچ ** شحنه او را در کشد در پیچ پیچ
Sometimes the Governor speaks to it with kindness (sweet) as sugar; sometimes he hangs it up (in the air), and does his worst,
شحنه گاهش لطف گوید چون شکر ** گه بر آویزد کند هر چه بتر
In order that, between force and favour, those concealed things may be brought to sight through the fire of fear and hope.
تا میان قهر و لطف آن خفیهها ** ظاهر آید ز آتش خوف و رجا
Spring is the kindness of the Almighty Governor, and Autumn is God's menace and intimidation,
آن بهاران لطف شحنهی کبریاست ** و آن خزان تخویف و تهدید خداست
And Winter is the allegorical crucifixion, to the end that thou, O hidden thief, mayst be exposed.2960
و آن زمستان چار میخ معنوی ** تا تو ای دزد خفی ظاهر شوی
Then (again), he that wages the (spiritual) warfare has at one time (joyous) expansion of heart, at another time (grievous) oppression and pain and torment,
پس مجاهد را زمانی بسط دل ** یک زمانی قبض و درد و غش و غل
Because this water and clay, which is (the stuff of) our bodies, is the denier (enemy) and thief of the light of (our) souls.
ز انکه این آب و گلی کابدان ماست ** منکر و دزد و ضیای جان ماست
The High God lays upon our body, O man of fortitude, heat and cold and grief and pain,
حق تعالی گرم و سرد و رنج و درد ** بر تن ما مینهد ای شیر مرد
Fear and hunger and impairment of wealth and body—all for the sake of the soul's coin being brought into sight (and use).
خوف و جوع و نقص اموال و بدن ** جمله بهر نقد جان ظاهر شدن
These threats and promises He hath sent forth on account of this good and evil which He hath mingled.2965
این وعید و وعدهها انگیخته ست ** بهر این نیک و بدی کامیخته ست
Inasmuch as truth and falsehood have been mingled, and the good and bad coin have been poured into the travelling-bag,
چون که حق و باطلی آمیختند ** نقد و قلب اندر حرمدان ریختند
Therefore they need a picked touchstone, one that has undergone (many) tests in (assaying) realities,
پس محک میبایدش بگزیدهای ** در حقایق امتحانها دیدهای
So that it may become a criterion for these impostures; so that it may be a standard for these acts of providence.
تا شود فاروق این تزویرها ** تا بود دستور این تدبیرها
Give him milk, O mother of Moses, and cast him into the water: be not afraid of (putting him to) the trial.
شیر ده ای مادر موسی و را ** و اندر آب افکن میندیش از بلا
Whoever drank that milk on the Day of Alast distinguishes the milk (in this world), even as Moses (distinguished and knew his mother's milk).2970
هر که در روز أ لست آن شیر خورد ** همچو موسی شیر را تمییز کرد
If thou wishest fondly for thy child's discrimination (and recognition), suckle (him) now, O mother of Moses,
گر تو بر تمییز طفلت مولعی ** این زمان یا ام موسی ارضعی
That he may know the taste of his mother's milk, and that his head may not sink to (desire and accept the milk of) a bad nurse.
تا ببیند طعم شیر مادرش ** تا فرو ناید بدایهی بد سرش
Explaining the moral of the story of the person seeking (the lost) camel.
شرح فایدهی حکایت آن شخص شتر جوینده
You have lost a camel, O trusty (friend), and every one is giving you a clue to the camel.
اشتری گم کردهای ای معتمد ** هر کسی ز اشتر نشانت میدهد
You know not where the camel is, but you know that these clues are wrong.
تو نمیدانی که آن اشتر کجاست ** لیک دانی کاین نشانیها خطاست
And he that has not lost a camel—he (too) in contention seeks a camel, just like him who has (really) lost it,2975
و انکه اشتر گم نکرد او از مری ** همچو آن گم کرده جوید اشتری
Saying, “Yes; I too have lost a camel: I have brought a reward for any one who may find it.”
که بلی من هم شتر گم کردهام ** هر که یابد اجرتش آوردهام
(He says this) that he may take a partner's share with you in the camel: he plays this trick because of coveting the camel.
تا در اشتر با تو انبازی کند ** بهر طمع اشتر این بازی کند
If you say to any one, “That clue was false,” he (the pretender), in imitation of you, says the same.
هر چه را گویی خطا بود آن نشان ** او به تقلید تو میگوید همان
He does not know wrong clues from right, but your words are a cue to that imitator.
او نشان کژ بنشناسد ز راست ** لیک گفتت آن مقلد را عصاست
When they mention right and likely clues, then comes to you the certainty in which there is no doubt.2980
چون نشان راست گویند و شبیه ** پس یقین گردد ترا لا ریب فیه
That (clue) becomes balm to your sick soul; it becomes (brings) colour to your face and health and strength to you.
آن شفای جان رنجورت شود ** رنگ روی و صحت و زورت شود
Your eye becomes bright, your foot nimble; your body becomes (the vital) soul, and your (vital) soul (the rational) spirit.
چشم تو روشن شود پایت دوان ** جسم تو جان گردد و جانت روان
Then you will say, “O trusted (friend), you have spoken the truth: these clues are a clear deliverance (communication and message).
پس بگویی راست گفتی ای امین ** این نشانیها بلاغ آمد مبین
Therein are (manifest) signs, sure informations, (distinct) evidences: this is a title-deed and an ordainment of salvation.”
فیه آیات ثقات بینات ** این براتی باشد و قدر نجات
When he has given this clue, you will say, “Go before (me)! It is time for (setting out on) the enterprise: be thou the leader!2985
این نشان چون داد گویی پیش رو ** وقت آهنگ است پیش آهنگ شو
I will follow thee, O truth-teller: thou hast got scent of my camel: show (me) where (it is).”
پی روی تو کنم ای راست گو ** بوی بردی ز اشترم بنما که کو
(But) to that person who is not the owner of a camel, and who is (engaged) in this quest of the camel for contention's sake—
پیش آن کس که نه صاحب اشتری ست ** کاو در این جست شتر بهر مری ست
His certainty is not increased by this right clue, save through reflexion from the true camel-seeker.