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2
552-601

  • One cake of bread amongst a hundred hungry people, one wasted (starved) cat before a hundred dogs?”
  • در میان صد گرسنه گرده‏ای ** پیش صد سگ گربه‏ی پژمرده‏ای‏

  • “I suppose,” said the Súfí, “that they took it (the ass) from you by violence, (and thereby) aimed at the life of wretched me;
  • گفت گیرم کز تو ظلما بستدند ** قاصد خون من مسکین شدند

  • (And seeing this) you would not come and say to me, ‘They are taking away your ass, O poor man!’
  • تو نیایی و نگویی مر مرا ** که خرت را می‏برند ای بی‏نوا

  • So that I might buy back the ass from (the purchaser) whoever he is, or else they might divide my money (amongst themselves and return the ass to me). 555
  • تا خر از هر که بود من واخرم ** ور نه توزیعی کنند ایشان زرم‏

  • There were a hundred ways of mending (the injury) when they (the Súfís) were present, (but) now each one is gone to a (different) clime.
  • صد تدارک بود چون حاضر بدند ** این زمان هر یک به اقلیمی شدند

  • Whom should I seize? Whom should I take to the Cadi? ’Tis from you in sooth that this judgement has come upon me.
  • من که را گیرم که را قاضی برم ** این قضا خود از تو آمد بر سرم‏

  • How wouldn't you come and say (to me), ‘O stranger, such a terrible outrage has occurred’?”
  • چون نیایی و نگویی ای غریب ** پیش آمد این چنین ظلمی مهیب‏

  • “By God,” said he, “I came several times to inform you of these doings,
  • گفت و الله آمدم من بارها ** تا ترا واقف کنم زین کارها

  • (But) you were always saying, ‘The ass is gone, O son,’ with more gusto than all (the others) who said it. 560
  • تو همی‏گفتی که خر رفت ای پسر ** از همه گویندگان با ذوق‏تر

  • (So) I was (always) going back, (thinking), ‘He himself is aware; he is satisfied with this (Divine) judgement: he is a man that knows (God)’.”
  • باز می‏گشتم که او خود واقف است ** زین قضا راضی است مردی عارف است‏

  • The Súfí said, “They all were saying (it) merrily, (so) I also took delight in saying it.
  • گفت آن را جمله می‏گفتند خوش ** مر مرا هم ذوق آمد گفتنش‏

  • Blind imitation of them has brought me to ruin: two hundred curses be on that imitation!
  • مر مرا تقلیدشان بر باد داد ** که دو صد لعنت بر آن تقلید باد

  • Especially (on) imitation of such good-for-nothing rascals— the wrath of Abraham be on them that sink!
  • خاصه تقلید چنین بی‏حاصلان ** خشم ابراهیم با بر آفلان‏

  • The delight of that company (of Súfís) was casting a reflexion, and this heart of mine was becoming delighted by that reflexion.” 565
  • عکس ذوق آن جماعت می‏زدی ** وین دلم ز آن عکس ذوقی می‏شدی‏

  • The reflexion (cast) from goodly friends is necessary until you become, without (the aid of any) reflexion, a drawer of water from the Sea.
  • عکس چندان باید از یاران خوش ** که شوی از بحر بی‏عکس آب کش‏

  • Know that the reflexion first cast is (only) imitation, (but) when it has become successive (continually recurrent) it turns into (direct) realisation (of the truth).
  • عکس کاول زد تو آن تقلید دان ** چون پیاپی شد شود تحقیق آن‏

  • Until it has become realisation, do not part from the friends (by whom you are guided); do not break away from the shell: the rain-drop has not (yet) become a pearl.
  • تا نشد تحقیق از یاران مبر ** از صدف مگسل نگشت آن قطره در

  • If you wish eye and understanding and hearing to be pure, tear in pieces the curtains of selfish desire,
  • صاف خواهی چشم و عقل و سمع را ** بر دران تو پرده‏های طمع را

  • Because the Súfí's imitation, (which arose) from desire, debarred his understanding from the light and radiance. 570
  • ز انکه آن تقلید صوفی از طمع ** عقل او بر بست از نور و لمع‏

  • Desire for the viands and desire for that delight (shown by the Súfís) and for the samá‘ hindered his understanding from (gaining) knowledge (of what had happened).
  • طمع لوت و طمع آن ذوق و سماع ** مانع آمد عقل او را ز اطلاع‏

  • If desire were to arise in the mirror, that mirror would be like us in (respect of) hypocrisy.
  • گر طمع در آینه برخاستی ** در نفاق آن آینه چون ماستی‏

  • If the balance had desire for riches, how would the balance give a true description of the case?
  • گر ترازو را طمع بودی به مال ** راست کی گفتی ترازو وصف حال‏

  • Every prophet has said in sincerity to his people, “I ask not from you the wages for my message.
  • هر نبیی گفت با قوم از صفا ** من نخواهم مزد پیغام از شما

  • I am (only) a guide; God is your purchaser: God has appointed me to act as broker on both sides. 575
  • من دلیلم حق شما را مشتری ** داد حق دلالیم هر دو سری‏

  • What are the wages for my work? The sight of the Friend (God), even though Abú Bakr give me forty thousand (dirhems).
  • چیست مزد کار من دیدار یار ** گر چه خود بو بکر بخشد چل هزار

  • My wages are not his forty thousand (dirhems): how should glass beads be like the pearls of Aden?”
  • چل هزار او نباشد مزد من ** کی بود شبه شبه در عدن‏

  • I will tell you a story: listen to it attentively, that you may know that selfish desire is a plug in the ear.
  • یک حکایت گویمت بشنو به هوش ** تا بدانی که طمع شد بند گوش‏

  • Whosoever hath (such) desire becomes a stammerer (morally confused); with desire (present), how should the (spiritual) eye and the heart become bright?
  • هر که را باشد طمع الکن شود ** با طمع کی چشم و دل روشن شود

  • The fancy of power and wealth before his eye is just as a hair in the eye, 580
  • پیش چشم او خیال جاه و زر ** همچنان باشد که موی اندر بصر

  • Except, to be sure, (in the case of) the intoxicated (saint) who is filled with God: though you give (him) treasures (vast riches), he is free;
  • جز مگر مستی که از حق پر بود ** گر چه بدهی گنجها او حر بود

  • (For) when any one enjoys vision (of God), this world becomes carrion in his eyes.
  • هر که از دیدار برخوردار شد ** این جهان در چشم او مردار شد

  • But that Súfí was far removed from (spiritual) intoxication; consequently he was night-blind (purblind) in (his) greed.
  • لیک آن صوفی ز مستی دور بود ** لاجرم در حرص او شب کور بود

  • The man dazed by greed may hear a hundred stories, (but) not a single point comes into the ear of greed.
  • صد حکایت بشنود مدهوش حرص ** در نیاید نکته‏ای در گوش حرص‏

  • How the criers of the Cadi advertised an insolvent round the town.
  • تعریف کردن منادیان قاضی مفلسی را گرد شهر

  • There was an insolvent person without house or home, who remained in prison and pitiless bondage. 585
  • بود شخصی مفلسی بی‏خان و مان ** مانده در زندان وبند بی‏امان‏

  • He would unconscionably eat the rations of the prisoners; on account of (his) appetite he was (a burden) like Mount Qáf on the hearts of the people (in the gaol).
  • لقمه‏ی زندانیان خوردی گزاف ** بر دل خلق از طمع چون کوه قاف‏

  • No one had the pluck to eat a mouthful of bread, because that snatcher of portions would carry off his entire meal.
  • زهره نه کس را که لقمه‏ی نان خورد ** ز انکه آن لقمه‏ربا کاوش برد

  • Any one who is far from the feast of the Merciful (God) has the eye of a (low) beggar, though he be a sultan.
  • هر که دور از دعوت رحمان بود ** او گدا چشم است اگر سلطان بود

  • He (the insolvent) had trodden virtue underfoot; the prison had become a hell on account of that robber of bread.
  • مر مروت را نهاده زیر پا ** گشته زندان دوزخی ز آن نان ربا

  • If you flee in hope of some relief, on that side also a calamity comes to meet you. 590
  • گر گریزی بر امید راحتی ** ز آن طرف هم پیشت آید آفتی‏

  • No corner is without wild beasts; there is no rest but in the place where you are alone with God.
  • هیچ کنجی بی‏دد و بی‏دام نیست ** جز به خلوت‏گاه حق آرام نیست‏

  • The corner (narrow cell) of this world's inevitable prison is not exempt from the charges for visitors and (the cost of) housewarming.
  • کنج زندان جهان ناگزیر ** نیست بی‏پا مزد و بی‏دق الحصیر

  • By God, if you go into a mouse-hole, you will be afflicted by some one who has the claws of a cat.
  • و الله ار سوراخ موشی در روی ** مبتلای گربه چنگالی شوی‏

  • Man has fatness from (thrives on) fancy, if his fancies are beautiful;
  • آدمی را فربهی هست از خیال ** گر خیالاتش بود صاحب جمال‏

  • And if his fancies show anything unlovely he melts away as wax (is melted) by a fire. 595
  • ور خیالاتش نماید ناخوشی ** می‏گدازد همچو موم از آتشی‏

  • If amidst snakes and scorpions God keep you with the fancies of them that are (spiritually) fair,
  • در میان مار و کژدم گر ترا ** با خیالات خوشان دارد خدا

  • The snakes and scorpions will be friendly to you, because that fancy is the elixir which transmutes your copper (into gold).
  • مار و کژدم مر ترا مونس بود ** کان خیالت کیمیای مس بود

  • Patience is sweetened by fair fancy, since (in that case) the fancies of relief (from pain) have come before (the mind).
  • صبر شیرین از خیال خوش شده ست ** کان خیالات فرج پیش آمده ست‏

  • That relief comes into the heart from faith: weakness of faith is despair and torment.
  • آن فرج آید ز ایمان در ضمیر ** ضعف ایمان ناامیدی و زحیر

  • Patience gains a crown from faith: where one hath no patience, he hath no faith. 600
  • صبر از ایمان بیابد سر کله ** حیث لا صبر فلا إیمان له‏

  • The Prophet said, “God has not given faith to any one in whose nature there is no patience.”
  • گفت پیغمبر خداش ایمان نداد ** هر که را صبری نباشد در نهاد