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3459-3508

  • Or dost thou suppose that when thou readest the words of the Mathnawí thou hearest them gratis (without giving aught in return)?
  • یا تو پنداری که حرف مثنوی ** چون بخوانی رایگانش بشنوی

  • Or that the discourse of wisdom and the hidden mystery comes easily into thy ear and mouth? 3460
  • یا کلام حکمت و سر نهان ** اندر آید زغبه در گوش و دهان

  • It comes in, but, like fables, it shows (only) the husk, not the kernel of the berries,
  • اندر آید لیک چون افسانه‌ها ** پوست بنماید نه مغز دانه‌ها

  • (As) a sweetheart who has drawn a veil over her head and face and has hidden her face from thine eye.
  • در سر و رو در کشیده چادری ** رو نهان کرده ز چشمت دلبری

  • By reason of contumacy the Sháhnáma or Kalíla seems to thee just like the Qur’án.
  • شاه‌نامه یا کلیله پیش تو ** هم‌چنان باشد که قرآن از عتو

  • The difference between truth and falsehood is (visible) at the moment when the collyrium of (Divine) favour opens the eye;
  • فرق آنگه باشد از حق و مجاز ** که کند کحل عنایت چشم باز

  • Otherwise, dung and musk are both the same to one whose nose is obstructed (by disease), since (in him) there is no sense of smell. 3465
  • ورنه پشک و مشک پیش اخشمی ** هر دو یکسانست چون نبود شمی

  • His aim is to divert himself from ennui (by reading such books), and neglect the Word of the Almighty,
  • خویشتن مشغول کردن از ملال ** باشدش قصد از کلام ذوالجلال

  • That by means of that (entertaining) discourse he may quench the fire of distress and anxiety and provide a cure (for his malady).
  • کاتش وسواس را و غصه را ** زان سخن بنشاند و سازد دوا

  • For the purpose of quenching this amount of fire, pure water and urine are alike in skill (are equally serviceable).
  • بهر این مقدار آتش شاندن ** آب پاک و بول یکسان شدن به فن

  • Both this urine and (this) water will quench the fire of distress, just as (it is quenched) during sleep.
  • آتش وسواس را این بول و آب ** هر دو بنشانند هم‌چون وقت خواب

  • But if thou become (really) acquainted with this pure water, which is the Word of God and spiritual, 3470
  • لیک گر واقف شوی زین آب پاک ** که کلام ایزدست و روحناک

  • All distress will vanish from the soul, and the heart will find its way to the Rose-garden,
  • نیست گردد وسوسه کلی ز جان ** دل بیابد ره به سوی گلستان

  • Because every one who catches a scent of the mystery of the (Divine) scriptures flies into an orchard with a running brook.
  • زانک در باغی و در جویی پرد ** هر که از سر صحف بویی برد

  • Or dost thou suppose that we see the face of the Saints as it is (in reality)?
  • یا تو پنداری که روی اولیا ** آنچنان که هست می‌بینیم ما

  • Hence the Prophet remained in astonishment, saying, “How are the true believers not seeing my face?
  • در تعجب مانده پیغامبر از آن ** چون نمی‌بینند رویم مومنان

  • How are the people not seeing the light of my face, which has borne away the prize from the orient sun? 3475
  • چون نمی‌بینند نور روم خلق ** که سبق بردست بر خورشید شرق

  • And if they are seeing (it), wherefore is this perplexity?”— until a revelation came (to him from God), saying, “That face is in concealment.
  • ور همی‌بینند این حیرت چراست ** تا که وحی آمد که آن رو در خفاست

  • In relation to thee it is the moon, and in relation to the people it is the cloud, in order that the infidel may not see thy face for nothing.
  • سوی تو ماهست و سوی خلق ابر ** تا نبیند رایگان روی تو گبر

  • In relation to thee it is the bait, and in relation to the people it is the trap, in order that the vulgar may not drink of this chosen wine.”
  • سوی تو دانه‌ست و سوی خلق دام ** تا ننوشد زین شراب خاص عام

  • God said, “Thou seest them looking,” (but) they are (like) the pictures in a bathhouse: they do not see.
  • گفت یزدان که تراهم ینظرون ** نقش حمامند هم لا یبصرون

  • The form appears, O worshipper of form, as though its two dead eyes were looking. 3480
  • می‌نماید صورت ای صورت‌پرست ** که آن دو چشم مرده‌ی او ناظرست

  • Thou art showing reverence before the eye of the image, saying, “I wonder why it pays no regard to me.
  • پیش چشم نقش می‌آری ادب ** کو چرا پاسم نمی‌دارد عجب

  • Wherefore is this goodly image (so) very irresponsive that it does not say ‘alayk (on thee be peace!) in reply to my salaam?
  • از چه پس بی‌پاسخست این نقش نیک ** که نمی‌گوید سلامم را علیک

  • It does not nod its head and moustache generously in regard for my having made a hundred prostrations before it.”
  • می‌نجنباند سر و سبلت ز جود ** پاس آنک کردمش من صد سجود

  • God, though He does not nod the head outwardly, (yet) in regard for that (worship of Him) bestows an inward delight,
  • حق اگر چه سر نجنباند برون ** پاس آن ذوقی دهد در اندرون

  • Which is worth two hundred noddings of the head: in this fashion, after all, do Intellect and Spirit nod the head. 3485
  • که دو صد جنبیدن سر ارزد آن ** سر چنین جنباند آخر عقل و جان

  • (If) thou serve Intellect in earnest, the regard of Intellect (for thee) is (shown by this), that it increases (thy) righteousness.
  • عقل را خدمت کنی در اجتهاد ** پاس عقل آنست که افزاید رشاد

  • God does not nod the head to thee outwardly, but He makes thee a prince over the princes (of the world).
  • حق نجنباند به ظاهر سر ترا ** لیک سازد بر سران سرور ترا

  • To thee God gives secretly something (of such power) that the people of the world bow down before thee,
  • مر ترا چیزی دهد یزدان نهان ** که سجود تو کنند اهل جهان

  • Just as He gave to a stone such virtue that it was honoured by His creatures: that is to say, (it became) gold.
  • آنچنان که داد سنگی را هنر ** تا عزیز خلق شد یعنی که زر

  • (If) a drop of water gain the favour of God, it becomes a pearl and bears away the palm from gold. 3490
  • قطره‌ی آبی بیابد لطف حق ** گوهری گردد برد از زر سبق

  • The body is earth; and when God gave it a spark (of His Light) it became adept, like the moon, in taking possession of the world.
  • جسم خاکست و چو حق تابیش داد ** در جهان‌گیری چو مه شد اوستاد

  • Beware! this (worldly empire) is a talisman and a dead image: its eye hath led the foolish astray from the (right) path.
  • هین طلسمست این و نقش مرده است ** احمقان را چشمش از ره برده است

  • It appears to wink: the foolish have made it their support (have put their trust in it).
  • می‌نماید او که چشمی می‌زند ** ابلهان سازیده‌اند او را سند

  • How the Egyptian besought blessing and guidance from the Israelite, and how the Israelite prayed for the Egyptian and received a favourable answer to his prayer from the Most Gracious and Merciful (God).
  • در خواستن قبطی دعای خیر و هدایت از سبطی و دعا کردن سبطی قبطی را به خیر و مستجاب شدن از اکرم الاکرمین وارحم الراحمین

  • The Egyptian said, “Do thou offer a prayer (for me), since from blackness of heart I have not the mouth (fit for offering an acceptable prayer),
  • گفت قبطی تو دعایی کن که من ** از سیاهی دل ندارم آن دهن

  • For it may be that the lock of this heart will be opened and that a place will be (granted) to this ugly one at the banquet of the beauteous. 3495
  • که بود که قفل این دل وا شود ** زشت را در بزم خوبان جا شود

  • Through thee the deformed may become endowed with beauty, or an Iblís may again become one of the Cherubim;
  • مسخی از تو صاحب خوبی شود ** یا بلیسی باز کروبی شود

  • Or, by the august influence of Mary's hand, the withered bough may acquire the fragrance of musk and freshness and fruit.”
  • یا بفر دست مریم بوی مشک ** یابد و تری و میوه شاخ خشک

  • Thereupon the Israelite fell to worship and said, “O God who knowest the manifest and the hidden,
  • سبطی آن دم در سجود افتاد و گفت ** کای خدای عالم جهر و نهفت

  • To whom but Thee should Thy servant lift his hand? Both the prayer and the answer (to prayer) are from Thee.
  • جز تو پیش کی بر آرد بنده دست ** هم دعا و هم اجابت از توست

  • Thou at first givest the desire for prayer, and Thou at last givest likewise the recompense for prayers. 3500
  • هم ز اول تو دهی میل دعا ** تو دهی آخر دعاها را جزا

  • Thou art the First and the Last: we between are nothing, a nothing that does not come into (admit of) expression.”
  • اول و آخر توی ما در میان ** هیچ هیچی که نیاید در بیان

  • He was speaking in this wise, till he fell into ecstasy and his heart became senseless.
  • این چنین می‌گفت تا افتاد طشت ** از سر بام و دلش بیهوش گشت

  • (Whilst engaged) in prayer, he came back to his senses (and witnessed the effect of his prayer): Man shall have nothing but what he hath wrought.
  • باز آمد او به هوش اندر دعا ** لیس للانسان الا ما سعی

  • He was (still) praying when suddenly a loud cry and roar burst from the heart of the Egyptian,
  • در دعا بود او که ناگه نعره‌ای ** از دل قبطی بجست و غره‌ای

  • (Who exclaimed), “Come, make haste and submit (the profession of) the Faith (for my acceptance), that I may quickly cut the old girdle (of unbelief). 3505
  • که هلا بشتاب و ایمان عرضه کن ** تا ببرم زود زنار کهن

  • They have cast a fire into my heart, they have shown affection with (all) their soul for an Iblís (like me).
  • آتشی در جان من انداختند ** مر بلیسی را به جان بنواختند

  • Praise be to God! Thy friendship and (my) not being able to do without thee have succoured me at last.
  • دوستی تو و از تو ناشکفت ** حمدلله عاقبت دستم گرفت

  • My consortings with thee were (as) an elixir: may thy foot never disappear from the house of my heart!
  • کیمیایی بود صحبتهای تو ** کم مباد از خانه‌ی دل پای تو