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5
2777-2826

  • With face turned to face in lamentation, both the Amír and the Dervish had fallen to weeping.
  • رو برو آورده هر دو در نفیر  ** گشته گریان هم امیر و هم فقیر 

  • After they had wept much for a while, the Amír said to him, “Arise, O worthy man,
  • ساعتی بسیار چون بگریستند  ** گفت میر او را که خیز ای ارجمند 

  • And choose from the Treasury whatever thou wilt, albeit thou deservest a hundred such (treasuries).
  • هر چه خواهی از خزانه برگزین  ** گرچه استحقاق داری صد چنین 

  • The (treasure-) house is thine: choose anything thou desirest, (though) in truth the two worlds are little (in thy estimation).” 2780
  • خانه آن تست هر چت میل هست  ** بر گزین خود هر دو عالم اندکست 

  • He replied, “I have not been given permission (by God) to pick out anything with my own hand.
  • گفت دستوری ندادندم چنین  ** که کنم من این دخیلانه دخول 

  • I cannot of my own accord commit such an intemperance as to intrude in this way like an interloper."
  • من ز خود نتوانم این کردن فضول ** که کنم من این دخیلانه دخول

  • He made this excuse and took his leave: what prevented (him from complying) was (the fact) that the (Amír's) munificence was not sincere.
  • این بهانه کرد و مهره در ربود  ** مانع آن بدکان عطا صادق نبود 

  • Was it not (the case) that it (the munificence) was sincere and unmixed with rancour and wrath? (Yes; but) every (kind of) sincerity did not come into the Shaykh's consideration.
  • نه که صادق بود و پاک از غل و خشم  ** شیخ را هر صدق می‌نامد به چشم 

  • He said, “God hath so commanded me, saying, ‘Go as a beggar and ask for a piece of bread.’” 2785
  • گفت فرمانم چنین دادست اله  ** که گدایانه برو نانی بخواه 

  • How the (following) intimation came to the Shaykh from the Unseen: “During these two years thou hast taken and given by Our command; henceforth give but do not take; always put thy hand under the mat which on thy behalf We have made to be like the wallet of Abú Hurayra, and thou wilt find (there) whatever thou mayst desire.” (The object of such miracles is) that the people of the world may gain certainty that beyond this (world) is a world where, if you take a handful of earth, it will turn to gold; if a dead man enter it he will become living; if the most ill-starred enter it he will become the most fortunate; if infidelity enter therein, it will become faith; if poison enter therein, it will become an antidote (to poison). It (that world) is neither inside of this world nor outside; neither beneath it nor above it; neither joined with it nor separate from it: it is devoid of quality and relation. At every moment thousands of signs and types are displayed by it (in this world). As manual skill to the form of the hand, or glances of the eye to the form of the eye, or eloquence of the tongue to the form of the tongue, (such is the relation of that world to this): it is neither inside of it nor outside, neither joined with it nor separate. And indication is sufficient for a person of intelligence.
  • اشارت آمدن از غیب به شیخ کی این دو سال به فرمان ما بستدی و بدادی بعد ازین بده و مستان دست در زیر حصیر می‌کن کی آن را چون انبان بوهریره کردیم در حق تو هر چه خواهی بیابی تا یقین شود عالمیان را کی ورای این عالمیست کی خاک به کف گیری زر شود مرده درو آید زنده شود نحس اکبر در وی آید سعد اکبر شود کفر درو آید ایمان گردد زهر درو آید تریاق شود نه داخل این عالمست و نه خارج این عالم نه تحت و نه فوق نه متصل نه منفصل بی‌چون و بی چگونه هر دم ازو هزاران اثر و نمونه ظاهر می‌شود چنانک صنعت دست با صورت دست و غمزه‌ی چشم با صورت چشم و فصاحت زبان با صورت زبان نه داخلست و نه خارج او نه متصل و نه منفصل والعاقل تکفیه الاشارة 

  • For two years that man of (high spiritual) accomplishment carried on this business (of begging); after that (time) the command came to him from the Creator—
  • تا دو سال این کار کرد آن مرد کار  ** بعد از آن امر آمدش از کردگار 

  • “Henceforth continue to give, but do not beg from any one: We from the Unseen World have bestowed on thee this power.
  • بعد ازین می‌ده ولی از کس مخواه  ** ما بدادیمت ز غیب این دستگاه 

  • Whoever begs of thee (any amount), from one (piece of money) to a thousand, put thy hand beneath a (certain) mat and produce (what he wants).
  • هر که خواهد از تو از یک تا هزار  ** دست در زیر حصیری کن بر آر 

  • Hark, give (it) from the incalculable treasure of (Divine) mercy: in thy hand earth will become gold: give (it)!
  • هین ز گنج رحمت بی‌مر بده  ** در کف تو خاک گردد زر بده 

  • Give whatsoever they ask of thee: have no anxiety as to that: know that the bounty of God is more than (every) more. 2790
  • هر چه خواهندت بده مندیش از آن  ** داد یزدان را تو بیش از بیش دان 

  • In Our bounty there is no retrenchment or reduction; no sorrow or regret for (having shown) this generosity.
  • در عطای ما نه تحشیر و نه کم ** نه پشیمانی نه حسرت زین کرم

  • Put thy hand beneath the mat, O trusted man, in order to blindfold (deceive) the evil eye.
  • دست زیر بوریا کن ای سند  ** از برای روی‌پوش چشم بد 

  • Fill thy fist, therefore, from beneath the mat and give (the money) into the hand of the beggar whose back is broken (by poverty).
  • پس ز زیر بوریا پر کن تو مشت  ** ده به دست سایل بشکسته پشت 

  • Henceforth give from the wage that is not grudged: give the hidden pearl to every one who desires (it).
  • بعد ازین از اجر نامومنون بده  ** هر که خواهد گوهر مکنون بده 

  • Go, be thou (what is signified by) the Hand of God is above their hands: do thou, like the Hand of God, scatter the daily bread recklessly. 2795
  • رو ید الله فوق ایدیهم تو باش  ** هم‌چو دست حق گزافی رزق پاش 

  • Release those in debt from their responsibility: like rain, make the carpet of the world green.”
  • وام داران را ز عهده وا رهان  ** هم‌چو باران سبز کن فرش جهان 

  • During another year this was his work, that he was always giving gold from the purse of the Lord of the Judgement.
  • بود یک سال دگر کارش همین  ** که بدادی زر ز کیسه‌ی رب دین 

  • The black earth turned into gold in his hand: beside him Hátim of (the tribe) Tayyi’ was a beggar.
  • زر شدی خاک سیه اندر کفش  ** حاتم طایی گدایی در صفش 

  • How the Shaykh knew the unspoken thoughts of those who begged of him and the sums owed by the debtors without their telling him, which is a sign of (his being endowed with Divine attributes, in accordance with the command), “Go forth with My attributes unto My creatures.”
  • دانستن شیخ ضمیر سایل را بی گفتن و دانستن قدر وام وام‌داران بی گفتن کی نشان آن باشد کی اخرج به صفاتی الی خلقی 

  • If a dervish said nothing about his need, he (the Shaykh) would give (what he required) and would know his secret thought;
  • حاجت خود گر نگفتی آن فقیر  ** او بدادی و بدانستی ضمیر 

  • He would give that bent-backed one the amount that he had in mind, neither more nor less. 2800
  • آنچ در دل داشتی آن پشت‌خم  ** قدر آن دادی بدو نه بیش و کم 

  • Then they would ask, “How didst thou know, uncle, that he was thinking of this amount?”
  • پس بگفتندی چه دانستی که او  ** این قدر اندیشه دارد ای عمو 

  • He would reply: “My heart's house is empty: it is void of beggary, like Paradise.
  • او بگفتی خانه‌ی دل خلوتست  ** خالی از کدیه مثال جنتست 

  • There is no work (being done) in it except love of God: there is no inhabitant except the idea of union with Him.
  • اندرو جز عشق یزدان کار نیست  ** جز خیال وصل او دیار نیست 

  • I have swept the house clean of good and evil: my house is filled with love of the One.
  • خانه را من روفتم از نیک و بد  ** خانه‌ام پرست از عشق احد 

  • When I see in it anything other than God, (I know that) it (the thing seen) is not mine but is reflected from the beggar (who is with me at the moment).” 2805
  • هرچه بینم اندرو غیر خدا  ** آن من نبود بود عکس گدا 

  • If a date-palm or a raceme of dates has appeared in a piece of water, it is only the reflexion from the tree outside.
  • گر در آبی نخل یا عرجون نمود  ** جز ز عکس نخله‌ی بیرون نبود 

  • If you see a form (of something) at the bottom of the water, that image is reflected from outside, O youth;
  • در تگ آب ار ببینی صورتی  ** عکس بیرون باشد آن نقش ای فتی 

  • But it is necessary to cleanse the canal, (which is) the body, until the water is cleared of scum,
  • لیک تا آب از قذی خالی شدن  ** تنقیه شرطست در جوی بدن 

  • In order that no obscurity and rubbish may remain therein and that it may become trustworthy and that the reflexion of the (inward) aspect (of everything) may appear (in it).
  • تا نماند تیرگی و خس درو  ** تا امین گردد نماید عکس رو 

  • Where in your body is aught but muddy water, O you who are (spiritually) destitute? Make the water pure (and free) from mud, O enemy of the heart. 2810
  • جز گلابه در تنت کو ای مقل  ** آب صافی کن ز گل ای خصم دل 

  • By (indulgence in) sleeping and eating and drinking you are ever intent on pouring into this canal more (and more) earth.
  • تو بر آنی هر دمی کز خواب و خور  ** خاک ریزی اندرین جو بیشتر 

  • The means of knowing people's hidden thoughts.
  • سبب دانستن ضمیرهای خلق 

  • (Only) when the heart of that water is void of these (defilements), does the reflexion of the (inward) aspects (of all things) dart into the water.
  • چون دل آن آب زینها خالیست  ** عکس روها از برون در آب جست 

  • Therefore, unless your interior has been purified, (and while) the (heart's) house is full of demons and monsters and wild beasts,
  • پس ترا باطن مصفا ناشده  ** خانه پر از دیو و نسناس و دده 

  • O ass who have obstinately remained in asininity, how will you get scent of (apprehend) the (life-giving) breaths which resemble those of the Messiah?
  • ای خری ز استیزه ماند در خری  ** کی ز ارواح مسیحی بو بری 

  • If a phantasy appear (in your heart), how will you know from what hiding-place it springs forth? 2815
  • کی شناسی گر خیالی سر کند  ** کز کدامین مکمنی سر بر کند 

  • Ere (all) phantasies are swept from the inward part, the body will become (insubstantial) as a phantasy in (consequence of) renunciation.
  • چون خیالی می‌شود در زهد تن  ** تا خیالات از درونه روفتن 

  • How the cunning of the fox prevailed over the attempt of the ass to preserve himself from falling into temptation.
  • غالب شدن مکر روبه بر استعصام خر 

  • The ass strove long and argued (stoutly) against him, but ravenous hunger never quitted the ass.
  • خر بسی کوشید و او را دفع گفت  ** لیک جوع الکلب با خر بود جفت 

  • Greed prevailed, and his self-restraint was (too) weak: many are the gullets that are cut by love of the loaf.
  • غالب آمد حرص و صبرش بد ضعیف  ** بس گلوها که برد عشق رغیف 

  • From the Messenger (Prophet) to whom the realities revealed themselves has come down (the saying), “A (great) penury is near being infidelity.”
  • زان رسولی کش حقایق داد دست  ** کاد فقر ان یکن کفر آمدست 

  • The ass had been made prisoner by hunger: he said (to himself), “If it is a plot, (what then?). Suppose I am dead once and for all, 2820
  • گشته بود آن خر مجاعت را اسیر  ** گفت اگر مکرست یک ره مرده گیر 

  • At any rate I shall be delivered from this torment of hunger: if this is life, I am better dead.”
  • زین عذاب جوع باری وا رهم  ** گر حیات اینست من مرده بهم 

  • If at first the ass repented and swore (to keep his vow), in the end, because of his asininity, he made a (great) lapse.
  • گر خر اول توبه و سوگند خورد  ** عاقبت هم از خری خبطی بکرد 

  • Greed makes one blind and foolish and ignorant: to fools it makes death (seem) easy;
  • حرص کور و احمق و نادان کند  ** مرگ را بر احمقان آسان کند 

  • (But) death is not (really) easy to the souls of asses who do not possess the splendour of the everlasting soul.
  • نیست آسان مرگ بر جان خران  ** که ندارند آب جان جاودان 

  • Since he (the ass) does not possess the everlasting soul, he is damned: his boldness in (facing) death is the result of folly. 2825
  • چون ندارد جان جاوید او شقیست  ** جرات او بر اجل از احمقیست 

  • Endeavour that your soul may become immortal, so that on the day of death you will have a (goodly) store.
  • جهد کن تا جان مخلد گردد  ** تا به روز مرگ برگی باشدت