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6
1927-1976

  • (Wondering) how a priceless treasure-scroll of this sort had fallen and been left among the (stationer's) papers.
  • که بدین سان گنج‌نامه‌ی بی‌بها  ** چون فتاده ماند اندر مشقها 

  • (Then) again the thought darted into his mind, that God is the guardian for everything,
  • باز اندر خاطرش این فکر جست  ** کز پی هر چیز یزدان حافظست 

  • (And) how should the Guardian, in (His) circumspection, let any one recklessly carry off anything?
  • کی گذارد حافظ اندر اکتناف  ** که کسی چیزی رباید از گزاف 

  • Though the desert be filled with gold and (silver) money, not a single mite can be taken away without God's approval; 1930
  • گر بیابان پر شود زر و نقود  ** بی رضای حق جوی نتوان ربود 

  • And though you read a hundred volumes without a pause, you will not remember a single point (of argument) without the Divine decree;
  • ور بخوانی صد صحف بی سکته‌ای  ** بی قدر یادت نماند نکته‌ای 

  • But if you serve God and do not read a single book, you will learn rare sciences from your (own) bosom.
  • ور کنی خدمت نخوانی یک کتاب  ** علمهای نادره یابی ز جیب 

  • The hand of Moses was spreading from his bosom a radiance that surpassed the moon in the sky,
  • شد ز جیب آن کف موسی ضو فشان  ** کان فزون آمد ز ماه آسمان 

  • Saying (implicitly), “That which thou wert seeking from the terrible celestial sphere hath uprisen, O Moses, from thy own bosom,
  • کانک می‌جستی ز چرخ با نهیب  ** سر بر آوردستت ای موسی ز جیب 

  • In order that thou mayst know that the lofty heavens are the reflexion of the perceptive (rational) faculties of Man.” 1935
  • تا بدانی که آسمانهای سمی  ** هست عکس مدرکات آدمی 

  • Is it not (the case) that the hand of the Glorious God created Reason first (of all), before (the creation of) the two worlds?
  • نی که اول دست برد آن مجید  ** از دو عالم پیشتر عقل آفرید 

  • This discourse is clear (to some) and exceedingly recondite (to others), for the fly is not intimate with the ‘Anqá.
  • این سخن پیدا و پنهانست بس  ** که نباشد محرم عنقا مگس 

  • O son, return once more to the tale: bring the tale of the treasure and the fakir  to an end.
  • باز سوی قصه باز آ ای پسر  ** قصه‌ی گنج و فقیر آور به سر 

  • Conclusion of the Story of the fakir and (a description of) the signs indicating the position of the treasure.
  • تمامی قصه‌ی آن فقیر و نشان جای آن گنج 

  • This is what was written in the scroll—“Know that outside of the town a treasure is buried.
  • اندر آن رقعه نبشته بود این  ** که برون شهر گنجی دان دفین 

  • (Go to) such-and-such a domed building in which there is a martyr's shrine, with its back to the town and its gate towards the desert. 1940
  • آن فلان قبه که در وی مشهدست  ** پشت او در شهر و در در فدفدست 

  • Turn your back to it and face the qibla (Mecca) and then let loose an arrow from your bow.
  • پشت با وی کن تو رو در قبله آر  ** وانگهان از قوس تیری بر گذار 

  • When you have shot the arrow from your bow, O fortunate one, dig up the place where your arrow fell.”
  • چون فکندی تیر از قوس ای سعاد  ** بر کن آن موضع که تیرت اوفتاد 

  • Thereupon the youth fetched a strongbow and let fly an arrow into the expanse of (aerial) space,
  • پس کمان سخت آورد آن فتی  ** تیر پرانید در صحن فضا 

  • And quickly and with great joy brought a pick-axe and mattock and dug up the spot where his arrow had fallen;
  • زو تبر آورد و بیل او شاد شاد  ** کند آن موضع که تیرش اوفتاد 

  • (But) both he and the mattock and pick-axe were worn out (in vain efforts), and he found not even a trace of the hidden treasure. 1945
  • کند شد هم او و هم بیل و تبر  ** خود ندید از گنج پنهانی اثر 

  • Every day in like fashion he was shooting arrows, but never getting to know the situation of the treasure.
  • هم‌چنین هر روز تیر انداختی  ** لیک جای گنج را نشناختی 

  • Since he made this his continual practice, a whispered rumour arose in the city and (among) the people.
  • چونک این را پیشه کرد او بر دوام  ** فجفجی در شهر افتاد و عوام 

  • How the news of this treasure became known and reached the ears of the king.
  • فاش شدن خبر این گنج و رسیدن به گوش پادشاه 

  • Then the party (of informers) who lay in ambush gave information of this to the king,
  • پس خبر کردند سلطان را ازین  ** آن گروهی که بدند اندر کمین 

  • And submitted the matter (to him) secretly, saying that such-and-such an one had found a treasure-scroll.
  • عرضه کردند آن سخن را زیردست  ** که فلانی گنج‌نامه یافتست 

  • When this person (the fakir) heard that it had come to (the knowledge of) the king, he saw no remedy but resignation and acquiescence; 1950
  • چون شنید این شخص کین با شه رسید  ** جز که تسلیم و رضا چاره ندید 

  • (So), ere he should suffer (torture on) the rack by order of the Emperor, that person laid the note (of the treasure) before him,
  • پیش از آنک اشکنجه بیند زان قباد  ** رقعه را آن شخص پیش او نهاد 

  • Saying, “(Ever) since I found this scroll, I have seen no treasure but (only) infinite trouble.
  • گفت تا این رقعه را یابیده‌ام  ** گنج نه و رنج بی‌حد دیده‌ام 

  • Not even a single mite of treasure has been discovered, but I have writhed very much, like a snake.
  • خود نشد یک حبه از گنج آشکار  ** لیک پیچیدم بسی من هم‌چو مار 

  • During a (whole) month I have been in bitter distress like this, for loss or gain (accruing) from this (treasure-scroll) is forbidden to me.
  • مدت ماهی چنینم تلخ‌کام  ** که زیان و سود این بر من حرام 

  • Maybe thy fortune will disclose (to thee) this mine (of riches), O king (who art) victorious in war and the conqueror of fortresses.” 1955
  • بوک بختت بر کند زین کان غطا  ** ای شه پیروزجنگ و دزگشا 

  • For six long months and more the king shot arrows and dug pits (where the arrows fell).
  • مدت شش ماه و افزون پادشاه  ** تیر می‌انداخت و برمی‌کند چاه 

  • Wherever an energetic drawer of the strongbow was (to be found), he (the king) gave (him) arrows to shoot and searched for the treasure in every direction.
  • هرکجا سخته کمانی بود چست  ** تیر داد انداخت و هر سو گنج جست 

  • (The result was) nothing but vexation and grief and futilities: as (in the case of) the ‘Anqá, the name (of the treasure) was known to all, but the essence (reality) was non-existent.
  • غیر تشویش و غم و طامات نی  ** هم‌چو عنقا نام فاش و ذات نی 

  • How the king despaired of finding the treasure and became weary of searching for it.
  • نومید شدن آن پادشاه از یافتن آن گنج و ملول شدن او از طلب آن 

  • When he met with obstacles (to success) in (all) the breadth and length (of his enterprise), the king became sick at heart and weary.
  • چونک تعویق آمد اندر عرض و طول  ** شاه شد زان گنج دل سیر و ملول 

  • (After) the king (had) dug pits in the deserts, yard by yard, he threw the scroll wrathfully before him (the fakir). 1960
  • دشتها را گز گز آن شه چاه کند  ** رقعه را از خشم پیش او فکند 

  • “Take this scroll,” said he, “which has no (good) effects; you are the fittest (owner) for it, since you have no work.
  • گفت گیر این رقعه کش آثار نیست  ** تو بدین اولیتری کت کار نیست 

  • It is no use for one who has work (to do) that he should burn the rose and go about (busy himself with) the thorn.
  • نیست این کار کسی کش هست کار  ** که بسوزد گل بگردد گرد خار 

  • ’Tis singular (how) the victims of this melancholy madness expect grass to grow from iron.
  • نادر افتد اهل این ماخولیا  ** منتظر که روید از آهن گیا 

  • This specialty needs a man of stout heart like you: do you, who have a stout heart, search for this (treasure).
  • سخت جانی باید این فن را چو تو  ** تو که داری جان سخت این را بجو 

  • If you cannot find it, you will never weary (of seeking); and if you find it, I grant you the right of possession.” 1965
  • گر نیابی نبودت هرگز ملال  ** ور بیابی آن به تو کردم حلال 

  • How should Reason wend the way of despair? ’Tis Love that runs on its head in that direction.
  • عقل راه ناامیدی کی رود  ** عشق باشد کان طرف بر سر دود 

  • Love is reckless, not Reason: Reason seeks that from which it may get some profit.
  • لاابالی عشق باشد نی خرد  ** عقل آن جوید کز آن سودی برد 

  • (The lover is) fierce in onset and body-consuming and unabashed: in tribulation, like the nether millstone;
  • ترک‌تاز و تن‌گداز و بی‌حیا  ** در بلا چون سنگ زیر آسیا 

  • A hard-faced one that has no back: he has killed in himself the seeking of self-interest.
  • سخت‌رویی که ندارد هیچ پشت  ** بهره‌جویی را درون خویش کشت 

  • He gambles (everything) clean away, he seeks no reward, even as he receives (everything) clean (as a free gift) from Him (God). 1970
  • پاک می‌بازد نباشد مزدجو  ** آنچنان که پاک می‌گیرد ز هو 

  • God gives him his existence without any cause: the devoted (lover) yields it up again without cause;
  • می‌دهد حق هستیش بی‌علتی  ** می‌سپارد باز بی‌علت فتی 

  • For devotion consists in giving without cause: gambling (one's self) clean away (pure self-sacrifice) is outside of (transcends) every religion.
  • که فتوت دادن بی علتست  ** پاک‌بازی خارج هر ملتست 

  • Forasmuch as religion seeks (Divine) grace or salvation, those who gamble (everything) clean away are (God's) chosen favourites.
  • زانک ملت فضل جوید یا خلاص  ** پاک بازانند قربانان خاص 

  • Neither do they put God to any test, nor do they knock at the door of any profit or loss.
  • نی خدا را امتحانی می‌کنند  ** نی در سود و زیانی می‌زنند 

  • How the king gave back the treasure-scroll to the fakir, saying, “Take it: we are quit of it.”
  • باز دادن شاه گنج‌نامه را به آن فقیر کی بگیر ما از سر این برخاستیم 

  • When the king handed over to that grief-stricken man the treasure-scroll (which was) fraught with commotion, 1975
  • چونک رقعه‌ی گنج پر آشوب را  ** شه مسلم داشت آن مکروب را 

  • He (the fakir) became secure from rivals and annoyance, (so) he went and wrapped himself in his melancholy madness.
  • گشت آمن او ز خصمان و ز نیش  ** رفت و می‌پیچید در سودای خویش