Inasmuch as the ignoramus disdains his teacher, consequently he goes and opens a new shop.
زانک جاهل ننگ دارد ز اوستاد ** لاجرم رفت و دکانی نو گشاد
O (you who are vain and specious as a) picture, that shop, (set up) over the teacher, is stinking and full of scorpions and snakes.2365
آن دکان بالای استاد ای نگار ** گنده و پر کزدمست و پر ز مار
Quickly lay waste that shop and turn back to the greenery and the rose-tress and the watering-place;
زود ویران کن دکان و بازگرد ** سوی سبزه و گلبنان و آب‌خورد
Not like Canaan, who from pride and ignorance made of the “protecting” mountain a ship (ark) of safety.
نه چو کنعان کو ز کبر و ناشناخت ** از که عاصم سفینه‌ی فوز ساخت
His (the fakir’s) knowledge of archery became a veil (barrier) to him, while (all the time) he had that object of desire present in his bosom.
علم تیراندازیش آمد حجاب ** وان مراد او را بده حاضر به جیب
Oh, how often have knowledge and keen wits and understandings become as (deadly as) the ghoul or brigand to the wayfarer!
ای بسا علم و ذکاوات و فطن ** گشته ره‌رو را چو غول و راه‌زن
Most of those destined for Paradise are simpletons (simple-minded), so that they escape from the mischief of philosophy.2370
بیشتر اصحاب جنت ابلهند ** تا ز شر فیلسوفی می‌رهند
Strip yourself of (useless) learning and vanity, in order that (the Divine) mercy may descend on you at every moment.
خویش را عریان کن از فضل و فضول ** تا کند رحمت به تو هر دم نزول
Cleverness is the opposite of abasement and supplication: give up cleverness and sort with stupidity.
زیرکی ضد شکستست و نیاز ** زیرکی بگذار و با گولی‌بساز
Know that cleverness is a trap for (a means of) gaining victory and (indulging) ambition and a scarecrow (such as is used by fowlers): why should the pure devotee wish to be clever?
زیرکی دان دام برد و طمع و گاز ** تا چه خواهد زیرکی را پاک‌باز
The clever ones are content with an ingenious device; the simple ones have gone (away) from the artifice to rest in the Artificer,
زیرکان با صنعتی قانع شده ** ابلهان از صنع در صانع شده
Because at breakfast time a mother will have laid the little child’s hands and feet (in repose) on her bosom.2375
زانک طفل خرد را مادر نهار ** دست و پا باشد نهاده بر کنار
Story of the three travellers—a Moslem, a Christian, and a Jew— who obtained (a gift of) some food at a hostelry. The Christian and the Jew had already eaten their fill, so they said, “Let us eat this food to-morrow.” The Moslem was fasting, and he remained hungry because he was overpowered (by his companions).
حکایت آن سه مسافر مسلمان و ترسا و جهود و آن کی به منزل قوتی یافتند و ترسا و جهود سیر بودند گفتند این قوت را فردا خوریم مسلمان صایم بود گرسنه ماند از آنک مغلوب بود
Here listen to a story, O son, in order that you may not suffer affliction in (relying upon) talent.
یک حکایت بشنو اینجا ای پسر ** تا نگردی ممتحن اندر هنر
As it happened, a Jew and a true believer and a Christian travelled together on a journey.
آن جهود و مومن و ترسا مگر ** همرهی کردند با هم در سفر
A true believer travelled along with two miscreants, like reason (associated) with a carnal soul and Devil.
با دو گمره همره آمد مومنی ** چون خرد با نفس و با آهرمنی
In travel the man of Merv and the man of Rayy meet one another as companions on the road and at table.
مرغزی و رازی افتند از سفر ** همره و هم‌سفره پیش هم‌دگر
Crow and owl and falcon come (as captives) into the (same) cage: the holy and the irreligious become mates in prison.2380
در قفص افتند زاغ و جغد و باز ** جفت شد در حبس پاک و بی‌نماز
At night Easterners and Westerners and Transoxanians make their abode in the same caravanseray.
کرده منزل شب به یک کاروانسرا ** اهل شرق و اهل غرب و ما ورا
Small and great (folk) remain together for days in the caravanseray because of frost and snow.
مانده در کاروانسرا خرد و شگرف ** روزها با هم ز سرما و ز برف
As soon as the road is opened and the obstacle removed, they separate and every one goes in a (different) direction.
چون گشاده شد ره و بگشاد بند ** بسکلند و هر یکی جایی روند
When sovereign Reason breaks the cage, all the birds fly away, each one to a (different) quarter.
چون قفس را بشکند شاه خرد ** جمع مرغان هر یکی سویی پرد
Before this (deliverance) each one, full of longing and lament, spreads its wings towards its destination, in desire for its mate.2385
پر گشاید پیش ازین بر شوق و یاد ** در هوای جنس خود سوی معاد
At every moment it spreads its wings with tears and sighs, but it has no room or way to fly.
پر گشاید هر دمی با اشک و آه ** لیک پریدن ندارد روی و راه
(As soon as) way is made, each one flies like the wind towards that in remembrance of which it spread its wings.
راه شد هر یک پرد مانند باد ** سوی آن کز یاد آن پر می‌گشاد
Its way, when it gains the opportunity, is towards the region whither its tears and sighs were (directed).
آن طرف که بود اشک و آه او ** چونک فرصت یافت باشد راه او
Consider your own body: from what places were these corporeal parts (elements and faculties) collected in the body—
در تن خود بنگر این اجزای تن ** از کجاها گرد آمد در بدن
Watery and earthen and airy and fiery, celestial and terrestrial, (some) of Rúm and (some) of Kash.2390
آبی و خاکی و بادی و آتشی ** عرشی و فرشی و رومی و گشی
In this (bodily) caravanseray one and all, from fear of the snow, have closed their eyes to the hope of returning (to their final destination).
از امید عود هر یک بسته طرف ** اندرین کاروانسرا از بیم برف
The various snows are (symbolise) the congelation of every inanimate thing in the winter of farness from that Sun of justice.
برف گوناگون جمود هر جماد ** در شتای بعد آن خورشید داد
(But) when the heat of the angry Sun flames (forth), the mountain becomes now (like) sand and now (like) wool.
چون بتابد تف آن خورشید جشم ** کوه گردد گاه ریگ و گاه پشم
The gross inanimate things dissolve, like the dissolution of the body at the hour of the spirit's departure.
در گداز آید جمادات گران ** چون گداز تن به وقت نقل جان
When these three fellow-travellers arrived at a certain hostelry, a man of fortune brought them (some) halwá (sweetmeat) as a gift.2395
چون رسیدند این سه همره منزلی ** هدیه‌شان آورد حلوا مقبلی
A benefactor brought to the three strangers (some) halwá from the kitchen of Lo, I am near.
برد حلوا پیش آن هر سه غریب ** محسنی از مطبخ انی قریب
One who had expectation of (earning) the (Divine) reward brought (to them) warm bread and a dish of halwá made with honey.
نان گرم و صحن حلوای عسل ** برد آنک در ثوابش بود امل
Intelligence and culture are characteristic of townsmen; hospitality and entertainment (of guests) are characteristic of tent-dwellers.
The Merciful (God) has implanted hospitality to strangers and entertainment (of guests) in the villagers (countryfolk).
الضیافة للغریب والقری ** اودع الرحمن فی اهل القری
Every day in the villages (countryside) there is a new guest who has none to help him except God.2400
کل یوم فی القری ضیف حدیث ** ما له غیر الاله من مغیث
Every night in the villages (countryside) are new-comers who have no refuge there save God.
کل لیل فی القری وفد جدید ** ما لهم ثم سوی الله محید
The two aliens (the Jew and the Christian) were surfeited with food and suffering from indigestion; the true believer, as it happened, was fasting (all) day.
تخمه بودند آن دو بیگانه ز خور ** بود صایم روز آن مومن مگر
At the (time of) the evening prayer, when the halwá arrived, the true believer was reduced to extreme hunger.
چون نماز شام آن حلوا رسید ** بود مومن مانده در جوع شدید
The two (others) said, “We have eaten our fill: let us put it away to-night and eat it to-morrow.
آن دو کس گفتند ما از خور پریم ** امشبش بنهیم و فردایش خوریم
To-night let us practise self-denial and refrain from food; let us hide (reserve) the dainty for to-morrow.”2405
صبر گیریم امشب از خور تن زنیم ** بهر فردا لوت را پنهان کنیم
The true believer said, “Let this (sweetmeat) be eaten to-night; let us put away self-denial till to-morrow.”
گفت مومن امشب این خورده شود ** صبر را بنهیم تا فردا بود
Then they said to him, “Your purpose in this wisdom-mongering is that you may eat it (all) by yourself.”
پس بدو گفتند زین حکمت‌گری ** قصد تو آن است تا تنها خوری
“O my friends,” said he, “are not we three persons? Since disagreement has occurred, let us share.
گفت ای یاران نه که ما سه تنیم ** چون خلاف افتاد تا قسمت کنیم
Let him who wishes take his own share to his heart (enjoy it); let him who wishes put his share in hiding.”
هرکه خواهد قسم خود بر جان زند ** هرکه خواهد قسم خود پنهان کند
The two (others) said to him, “Abandon (the thought of) sharing: give ear to (the words) ‘The sharer is in Hell-fire’ from the Traditions (of the Prophet).”2410
آن دو گفتندش ز قسمت در گذر ** گوش کن قسام فی‌النار از خبر
He replied, “The sharer (referred to) is he that has shared himself between sensuality and God.”
گفت قسام آن بود کو خویش را ** کرد قسمت بر هوا و بر خدا
Thou art God's property and His share entirely: (if) thou givest the share (of God) to another, thou art a dualist.
ملک حق و جمله قسم اوستی ** قسم دیگر را دهی دوگوستی
This lion would have prevailed over the curs, if it had not been the turn of those evil-natured ones (to prevail).
این اسد غالب شدی هم بر سگان ** گر نبودی نوبت آن بدرگان