(’Tis) like a great mart (situated) between towns: thither come goods from all directions:
چون یپنلو در میان شهرها ** از نواحی آید آنجا بهرها
Damaged, spurious, and swindling commodities (and also) lucrative commodities highly esteemed, like pearls.
کالهی معیوب قلب کیسهبر ** کالهی پر سود مستشرف چو در
The shrewdest traders in this mart (carefully) inspect the genuine and spurious wares.4285
زین یپنلو هر که بازرگانترست ** بر سره و بر قلبها دیدهورست
To him (such an one) the mart is a place of gain, while to others in their blindness it is a place of loss.
شد یپنلو مر ورا دار الرباح ** وآن گر را از عمی دار الجناح
Every particle of the world, one by one, is a fetter for the fool and a means of deliverance for the wise.
هر یکی ز اجزای عالم یک به یک ** بر غبی بندست و بر استاد فک
It is (sweet as) candy for one and (bitter) as poison for another: it is (beautiful as) mercy for one and (terrible) as wrath for another.
بر یکی قندست و بر دیگر چو زهر ** بر یکی لطفست و بر دیگر چو قهر
Every inanimate thing tells a tale to the Prophet: the Ka‘ba testifies to the pilgrim and is eloquent (on his behalf).
هر جمادی با نبی افسانهگو ** کعبه با حاجی گواه و نطقخو
The mosque, too, bears witness to him who performs the ritual prayer, saying, “He came a long way to (visit) me.”4290
بر مصلی مسجد آمد هم گواه ** کو همیآمد به من از دور راه
The fire is (like) flowers and sweet basils and roses to (one like) Khalíl (Abraham); to those like Nimrod, on the contrary, it is death and anguish.
با خلیل آتش گل و ریحان و ورد ** باز بر نمرودیان مرگست و درد
We have said this many a time, O Hasan: I will never be weary of setting it forth.
بارها گفتیم این را ای حسن ** مینگردم از بیانش سیر من
Many a time have you eaten bread to prevent (yourself from) getting thin: ’tis the same bread: why are not you surfeited?
بارها خوردی تو نان دفع ذبول ** این همان نانست چون نبوی ملول
(Because), in normal health, a new hunger comes to you, by which indigestion and satiety are consumed.
در تو جوعی میرسد تو ز اعتلال ** که همیسوزد ازو تخمه و ملال
When one actually feels the pangs of hunger, a (sense of) refreshment is associated with every part (of the body).4295
هرکه را درد مجاعت نقد شد ** نو شدن با جزو جزوش عقد شد
The pleasure (of eating) is (derived) from hunger, not from new dessert (viands): hunger makes barley-bread more delicious than sugar.
لذت از جوعست نه از نقل نو ** با مجاعت از شکر به نان جو
That weariness, then, is caused by lack of hunger (ardour) and complete (spiritual) indigestion, not by repetition of the discourse.
پس ز بیجوعیست وز تخمهی تمام ** آن ملالت نه ز تکرار کلام
How is it that you are not weary of your shop and of haggling and disputing in order to cheat people?
چون ز دکان و مکاس و قیل و قال ** در فریب مردمت ناید ملال
How is it that you have not been surfeited by speaking ill of men in their absence and backbiting them for sixty years?
چون ز غیبت و اکل لحم مردمان ** شصت سالت سیریی نامد از آن
Time after time, without wearying, you have gaily spoken false words of flattery in pursuit of a vile woman; [Time after time, without wearying, you have gaily spoken false words of flattery in pursuit of a ruptured (deflowered) vulva;]4300
عشوهها در صید شلهی کفته تو ** بی ملولی بارها خوش گفته تو
And the last time you utter them with fire and energy, a hundred times more ardently than the first time.
بار آخر گوییش سوزان و چست ** گرمتر صد بار از بار نخست
Passion makes the old medicine new; passion lops every bough of weariness.
درد داروی کهن را نو کند ** درد هر شاخ ملولی خو کند
Passion is the elixir that makes (things) new: how (can there be) weariness where passion has arisen?
کیمیای نو کننده دردهاست ** کو ملولی آن طرف که درد خاست
Oh, do not sigh heavily from weariness: seek passion, seek passion, passion, passion!
هین مزن تو از ملولی آه سرد ** درد جو و درد جو و درد درد
Vain remedies (only) beguile (true) passion: they are (like) brigands and those who extort money in the form of tolls.4305
خادع دردند درمانهای ژاژ ** رهزنند و زرستانان رسم باژ
A briny water is no remedy for thirst: (even) if it seem cold and delicious at the moment of drinking,
آب شوری نیست در مان عطش ** وقت خوردن گر نماید سرد و خوش
Yet it beguiles (you) and prevents (you) from seeking the sweet water by which a hundred plants are made to grow.
لیک خادع گشته و مانع شد ز جست ** ز آب شیرینی کزو صد سبزه رست
Likewise every piece of spurious gold prevents (you) from recognising the good (genuine) gold wherever it is (to be found).
همچنین هر زر قلبی مانعست ** از شناس زر خوش هرجا که هست
It (the spurious gold) cuts off your feet and (clips) your wings by imposture, saying, “I am what you seek: take me, O seeker.”
پا و پرت را به تزویری برید ** که مراد تو منم گیر ای مرید
It says, “I will remove thy passion,” (but) in truth it is (worthless as) dregs: it is (really) checkmate (defeat) though it is victory in appearance.4310
گفت دردت چینم او خود درد بود ** مات بود ار چه به ظاهر برد بود
Go, always be fleeing from the false remedy, in order that thy passion may be successful and rich in perfume.
رو ز درمان دروغین میگریز ** تا شود دردت مصیب و مشکبیز
He (the night-patrol) said, “You are not a thief and you are not a reprobate: you are a good man, but you are foolish and silly.
گفت نه دزدی تو و نه فاسقی ** مرد نیکی لیک گول و احمقی
You make such a long journey, (relying) on a phantasy and (mere) dream: your intelligence has not the least spark of brightness.
بر خیال و خواب چندین ره کنی ** نیست عقلت را تسوی روشنی
I have dreamed many times, continuously, that there is a concealed treasure at Baghdád,
بارها من خواب دیدم مستمر ** که به بغدادست گنجی مستتر
Buried in such-and-such a quarter and such-and-such a street” —the name, in fact, was that of the street where this sorrowful man lived.4315
در فلان سوی و فلان کویی دفین ** بود آن خود نام کوی این حزین
“It is in so-and-so's house: go and seek it!”—the enemy (the night-patrol) named the house and mentioned his (the treasure-seeker's) name.
هست در خانهی فلانی رو بجو ** نام خانه و نام او گفت آن عدو
“I myself have often dreamed that there is a treasure in the dwelling-place at Baghdád.
دیدهام خود بارها این خواب من ** که به بغدادست گنجی در وطن
I never left my home on account of this phantasy, (but) you in consequence of a single dream come (hither) without thinking of the fatigue.
هیچ من از جا نرفتم زین خیال ** تو به یک خوابی بیایی بیملال
The dreams of a fool are suitable to his intelligence: like it, they are worthless and good-for-nothing.
خواب احمق لایق عقل ویست ** همچو او بیقیمتست و لاشیست
Know that a woman's dreams are inferior to those of a man because of her deficiency of intelligence and weakness of soul.4320
خواب زن کمتر ز خواب مرد دان ** از پی نقصان عقل و ضعف جان
The dreams of one deficient in intelligence and foolish are of little value: what, then, must be the dreams produced by (entire) lack of intelligence? (Mere) wind!”
خواب ناقصعقل و گول آید کساد ** پس ز بیعقلی چه باشد خواب باد
He (the treasure-seeker) said to himself, “The treasure is in my house: then why am I poverty-stricken and lamenting there?
گفت با خود گنج در خانهی منست ** پس مرا آنجا چه فقر و شیونست
(While living) over the treasure, I have (almost) died of beggary because I am heedless and blind.”
بر سر گنج از گدایی مردهام ** زانک اندر غفلت و در پردهام
At this good news he was intoxicated (with joy): his sorrow vanished, and without (opening his) lips he chanted a hundred thousand praises to God.
زین بشارت مست شد دردش نماند ** صد هزار الحمد بی لب او بخواند
He said, “My food (fortune) depended on (my suffering) these blows: the Water of life was in my shop (all the time).4325
گفت بد موقوف این لت لوت من ** آب حیوان بود در حانوت من
Begone, for I have met with a great piece of fortune, to confound the idea that I was destitute.
رو که بر لوت شگرفی بر زدم ** کوری آن وهم که مفلس بدم
Deem me foolish or contemptible as you please: it (the treasure) is mine, say what you like.
خواه احمقدان مرا خواهی فرو ** آن من شد هرچه میخواهی بگو
Beyond doubt I have seen my wish (fulfilled): call me anything you please, O foul-mouthed one!
من مراد خویش دیدم بیگمان ** هرچه خواهی گو مرا ای بددهان
Call me sorrowful, O respected sir: in your view I am sorrowful, but in my view I am happy.
تو مرا پر درد گو ای محتشم ** پیش تو پر درد و پیش خود خوشم
Alas, if the case had been reversed (and if I had been like) a rose-garden in your view and miserable in my own!”4330
وای اگر بر عکس بودی این مطار ** پیش تو گلزار و پیش خویش راز
Parable.
مثل
One day a base fellow said to a dervish, “Thou art unknown to any one here.”
گفت با درویش روزی یک خسی ** که ترا اینجا نمیداند کسی
He replied, “If the vulgar do not know me, I know very well who I am.
گفت او گر مینداند عامیم ** خویش را من نیک میدانم کیم