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
Alas, if the pain and sore (the spiritual malady) had been reversed (bestowed contrariwise) and he (the vulgar man) had seen me (as I really am), while I was blind to myself!”
وای اگر بر عکس بودی درد و ریش ** او بدی بینای من من کور خویش
(The treasure-seeker said), “Suppose I am a fool, I am a lucky fool: luck is better than perversity and a hard (impudent) face.
احمقم گیر احمقم من نیک‌بخت ** بخت بهتر از لجاج و روی سخت
These words (of yours) express (only) your (false) opinion; for my luck at the same time endows me with all that belongs to (perfect) intelligence.”4335
این سخن بر وفق ظنت می‌جهد ** ورنه بختم داد عقلم هم دهد
How that person returned (to Baghdád) rejoicing and successful and giving thanks to God and prostrating himself (in prayer) and amazed at the wondrous indications vouchsafed (to him) by God and the coming to light of the interpretations thereof in a way that no mind and understanding can conceive.
بازگشتن آن شخص شادمان و مراد یافته و خدای را شکر گویان و سجده کنان و حیران در غرایب اشارات حق و ظهور تاویلات آن در وجهی کی هیچ عقلی و فهمی بدانجا نرسد
He returned from Cairo to Baghdád, prostrating himself and bowing (in prayer) and giving praise and thanks (to God).
باز گشت از مصر تا بغداد او ** ساجد و راکع ثناگر شکرگو
All the way he was bewildered and intoxicated by this marvel, (namely), by the complete change (which had taken place) as regards his daily bread (the treasure) and the method of seeking (it),
جمله ره حیران و مست او زین عجب ** ز انعکاس روزی و راه طلب
Saying (to himself), “Whence did He make me hopeful and whence did He shower money and profit upon me!
کر کجا اومیدوارم کرده بود ** وز کجا افشاند بر من سیم و سود
What wisdom was this, that the Object of (all) desire caused me to go forth from my home gladly on a fool's errand,
این چه حکمت بود که قبله‌ی مراد ** کردم از خانه برون گمراه و شاد
So that I was hastening to lose the way and at every moment was being farther removed from that which I sought—4340
تا شتابان در ضلالت می‌شدم ** هر دم از مطلب جداتر می‌بدم
And then God in His munificence made that very aberration the means of (my) reaching the right road and gaining wealth!”
باز آن عین ضلالت را به جود ** حق وسیلت کرد اندر رشد و سود
He maketh losing the way an avenue to (true) faith; He maketh going wrong a field for the harvest of righteousness,
گمرهی را منهج ایمان کند ** کژروی را محصد احسان کند
To the end that no righteous man may be without fear, and that no traitor (sinner) may be without hope.
تا نباشد هیچ محسن بی‌وجا ** تا نباشد هیچ خاین بی‌رجا
The Gracious One hath put an antidote in the poison in order that they may say He is the Lord of hidden grace.
اندرون زهر تریاق آن حفی ** کرد تا گویند ذواللطف الخفی
That (Divine) bounty is not mysterious in (the case of) piety; (but) the (Divine) Forgiveness bestows a robe of honour (even) in (the case of) sin.4345
نیست مخفی در نماز آن مکرمت ** در گنه خلعت نهد آن مغفرت
The unbelievers sought to abase those (the prophets) who were worthy of trust: (that) abasement became exaltation and (the cause of) miracles being displayed.
منکران را قصد اذلال ثقات ** ذل شده عز و ظهور معجزات
In their unbelief they attempted to abase the (true) religion: that very abasement was turned to glory for the prophets.
قصدشان ز انکار ذل دین بده ** عین ذل عز رسولان آمده
How should a judge require (a litigant to give) evidence until his disbelieving opponent has demanded proof of his veracity?
گر نه انکار آمدی از هر بدی ** معجزه و برهان چرا نازل شدی
How should a judge require (a litigant to give) evidence until his disbelieving, opponent has demanded proof of his veracity?
خصم منکر تا نشد مصداق‌خواه ** کی کند قاضی تقاضای گواه
The miracle (performed by a prophet) is like an honest witness to the indubitable veracity of the claimant.4350