Veil (the faults of others) in order that (the like) veiling may be vouchsafed to you: do not deride any one till you see (yourself in) security.
ستر کن تا بر تو ستاری کنند ** تا نبینی آمنی بر کس مخند
Many like you have been left in this chest and have landed themselves in tribulation.
بس درین صندوق چون تو مانده‌اند ** خوش را اندر بلا بنشانده‌اند
Inflict upon another (only) the pain and injury that you would wish and approve for yourself,
آنچ بر تو خواه آن باشد پسند ** بر دگر کس آن کن از رنج و گزند
For God is lying in wait and in ambush, ready to give retribution before the Day of Judgement.
زانک بر مرصاد حق واندر کمین ** می‌دهد پاداش پیش از یوم دین
All-encompassing is the Throne of Him who is throned in grandeur: over all souls is spread the Throne of His justice.4530
آن عظیم العرش عرش او محیط ** تخت دادش بر همه جانها بسیط
A corner of His throne is touching you: beware, do not move a hand to act impiously or unjustly.
گوشه‌ی عرشش به تو پیوسته است ** هین مجنبان جز بدین و داد دست
Keep a careful watch over your own behaviour: observe that the honey is (contained) in justice and that after injustice comes the sting.”
تو مراقب باش بر احوال خویش ** نوش بین در داد و بعد از ظلم نیش
He (Júhí) said, “Yes, what I did is wrong, but at the same time (you must) know (the proverb) that the aggressor is the more unjust (of the two).”
گفت آری اینچ کردم استم است ** لیک هم می‌دان که بادی اظلم است
The deputy replied, “We are aggressors, every one of us, but notwithstanding our blackness of face we are happy,
گفت نایب یک به یک ما بادییم ** با سواد وجه اندر شادییم
Like the negro who is happy and pleased, (for) he does not see his face, (though) others see it.”4535
هم‌چو زنگی کو بود شادان و خوش ** او نبیند غیر او بیند رخش
The altercation in bidding (for the chest) was prolonged: (finally) he paid a hundred dinars and bought it from him.
ماجرا بسیار شد در من یزید ** داد صد دینار و آن از وی خرید
O thou that findest wickedness agreeable, thou art always in the chest: the hátifs (voices from Heaven) and those who belong to the Unseen are redeeming thee.
هر دمی صندوقیی ای بدپسند ** هاتفان و غیبیانت می‌خرند
Expounding the Tradition that Mustafá (Mohammed) said, the blessings of God be upon him: “When I am the protector of any one, ‘Alí too is his protector,” so that the Hypocrites asked sarcastically, “Was not he satisfied with the obedience and service rendered by us to himself that he bids us render the same service to a snivelling child?” etc.
در تفسیر این خبر کی مصطفی صلوات‌الله علیه فرمود من کنت مولاه فعلی مولاه تا منافقان طعنه زدند کی بس نبودش کی ما مطیعی و چاکری نمودیم او را چاکری کودکی خلم آلودمان هم می‌فرماید الی آخره
For this reason the Prophet, who laboured with the utmost zeal (in devotion), applied the name “protector” (mawlá) to himself and to ‘Alí.
زین سبب پیغامبر با اجتهاد ** نام خود وان علی مولا نهاد
He said, “My cousin ‘Alí is the protector and friend of every one who is under my protection.”
گفت هر کو را منم مولا و دوست ** ابن عم من علی مولای اوست
Who is the “protector”? He that sets you free and removes the fetters of servitude from your feet.4540
کیست مولا آنک آزادت کند ** بند رقیت ز پایت بر کند
Since prophethood is the guide to freedom, freedom is bestowed on true believers by the prophets.
چون به آزادی نبوت هادیست ** مومنان را ز انبیا آزادیست
Rejoice, O community of true believers: show yourselves to be “free” (pure and noble) as the cypress and the lily;
ای گروه مومنان شادی کنید ** هم‌چو سرو و سوسن آزادی کنید
But do ye, like the gay-coloured garden, at every moment give unspoken thanks to the Water.
لیک می‌گویید هر دم شکر آب ** بی‌زبان چون گلستان خوش‌خضاب
The cypresses and the green orchard mutely thank the water (that nourishes them) and show (silent) gratitude for the justice of Spring:
بی‌زبان گویند سرو و سبزه‌زار ** شکر آب و شکر عدل نوبهار
Clad in (fresh) robes and trailing their skirts, drunken and dancing and jubilant and scattering perfume;4545
حله‌ها پوشیده و دامن‌کشان ** مست و رقاص و خوش و عنبرفشان
Every part (of them) impregnated by royal Spring, their bodies as caskets filled with pearly fruit;
جزو جزو آبستن از شاه بهار ** جسمشان چون درج پر در ثمار
(Like) Maries, having no husband, yet big with a Messiah; silent ones, wordless and devoid of articulate expression,
مریمان بی شوی آبست از مسیح ** خامشان بی لاف و گفتاری فصیح
(Saying implicitly), “Our Moon hath shone brightly (upon us) without speech: every tongue hath derived its speech from our beauty.”
ماه ما بی‌نطق خوش بر تافتست ** هر زبان نطق از فر ما یافتست
The speech of Jesus is (derived) from the (spiritual) beauty of Mary; the speech of Adam is a ray (reflexion) of the (Divine) Breath.
نطق عیسی از فر مریم بود ** نطق آدم پرتو آن دم بود
(This thanksgiving of the orchard is a lesson to you) in order that from (your) thanksgiving, O men of trust, increase (of spiritual glory) may accrue; (and if ye give thanks) then other plants are (springing up) amidst the herbage.4550
تا زیادت گردد از شکر ای ثقات ** پس نبات دیگرست اندر نبات
Here the reverse (of the well-known Tradition) is (applicable), (for) he that is content (with a modicum of thanksgiving) shall be abased; (and similarly), in this case, he that covets (excess of thanksgiving) shall be exalted.
عکس آن اینجاست ذل من قنع ** اندرین طورست عز من طمع
Do not go so much into the sack of thy fleshly soul, do not be (so) forgetful of thy purchasers (redeemers).
در جوال نفس خود چندین مرو ** از خریداران خود غافل مشو
How next year Júhí's wife returned to the court of the cadi, hoping for the same contribution (of money) as last year, and how the cadi recognised her, and so on to the end of the story.
باز آمدن زن جوحی به محکمه‌ی قاضی سال دوم بر امید وظیفه‌ی پارسال و شناختن قاضی او را الی اتمامه
After a year Júhí, in consequence of the afflictions (of poverty), turned to his wife and said, “O clever wife,
بعد سالی باز جوحی از محن ** رو به زن کرد و بگفت ای چست زن
Renew last year's contribution (to our household): complain of me to the cadi.”
آن وظیفه‌ی پار را تجدید کن ** پیش قاضی از گله‌ی من گو سخن
The wife came before the cadi with (some other) women: she made a certain woman her interpreter,4555
زن بر قاضی در آمد با زنان ** مر زنی را کرد آن زن ترجمان
Lest the cadi should recognise her by her speech and remember his past misfortune.
تا بنشناسد ز گفتن قاضیش ** یاد ناید از بلای ماضیش
The coquettish glances of a woman are fascinating, but that (fascination) is increased a hundredfold by her voice.
هست فتنه غمره‌ی غماز زن ** لیک آن صدتو شود ز آواز زن
Since she durst not raise (utter) a sound, the wife's ogling looks alone were of no avail.
چون نمی‌توانست آوازی فراشت ** غمزه‌ی تنهای زن سودی نداشت
“Go,” said the cadi, “and fetch the defendant, that I may settle thy quarrel with him.”
گفت قاضی رو تو خصمت را بیار ** تا دهم کار ترا با او قرار
(When) Júhí arrived, the cadi did not recognise him at once, for at (their first) meeting he was in the chest.4560
جوحی آمد قاضیش نشناخت زود ** کو به وقت لقیه در صندوق بود
He had (only) heard his voice outside, during the buying and selling and chaffering.
زو شنیده بود آواز از برون ** در شری و بیع و در نقص و فزون
He said (to Júhí), “Why won't you give your wife all the money she needs for expenses?” He replied, “I am devoted with (heart and) soul to the religious law,
گفت نفقه‌ی زن چرا ندهی تمام ** گفت از جان شرع را هستم غلام
But if I die I do not possess (enough to pay for) the shroud: I am bankrupt in this game, I have gambled everything away.”
لیک اگر میرم ندارم من کفن ** مفلس این لعبم و شش پنج زن
From (hearing) these words the cadi, as it happened, recognised him and called to mind his roguery and the trick he had played.
زین سخن قاضی مگر بشناختش ** یاد آورد آن دغل وان باختش
“You played that game with me,” he said: “last year you put me out of action.4565
گفت آن شش پنج با من باختی ** پار اندر شش درم انداختی
My turn is past: this year try that gamble on some one else and keep your hands off me!”
نوبت من رفت امسال آن قمار ** با دگر کس باز دست از من بدار
The knower of God has been isolated from the six (directions) and the five (senses): (necessarily, therefore), he has become on his guard against the sixes and fives of the backgammon (played by the World and the Devil).
از شش و از پنج عارف گشت فرد ** محترز گشتست زین شش پنج نرد
He has escaped from the five senses and the six directions: he has made you acquainted with (what lies) beyond all that.
رست او از پنج حس و شش جهت ** از ورای آن همه کرد آگهت
His intimations are the intimations of Eternity: he has transcended all conceptions and withdrawn himself apart.
شد اشاراتش اشارات ازل ** جاوز الاوهام طرا و اعتزل
Unless he is outside of this hexagonal well, how should he bring up a Joseph from the inside (of it)?4570
زین چه شش گوشه گر نبود برون ** چون بر آرد یوسفی را از درون
He is one who goes to draw water above the unpillared firmament, (while) his body, like a bucket, is (low down) in the well, helping (to rescue the fallen).
واردی بالای چرخ بی ستن ** جسم او چون دلو در چه چاره کن
The Josephs cling to his bucket, escape from the well, and become kings of Egypt.
یوسفان چنگال در دلوش زده ** رسته از چاه و شه مصری شده
The other buckets seek water from the well: his bucket has no concern with the water, it seeks (only) friends (in trouble).
دلوهای دیگر از چه آب‌جو ** دلو او فارغ ز آب اصحاب‌جو
The (other) buckets plunge into the water for food: his bucket is the food and life of the soul of the fish.
دلوها غواص آب از بهر قوت ** دلو او قوت و حیات جان حوت
The (other) buckets are attached to the lofty wheel (of Fortune): his bucket is (held) in two Almighty fingers.4575
دلوها وابسته‌ی چرخ بلند ** دلو او در اصبعین زورمند