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1
2251-2275

  • آب حیوان بود و دریای کرم ** زنده گشته هم عرب زو هم عجم‌‌
  • He was the Water of Life and the Ocean of Bounty: by him both Arabs and foreigners were revived.

  • قصه‌‌ی اعرابی درویش و ماجرای زن با او به سبب قلت و درویشی‌‌
  • Story of the poor Arab of the desert and his wife's altercation with him because of (their) penury and poverty.

  • یک شب اعرابی زنی مر شوی را ** گفت و از حد برد گفت‌‌وگوی را
  • One night a Bedouin woman said to her husband—and she carried (her) talk beyond bounds—

  • کاین همه فقر و جفا ما می‌‌کشیم ** جمله عالم در خوشی ما ناخوشیم‌‌
  • “We are suffering all this poverty and hardship: all the world are (living) in happiness, we (alone) are unhappy.

  • نان‌‌مان نی نان خورشمان درد و رشک ** کوزه‌‌مان نه آبمان از دیده اشک‌‌
  • We have no bread, our (only) condiment is anguish and envy: we have no jug, our (only) water is the tears (that flow) from our eyes.

  • جامه‌‌ی ما روز تاب آفتاب ** شب نهالین و لحاف از ماهتاب‌‌ 2255
  • Our garment by day is the burning sunshine; at night our bed and coverlet is (made) of the moonbeams.

  • قرص مه را قرص نان پنداشته ** دست سوی آسمان برداشته‌‌
  • We fancy the disk of the moon is a disk (round cake) of bread and lift up our hands towards the sky.

  • ننگ درویشان ز درویشی ما ** روز شب از روزی اندیشی ما
  • The (poorest of the) poor feel shame at our poverty: day is turned to night (darkened) by our anxiety about our daily portion (of food).

  • خویش و بیگانه شده از ما رمان ** بر مثال سامری از مردمان‌‌
  • Kinsfolk and strangers have come to flee from us in like fashion as Sámirí from men.

  • گر بخواهم از کسی یک مشت نسک ** مر مرا گوید خمش کن مرگ و جسک‌‌
  • If I beg a handful of lentils from some one, he says to me, ‘Be silent, O death and plague!’

  • مر عرب را فخر غزو است و عطا ** در عرب تو همچو اندر خط خطا 2260
  • The Arabs take pride in fighting and giving: thou amongst the Arabs art like a fault in writing.”

  • چه غزا ما بی‌‌غزا خود کشته‌‌ایم ** ما به تیغ فقر بی‌‌سر گشته‌‌ایم‌‌
  • What fighting (can we do)? We are killed without fighting, we have been beheaded by the sword of want.

  • چه عطا ما بر گدایی می‌‌تنیم ** مر مگس را در هوا رگ می‌‌زنیم‌‌
  • What gifts (can we make)? We are continually in beggary, we are slitting the vein of (slaughtering) the gnat in the air.

  • گر کسی مهمان رسد گر من منم ** شب بخسبد قصد دلق او کنم‌‌
  • If any guest arrive, if I am I (as sure as I am living) (when) he goes to sleep at night, I will tear the tattered cloak from his body.

  • مغرور شدن مریدان محتاج به مدعیان مزور و ایشان را شیخ و محتشم و واصل پنداشتن و نقل را از نقد فرق نادانستن و بر بسته را از بر رسته‌‌
  • How disciples (novices in Súfism) are beguiled in their need by false impostors and imagine them to be Shaykhs and venerable personages and (saints) united (with God), and do not know the difference between fact (naqd) and fiction (naql) and between what is tied on (artificially) and what has grown up (naturally).

  • بهر این گفتند دانایان به فن ** میهمان محسنان باید شدن‌‌
  • For this reason the wise have said with knowledge, ‘One must become the guest of those who confer benefits.’

  • تو مرید و میهمان آن کسی ** کاو ستاند حاصلت را از خسی‌‌ 2265
  • Thou art the disciple and guest of one who, from his vileness, robs thee of all thou hast.

  • نیست چیره چون ترا چیره کند ** نور ندهد مر ترا تیره کند
  • He is not strong: how should he make thee strong? He does not give light, (nay) he makes thee dark.

  • چون و را نوری نبود اندر قران ** نور کی یابند از وی دیگران‌‌
  • Since he had no light (in himself), how in association (with him) should others obtain light from him?

  • همچو اعمش کو کند داروی چشم ** چه کشد در چشمها الا که یشم‌‌
  • (He is) like the half-blind healer of eyes: what should he put in (people's) eyes except jasper?

  • حال ما این است در فقر و عنا ** هیچ مهمانی مبا مغرور ما
  • Such is our state in poverty and affliction: may no guest be beguiled by us!

  • قحط ده سال ار ندیدی در صور ** چشمها بگشا و اندر ما نگر 2270
  • If thou hast never seen a ten years' famine in (visible) forms, open thine eyes and look at us.

  • ظاهر ما چون درون مدعی ** در دلش ظلمت زبانش شعشعی‌‌
  • Our outward appearance is like the inward reality of the impostor: darkness in his heart, his tongue flashy (plausible).

  • از خدا بویی نه او را نی اثر ** دعویش افزون ز شیث و بو البشر
  • He has no scent or trace of God, (but) his pretension is greater than (that of) Seth and the Father of mankind (Adam).

  • دیو ننموده و را هم نقش خویش ** او همی‌‌گوید ز ابدالیم و بیش‌‌
  • The Devil (is so ashamed of him that he) has not shown to him even his portrait, (yet) he (the impostor) is saying, ‘We are of the Abdál and are more (we are superior even to them).’

  • حرف درویشان بدزدیده بسی ** تا گمان آید که هست او خود کسی‌‌
  • He has stolen many an expression used by dervishes, in order that he himself may be thought to be a (holy) personage.

  • خرده گیرد در سخن بر بایزید ** ننگ دارد از درون او یزید 2275
  • In his talk he cavils at Báyazíd, (although) Yazíd would be ashamed of his inward (thoughts and feelings).