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3
590-614

  • هر که گیرد پیشه‌ای بی‌اوستا ** ریش‌خندی شد بشهر و روستا 590
  • Whoever takes up a trade (or profession) without (having) a teacher becomes a laughing-stock in town and country.
  • جز که نادر باشد اندر خافقین ** آدمی سر بر زند بی والدین
  • Except it be (a) singular (case), (in the whole world) between East and West does a descendant of Adam put forth his head (come to birth) without parents?
  • مال او یابد که کسبی می‌کند ** نادری باشد که بر گنجی زند
  • He gains wealth who earns something; ’tis an extraordinary event when one hits upon a (buried) treasure.
  • مصطفایی کو که جسمش جان بود ** تا که رحمن علم‌القرآن بود
  • Where is a Mustafá (Mohammed) whose body is spirit, so that the Merciful (God) should teach (him) the Qur’án?
  • اهل تن را جمله علم بالقلم ** واسطه افراشت در بذل کرم
  • For all those who are attached to the body He (God), in profusion of bounty, raised (the banner of) “He taught by the pen” as the means (of acquiring knowledge).
  • هر حریصی هست محروم ای پسر ** چون حریصان تگ مرو آهسته‌تر 595
  • O son, every greedy person is deprived (of spiritual blessings): do not thou run like the greedy, (go) more slowly.
  • اندر آن ره رنجها دیدند و تاب ** چون عذاب مرغ خاکی در عذاب
  • On that journey they (the townsman's party) suffered pains and anguish like the torment of a land-bird in fresh water.
  • سیر گشته از ده و از روستا ** وز شکرریز چنان نا اوستا
  • They became sick of the village and the country and of the sugared expressions of such an uninstructed boor.
  • رسیدن خواجه و قومش به ده و نادیده و ناشناخته آوردن روستایی ایشان را
  • How the Khwája and his kinsfolk arrived at the village, and how the countryman pretended not to see or recognise them:
  • بعد ماهی چون رسیدند آن طرف ** بی‌نوا ایشان ستوران بی علف
  • When, after a month, they arrived in that quarter, themselves without provisions and their beasts without fodder,
  • روستایی بین که از بدنیتی ** می‌کند بعد اللتیا والتی
  • See how the countryman, from evil intent, still inflicts (on them) calamities small and great,
  • روی پنهان می‌کند زیشان بروز ** تا سوی باغش بنگشایند پوز 600
  • And keeps his face hidden from them by day, lest they should open their mouths in the direction of his orchard.
  • آنچنان رو که همه رزق و شرست ** از مسلمانان نهان اولیترست
  • ’Tis better that a face like that, which is wholly (composed of) hypocrisy and malice, should be hidden from Moslems.
  • رویها باشد که دیوان چون مگس ** بر سرش بنشسته باشند چون حرس
  • There are faces on which demons are settled like gnats, as (though they were) guardsmen.
  • چون ببینی روی او در تو فتند ** یا مبین آن رو چو دیدی خوش مخند
  • When you behold his (such a one's) face, they (the demons) fall upon you: either do not behold that face, (or) when you have beheld (it), do not laugh pleasantly.
  • در چنان روی خبیث عاصیه ** گفت یزدان نسفعن بالناصیه
  • Concerning such a wicked, sinful face God hath said, “Verily, We will drag (him) by the forelock.”
  • چون بپرسیدند و خانه‌ش یافتند ** همچو خویشان سوی در بشتافتند 605
  • When they (the townsman's party) had made enquiry and found his (the countryman's) house, they hurried like kinsfolk to the door.
  • در فرو بستند اهل خانه‌اش ** خواجه شد زین کژروی دیوانه‌وش
  • (Thereupon) the people in his house bolted the door. At this perverseness, the Khwája became mad-like,
  • لیک هنگام درشتی هم نبود ** چون در افتادی بچه تیزی چه سود
  • But indeed it was no time for asperity: when you have fallen into the pit, what is the use of being enraged?
  • بر درش ماندند ایشان پنج روز ** شب بسرما روز خود خورشیدسوز
  • Five days they remained at his door: (they passed) the night in the cold, the day itself in the blaze of the sun.
  • نه ز غفلت بود ماندن نه خری ** بلک بود از اضطرار و بی‌خری
  • Their remaining (there) was not from heedlessness or asininity; nay, it was from necessity and want of an ass.
  • با لیمان بسته نیکان ز اضطرار ** شیر مرداری خورد از جوع زار 610
  • From necessity, the good are (often) bound to the vile: from sore hunger the lion will eat a putrid carcase.
  • او همی‌دیدش همی‌کردش سلام ** که فلانم من مرا اینست نام
  • He (the townsman) would see him (the countryman) and salute him, saying, “I am so-and-so, this is my name.”
  • گفت باشد من چه دانم تو کیی ** یا پلیدی یا قرین پاکیی
  • “Maybe,” he said; “how should I know who thou art, whether thou art a dirty fellow or an honest gentleman?”
  • گفت این دم با قیامت شد شبیه ** تا برادر شد یفر من اخیه
  • “This moment,” said he, “resembles the Resurrection, since a brother has come to flee from his brother.”
  • شرح می‌کردش که من آنم که تو ** لوتها خوردی ز خوان من دوتو
  • He would explain to him (the countryman), saying, “I am he from whose table thou didst eat viands manifold.