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  • بر دهان و بر دلش قفلست و بند ** تا ننالد با خدا وقت گزند
  • On his mouth and heart are lock and bolt, to the end that he may not moan unto God in the hour of bale.
  • داد مر فرعون را صد ملک و مال ** تا بکرد او دعوی عز و جلال 200
  • He (God) gave to Pharaoh hundredfold possessions and riches, so that he claimed (Divine) might and majesty.
  • در همه عمرش ندید او درد سر ** تا ننالد سوی حق آن بدگهر
  • In his whole life that man of evil nature felt no (spiritual) headache, lest he should moan unto God.
  • داد او را جمله ملک این جهان ** حق ندادش درد و رنج و اندهان
  • God gave him all the empire of this world, (but) He did not give him grief and pain and sorrows.
  • درد آمد بهتر از ملک جهان ** تا بخوانی مر خدا را در نهان
  • Grief is better than the empire of the world, so that you may call unto God in secret.
  • خواندن بی درد از افسردگیست ** خواندن با درد از دل‌بردگیست
  • The call of the griefless is from a frozen heart, the call of the grieving one is from rapture:
  • آن کشیدن زیر لب آواز را ** یاد کردن مبدا و آغاز را 205
  • (’Tis) to withdraw the voice under the lips, to bear in mind (one's) origin and beginning;
  • آن شده آواز صافی و حزین ** ای خدا وی مستغاث و ای معین
  • (’Tis) the voice become pure and sad, (crying) “O God!” and “O Thou whose help is besought!” and “O Helper!”
  • ناله‌ی سگ در رهش بی جذبه نیست ** زانک هر راغب اسیر ره‌زنیست
  • (Even) the moan of a dog for His sake is not void of (Divine) attraction, because every one who desires (Him) is a brigand's captive—
  • چون سگ کهفی که از مردار رست ** بر سر خوان شهنشاهان نشست
  • As (for example) the dog of the Cave, which was freed from (eating) carrion and sat at the table of the (spiritual) emperors:
  • تا قیامت می‌خورد او پیش غار ** آب رحمت عارفانه بی تغار
  • Until the Resurrection, before the Cave it is drinking in gnostic wise without (any) pot the water of (Divine) mercy.
  • ای بسا سگ‌پوست کو را نام نیست ** لیک اندر پرده بی آن جام نیست 210
  • Oh, there is many a one in a dog's skin, who hath no name (and fame), yet is not without that cup (of Divine knowledge) in secret.
  • جان بده از بهر این جام ای پسر ** بی جهاد و صبر کی باشد ظفر
  • Give thy life for this cup, O son: how may victory be (won) without (spiritual) warfare and patience?
  • صبر کردن بهر این نبود حرج ** صبر کن کالصبر مفتاح الفرج
  • To show patience for the sake of this is no hardship: show patience, for patience is the key to joy.
  • زین کمین بی صبر و حزمی کس نرست ** حزم را خود صبر آمد پا و دست
  • From this ambush none escaped without some patience and prudence: to prudence, indeed, patience is the foot and hand.
  • حزم کن از خورد کین زهرین گیاست ** حزم کردن زور و نور انبیاست
  • Exercise prudence in eating (and drinking), for this (food and drink) is poisonous herbage: to exercise prudence is the strength and light of the prophets.
  • کاه باشد کو به هر بادی جهد ** کوه کی مر باد را وزنی نهد 215
  • He that jumps at every breath of wind is (like) straw, (but) how should the mountain attach any weight to the wind?
  • هر طرف غولی همی‌خواند ترا ** کای برادر راه خواهی هین بیا
  • On every side a ghoul is calling you—“Hark, O brother, (if) you wish (to find) the way, come (hither).
  • ره نمایم همرهت باشم رفیق ** من قلاووزم درین راه دقیق
  • I will show (you) the way, I will be your kind fellow-traveller, I am the guide (for you) on this intricate path.”
  • نه قلاوزست و نه ره داند او ** یوسفا کم رو سوی آن گرگ‌خو
  • She (the ghoul) is not the guide, and she does not know the way. O Joseph, do not go towards that wolfish one!
  • حزم این باشد که نفریبد ترا ** چرب و نوش و دامهای این سرا
  • Prudence is this, that you be not beguiled by the fat things and sweets and snares of the World;
  • که نه چربش دارد و نه نوش او ** سحر خواند می‌دمد در گوش او 220
  • For she hath neither fat nor sweet: she chants spells of magic and breathes (them) into your ear,
  • که بیا مهمان ما ای روشنی ** خانه آن تست و تو آن منی
  • Saying, “Come in as my guest, O light (of my eyes): the house is yours, and you are mine.”
  • حزم آن باشد که گویی تخمه‌ام ** یا سقیمم خسته‌ی این دخمه‌ام
  • Prudence is this, that you say (to her), “I have indigestion” or “I am ill, I am a sick man in this charnel-house”;
  • یا سرم دردست درد سر ببر ** یا مرا خواندست آن خالو پسر
  • Or “My head aches: take away my headache,” or “the son of my maternal uncle has invited me”—
  • زانک یک نوشت دهد با نیشها ** که بکارد در تو نوشش ریشها
  • For she will give you one (draught of) honey (mixed) with (venomous) stings, so that her honey will plant in you (many) sores.
  • زر اگر پنجاه اگر شصتت دهد ** ماهیا او گوشت در شستت دهد 225
  • Whether she give you fifty or sixty (pieces of) gold, she gives you, O fish, (nothing but) flesh on a hook.
  • گر دهد خود کی دهد آن پر حیل ** جوز پوسیدست گفتار دغل
  • If she give, when does that deceitful one really give (aught)? The words of the swindler are (like) rotten walnuts.
  • ژغژغ آن عقل و مغزت را برد ** صد هزاران عقل را یک نشمرد
  • Their rattling robs you of understanding and brain and does not reckon myriads of understandings (even) as one.
  • یار تو خرجین تست و کیسه‌ات ** گر تو رامینی مجو جز ویسه‌ات
  • (In travelling) your bag and your purse are your friend, (do not care for anything else): if you are Rámín, seek none but your Wísa.
  • ویسه و معشوق تو هم ذات تست ** وین برونیها همه آفات تست
  • ’Tis your essential self that is your Wísa and beloved, and all these external things are banes to you.
  • حزم آن باشد که چون دعوت کنند ** تو نگویی مست و خواهان منند 230
  • Prudence is this, that when they (worldlings) invite you, you should not say, “They are enamoured and fond of me.”
  • دعوت ایشان صفیر مرغ دان ** که کند صیاد در مکمن نهان
  • Know that their invitation is (like) the bird's whistle which the fowler gives (while) concealed in (his) place of ambush:
  • مرغ مرده پیش بنهاده که این ** می‌کند این بانگ و آواز و حنین
  • He has put forward a dead bird, (pretending) that this (bird) is making this plaintive noise and cry.
  • مرغ پندارد که جنس اوست او ** جمع آید بر دردشان پوست او
  • The birds think he is one of their kind: they gather round, and he rends their skins—
  • جز مگر مرغی که حزمش داد حق ** تا نگردد گیج آن دانه و ملق
  • Except, no doubt, the bird on which God has bestowed prudence, so that it may not be fooled by that bait and enticement.
  • هست بی حزمی پشیمانی یقین ** بشنو این افسانه را در شرح این 235
  • Imprudence is assuredly (attended by) repentance. Hear the following story in explanation of this.
  • فریفتن روستایی شهری را و بدعوت خواندن بلابه و الحاح بسیار
  • How the countryman deceived the townsman and invited him with humble entreaties and great importunity.
  • ای برادر بود اندر ما مضی ** شهریی با روستایی آشنا
  • In the past, O brother, there was a townsman (who was) intimate with a countryman.
  • روستایی چون سوی شهر آمدی ** خرگه اندر کوی آن شهری زدی
  • Whenever the countryman came to town, he would pitch his tent in the street of the townsman.
  • دو مه و سه ماه مهمانش بدی ** بر دکان او و بر خوانش بدی
  • He would be his guest for two or three months, he would be in his shop and at his table,
  • هر حوایج را که بودش آن زمان ** راست کردی مرد شهری رایگان
  • And the townsman would provide, free of cost, everything that he wanted during that time.
  • رو به شهری کرد و گفت ای خواجه تو ** هیچ می‌نایی سوی ده فرجه‌جو 240
  • (Once) he turned to the townsman and said, “Sire, are you never coming to the country for a holiday?
  • الله الله جمله فرزندان بیار ** کین زمان گلشنست و نوبهار
  • Bring all your children, (I beg you) in God's name, for this is the time of the rose-garden and the springtide;
  • یا بتابستان بیا وقت ثمر ** تا ببندم خدمتت را من کمر
  • Or come in summer, in the fruit-season, that I may brace my belt to do you service.
  • خیل و فرزندان و قومت را بیار ** در ده ما باش سه ماه و چهار
  • Bring your retinue and your children and kinsfolk, and stay in our village three or four months,
  • که بهاران خطه‌ی ده خوش بود ** کشت‌زار و لاله‌ی دلکش بود
  • For in spring the countryside is pleasant; there are sown fields and lovely anemones.”
  • وعده دادی شهری او را دفع حال ** تا بر آمد بعد وعده هشت سال 245
  • The townsman was (always) putting him off with promises, until eight years had elapsed since the (first) promise (was given).
  • او بهر سالی همی‌گفتی که کی ** عزم خواهی کرد کامد ماه دی
  • Every year he (the countryman) would say, “When will you set out on the journey?—for the month of December is (already) come,”
  • او بهانه ساختی کامسال‌مان ** از فلان خطه بیامد میهمان
  • And he (the townsman) would make an excuse, saying, “This year we have a guest who has come from such and such a district;
  • سال دیگر گر توانم وا رهید ** از مهمات آن طرف خواهم دوید
  • (But) next year I will run (down) to that part (of the country), if I can escape from the pressing affairs (which keep me at home).”