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3
581-630

  • سغبه‌ی صورت شد آن خواجه‌ی سلیم ** که به ده می‌شد بگفتاری سقیم
  • That simple Khwája was duped by form, for he was going to the country on (the strength of) infirm words (vain promises).
  • سوی دام آن تملق شادمان ** همچو مرغی سوی دانه‌ی امتحان
  • (He was going) joyously towards the snare of that flattery, as a bird towards the bait of tribulation.
  • از کرم دانست مرغ آن دانه را ** غایت حرص است نه جود آن عطا
  • The bird deemed the bait a mark of kindness (on the part of the fowler), (although) that gift is (really) the extreme of cupidity and is not munificence;
  • مرغکان در طمع دانه شادمان ** سوی آن تزویر پران و دوان
  • (So) in desire for the bait the little birds are merrily flying and running towards that imposture.
  • گر ز شادی خواجه آگاهت کنم ** ترسم ای ره‌رو که بیگاهت کنم 585
  • If I acquaint thee (fully) with the joy of the Khwája, I fear, O wayfarer, lest I make thee late.
  • مختصر کردم چو آمد ده پدید ** خود نبود آن ده ره دیگر گزید
  • I will abridge. When the village came in sight, it was not in sooth that village (which he was seeking), (so) he chose another road.
  • قرب ماهی ده بده می‌تاختند ** زانک راه ده نکو نشناختند
  • For about a month they were hurrying from village to village, because they did not well know the way to the (countryman's) village.
  • هر که در ره بی قلاوزی رود ** هر دو روزه راه صدساله شود
  • If anybody goes on the way without a leader, every two days' journey becomes one of a hundred years.
  • هر که تازد سوی کعبه بی دلیل ** همچو این سرگشتگان گردد ذلیل
  • Whoever speeds towards the Ka‘ba without a guide becomes contemptible, like these bewildered men.
  • 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 great and small,
  • 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.
  • آن فلان روزت خریدم آن متاع ** کل سر جاوز الاثنین شاع 615
  • On such and such a day I bought that merchandise for thee: every secret that goes beyond the two (who share it) is published (to all).
  • سر مهر ما شنیدستند خلق ** شرم دارد رو چو نعمت خورد حلق
  • The people heard the secret of our affection; (as a rule) when the gullet has received bounty, the face hath (signs of) bashfulness.”
  • او همی‌گفتش چه گویی ترهات ** نه ترا دانم نه نام تو نه جات
  • He (the countryman) would say to him, “Why dost thou talk nonsense? I know neither thee nor thy name nor thy dwelling-place.”
  • پنجمین شب ابر و بارانی گرفت ** کاسمان از بارشش دارد شگفت
  • On the fifth night there began such a (storm of) cloud and rain that the sky might (well) be astonished at its raining.
  • چون رسید آن کارد اندر استخوان ** حلقه زد خواجه که مهتر را بخوان
  • When the knife reached the bone, the Khwája knocked at the door, crying, “Call the master!”
  • چون بصد الحاح آمد سوی در ** گفت آخر چیست ای جان پدر 620
  • When (at last), in response to a hundred urgent entreaties, he came to the door, he said, “Why, what is it, my dear sir?”
  • گفت من آن حقها بگذاشتم ** ترک کردم آنچ می‌پنداشتم
  • He replied, “I abandon those claims (to thy gratitude), I renounce that (recompense) which I was fancying.
  • پنج‌ساله رنج دیدم پنج روز ** جان مسکینم درین گرما و سوز
  • I have suffered five years' pain: five days my miserable soul (hath been) amidst this heat and blaze.”
  • یک جفا از خویش و از یار و تبار ** در گرانی هست چون سیصد هزار
  • One injustice from kindred and friends and family is in heaviness as three hundred thousand,
  • زانک دل ننهاد بر جور و جفاش ** جانش خوگر بود با لطف و وفاش
  • Because he (the sufferer) did not set his mind on (anticipate) his (the friend's) cruelty and injustice: his soul was accustomed to kindness and faithfulness from him.
  • هرچه بر مردم بلا و شدتست ** این یقین دان کز خلاف عادتست 625
  • Whatsoever is tribulation and sore grief to men, know for sure that this is in consequence of its being contrary to habit.
  • گفت ای خورشید مهرت در زوال ** گر تو خونم ریختی کردم حلال
  • He (the townsman) said (further), “O thou the sun of whose love is in decline, if thou hast shed my blood, I acquit thee.
  • امشب باران به ما ده گوشه‌ای ** تا بیابی در قیامت توشه‌ای
  • On this night of rain give us a nook (to shelter in), so that at the Resurrection thou mayst obtain a viaticum (reward for the good work).”
  • گفت یک گوشه‌ست آن باغبان ** هست اینجا گرگ را او پاسبان
  • “There is a nook,” he replied, “belonging to the keeper of the vineyard: he keeps watch there against the wolf,
  • در کفش تیر و کمان از بهر گرگ ** تا زند گر آید آن گرگ سترگ
  • (With) bow and arrow in his hand on account of the wolf, so that he may shoot if the fierce wolf should come.
  • گر تو آن خدمت کنی جا آن تست ** ورنه جای دیگری فرمای جست 630
  • If thou wilt do that service, the place is thine; and if not, have the kindness to seek another place.”