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4
182-231

  • هیچ پنهان‌خانه آن زن را نبود ** سمج و دهلیز و ره بالا نبود
  • That woman had no secret room; she had no subterranean cellar or passage, no way to the top (of the house),
  • نه تنوری که در آن پنهان شود ** نه جوالی که حجاب آن شود
  • No oven where he (her lover) might be concealed, nor any sack that might be a screen for him.
  • هم‌چو عرصه‌ی پهن روز رستخیز ** نه گو و نه پشته نه جای گریز
  • ’Twas like the broad plain of Resurrection Day—no hollow or hillock or place of refuge.
  • گفت یزدان وصف این جای حرج ** بهر محشر لا تری فیها عوج 185
  • God hath described this distressful place, (which is) for the scene of the (Last) Congregation, (in the words) thou wilt not see therein any unevenness.
  • معشوق را زیر چادر پنهان کردن جهت تلبیس و بهانه گفتن زن کی ان کید کن عظیم
  • How the wife, for the sake of imposition, hid the beloved one under her chádar and offered a false excuse, "for verily, great is the cunning of you (women)."
  • چادر خود را برو افکند زود ** مرد را زن ساخت و در را بر گشود
  • She quickly threw her chádar upon him: she made the man a woman and opened the door.
  • زیر چادر مرد رسوا و عیان ** سخت پیدا چون شتر بر نردبان
  • Beneath the chádar the man was exposed to view and clearly seen—very conspicuous, like a camel on a staircase.
  • گفت خاتونیست از اعیان شهر ** مر ورا از مال و اقبالست بهر
  • She said, ‘’Tis a lady, one of the notables of the town: she has her share of wealth and fortune.
  • در ببستم تا کسی بیگانه‌ای ** در نیاید زود نادانانه‌ای
  • I bolted the door, lest any stranger should come in suddenly unawares.’
  • گفت صوفی چیستش هین خدمتی ** تا بر آرم بی‌سپاس و منتی 190
  • The Súfí said, ‘Oh, what service is there (to be done) for her, that I may perform it without (expecting) any thanks or favour (in return)?’
  • گفت میلش خویشی و پیوستگیست ** نیک خاتونیست حق داند که کیست
  • She (the wife) said, ‘Her desire is kinship and alliance (with us): she is an excellent lady, God knows who she is.
  • خواست دختر را ببیند زیر دست ** اتفاقا دختر اندر مکتبست
  • She wished to see our daughter privily; (but) as it happens, the girl is at school;
  • باز گفت ار آرد باشد یا سبوس ** می‌کنم او را به جان و دل عروس
  • (So) then she said, Whether she (the daughter) be flour or bran, with (all my) soul and heart I will make her (my son's) bride.
  • یک پسر دارد که اندر شهر نیست ** خوب و زیرک چابک و مکسب کنیست
  • She has a son, who is not in the town: he is handsome and clever, an active lad and one that earns a living.’
  • گفت صوفی ما فقیر و زار و کم ** قوم خاتون مال‌دار و محتشم 195
  • The Súfí said, ‘We are poor and wretched and inferior (in station); this lady's family are rich and respected.
  • کی بود این کفو ایشان در زواج ** یک در از چوب و دری دیگر ز عاج
  • How should this (girl) be an equal match for them in marriage?—one folding door of wood and another of ivory!
  • کفو باید هر دو جفت اندر نکاح ** ورنه تنگ آید نماند ارتیاح
  • In wedlock both the partners must be equal, otherwise it will pinch, and (their) happiness will not endure.’
  • گفتن زن کی او در بند جهاز نیست مراد او ستر و صلاحست و جواب گفتن صوفی این را سرپوشیده
  • How the wife said that she (the lady) was not bent upon household goods, and that what she wanted was modesty and virtue; and how the Súfí answered her (his wife) cryptically.
  • گفت گفتم من چنین عذری و او ** گفت نه من نیستم اسباب جو
  • She (the wife) said, ‘I gave such an excuse, but she said, No, I am not one who seeks (worldly) means.
  • ما ز مال و زر ملول و تخمه‌ایم ** ما به حرص و جمع نه چون عامه‌ایم
  • We are sick and surfeited with possessions and gold; we are not like the common folk in regard to coveting and amassing (wealth).
  • قصد ما سترست و پاکی و صلاح ** در دو عالم خود بدان باشد فلاح 200
  • Our quest is (for) modesty and purity and virtue: truly, welfare in both worlds depends on that.’
  • باز صوفی عذر درویشی بگفت ** و آن مکرر کرد تا نبود نهفت
  • The Súfí once more made the excuse of poverty and repeated it, so that it should not be hidden.
  • گفت زن من هم مکرر کرده‌ام ** بی‌جهازی را مقرر کرده‌ام
  • The wife replied, ‘I too have repeated it and have explained our lack of household goods;
  • اعتقاد اوست راسختر ز کوه ** که ز صد فقرش نمی‌آید شکوه
  • (But) her resolution is firmer than a mountain, for she is not dismayed by a hundred poverties.
  • او همی‌گوید مرادم عفتست ** از شما مقصود صدق و همتست
  • She keeps saying, What I want is chastity: the thing sought from you is sincerity and high-mindedness.’
  • گفت صوفی خود جهاز و مال ما ** دید و می‌بیند هویدا و خفا 205
  • The Súfí said, ‘In sooth she has seen and is seeing our household goods and possessions, (both) the overt and the covert—
  • خانه‌ی تنگی مقام یک تنی ** که درو پنهان نماند سوزنی
  • A narrow house, a dwelling-place for a single person, where a needle would not remain hid.
  • باز ستر و پاکی و زهد و صلاح ** او ز ما به داند اندر انتصاح
  • Moreover, she in (her) guilelessness knows better than we (what is) modesty and purity and renunciation and virtue.
  • به ز ما می‌داند او احوال ستر ** وز پس و پیش و سر و دنبال ستر
  • She knows better than we (all) the aspects of modesty, and the rear and front and head and tail of modesty.
  • ظاهرا او بی‌جهاز و خادمست ** وز صلاح و ستر او خود عالمست
  • Evidently she (our daughter) is without household goods and servant, and she (the lady) herself is well-acquainted with virtue and modesty.
  • شرح مستوری ز بابا شرط نیست ** چون برو پیدا چو روز روشنیست 210
  • It is not required of a father to dilate on (his daughter's) modesty, when in her it is manifest as a bright day.’
  • این حکایت را بدان گفتم که تا ** لاف کم بافی چو رسوا شد خطا
  • I have told this story with the intent that thou mayst not weave idle talk when the offence is glaring.
  • مر ترا ای هم به دعوی مستزاد ** این بدستت اجتهاد و اعتقاد
  • O thou who art likewise excessive in thy pretension, to thee (in thy case) there has been this (same hypocritical) exertion and (vain) belief.
  • چون زن صوفی تو خاین بوده‌ای ** دام مکر اندر دغا بگشوده‌ای
  • Thou hast been unfaithful, like the Súfí's wife: thou hast opened in fraud the snare of cunning,
  • که ز هر ناشسته رویی کپ زنی ** شرم داری وز خدای خویش نی
  • For thou art ashamed before every dirty braggart, and not before thy God.
  • غرض از سمیع و بصیر گفتن خدا را
  • The purpose for which God is called Samí‘ (Hearing) and Basír (Seeing).
  • از پی آن گفت حق خود را بصیر ** که بود دید ویت هر دم نذیر 215
  • God has called Himself Basír (Seeing), in order that His seeing thee may at every moment be a deterrent (against sin).
  • از پی آن گفت حق خود را سمیع ** تا ببندی لب ز گفتار شنیع
  • God has called Himself Samí‘ (Hearing), in order that thou mayst close thy lips (and refrain) from foul speech.
  • از پی آن گفت حق خود را علیم ** تا نیندیشی فسادی تو ز بیم
  • God has called Himself ‘Alím (Knowing), in order that thou mayst fear to meditate a wicked deed.
  • نیست اینها بر خدا اسم علم ** که سیه کافور دارد نام هم
  • These are not proper names applicable to God: (proper names are merely designations), for even a negro may have the name Káfúr (Camphor).
  • اسم مشتقست و اوصاف قدیم ** نه مثال علت اولی سقیم
  • The Names (of God) are derivative and (denote) Eternal Attributes: (they are) not unsound like (the doctrine of) the First Cause.
  • ورنه تسخر باشد و طنز و دها ** کر را سامع ضریران را ضیا 220
  • Otherwise, it would be ridicule and mockery and deception, (like calling) a deaf person Samí‘ (Hearer) and blind men Ziyá (Radiance);
  • یا علم باشد حیی نام وقیح ** یا سیاه زشت را نام صبیح
  • Or (as though) Hayí (Bashful) should be the proper name of an impudent fellow, or Sabíh (Beautiful) the name of a hideous blackamoor.
  • طفلک نوزاده را حاجی لقب ** یا لقب غازی نهی بهر نسب
  • You may confer the title of Hájjí (Pilgrim) or Ghází (Holy Warrior) on a newborn child for the purpose of (indicating his) lineage;
  • گر بگویند این لقبها در مدیح ** تا ندارد آن صفت نبود صحیح
  • (But) if these titles are used in praise, they are not correct unless he (the person so described) possess that (particular) quality.
  • تسخر و طنزی بود آن یا جنون ** پاک حق عما یقول الظالمون
  • (Otherwise), it would be a ridicule and mockery (so to use them), or madness: God is clear of (untouched by) what the unrighteous say.
  • من همی دانستمت پیش از وصال ** که نکورویی ولیکن بدخصال 225
  • I knew, before (our meeting), that thou art good-looking but evil-natured;
  • من همی دانستمت پیش از لقا ** کز ستیزه راسخی اندر شقا
  • I knew, before coming face to face (with thee), that by reason of contumacy thou art set fast in damnation.
  • چونک چشمم سرخ باشد در غمش ** دانمش زان درد گر کم بینمش
  • When my eye is red in ophthalmia, I know it (the redness) is from the disease, (even) if I do not see it (the redness).
  • تو مرا چون بره دیدی بی شبان ** تو گمان بردی ندارم پاسبان
  • Thou deemedst me as a lamb without the shepherd, thou thoughtest that I have none keeping watch (over me).
  • عاشقان از درد زان نالیده‌اند ** که نظر ناجایگه مالیده‌اند
  • The cause why lovers have moaned in grief is that they have rubbed their eyes malapropos.
  • بی‌شبان دانسته‌اند آن ظبی را ** رایگان دانسته‌اند آن سبی را 230
  • They have regarded that Gazelle as being shepherdless, they have regarded that Captive as (one who may be taken) cost-free,
  • تا ز غمزه تیر آمد بر جگر ** که منم حارس گزافه کم نگر
  • Till (suddenly) an arrow from the glance (of Divine jealousy) comes (descends) upon the heart, (as though) to say, ‘I am the Keeper: do not look wantonly.