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5
116-165

  • او به جد می‌شست آن احداث را  ** خاص ز امر حق نه تقلید و ریا 
  • (Meanwhile) he was busily washing those filthy things, by God's command exclusively, not from blind conformity and ostentation;
  • که دلش می‌گفت کین را تو بشو  ** که درین جا هست حکمت تو بتو 
  • For his heart was telling him, “Do thou wash them, for herein is wisdom manifold.”
  • سبب رجوع کردن آن مهمان به خانه‌ی مصطفی علیه‌السلام در آن ساعت که مصطفی نهالین ملوث او را به دست خود می‌شست و خجل شدن او و جامه چاک کردن و نوحه‌ی او بر خود و بر سعادت خود 
  • The cause of the guest's return to the house of Mustafá, on whom be peace, at the hour when Mustafá was washing his befouled bed-rug with his own hand; and how he was overcome with shame and rent his garment and made lamentation for himself and for his plight.
  • کافرک را هیکلی بد یادگار  ** یاوه دید آن را و گشت او بی‌قرار 
  • The wretched infidel had an amulet (which he carried) as a keepsake. He observed that it was lost, and became distracted.
  • گفت آن حجره که شب جا داشتم  ** هیکل آنجا بی‌خبر بگذاشتم 
  • He said, “The room in which I lodged during the night—I (must have) left the amulet there unawares.”
  • گر چه شرمین بود شرمش حرص برد  ** حرص اژدرهاست نه چیزیست خرد  120
  • Though he was ashamed, greed took away his shame: greed is a dragon, it is no small thing.
  • از پی هیکل شتاب اندر دوید  ** در وثاق مصطفی و آن را بدید 
  • In quest of the amulet he ran hastily into the house of Mustafá and saw him,
  • کان یدالله آن حدث را هم به خود  ** خوش همی‌شوید که دورش چشم بد 
  • That Hand of God, cheerfully washing the filth by himself— far from him be the evil eye!
  • هیکلش از یاد رفت و شد پدید  ** اندرو شوری گریبان را درید 
  • The amulet vanished from his mind, and a great rapture arose in him: he tore his collar,
  • می‌زد او دو دست را بر رو و سر  ** کله را می‌کوفت بر دیوار و در 
  • Smiting his face and head with both hands, beating his pate against wall and door,
  • آنچنان که خون ز بینی و سرش  ** شد روان و رحم کرد آن مهترش  125
  • In such a wise that blood poured from his nose and head, and the Prince (Mohammed) took pity on him.
  • نعره‌ها زد خلق جمع آمد برو  ** گبر گویان ایهاالناس احذروا 
  • He uttered shrieks, the people gathered round him: the infidel was crying, “O people, beware!”
  • می‌زد او بر سر کای بی‌عقل سر  ** می‌زد او بر سینه کای بی‌نور بر 
  • He smote his head, saying, “O head without understanding!” He smote his breast, saying, “O bosom without light!”
  • سجده می‌کرد او کای کل زمین  ** شرمسارست از تو این جزو مهین 
  • Prostrating himself, he cried, “O (thou who art) the whole earth, this despicable part is abashed on account of thee.
  • تو که کلی خاضع امر ویی  ** من که جزوم ظالم و زشت و غوی 
  • Thou, who art the whole, art submissive to His command; I, who am (but) a part, am unjust and wicked and misguided.
  • تو که کلی خوار و لرزانی ز حق  ** من که جزوم در خلاف و در سبق  130
  • Thou, who art the whole, art humble and trembling in fear of God; I, who am (but) a part, am (engaged) in opposition and in rivalry.”
  • هر زمان می‌کرد رو بر آسمان  ** که ندارم روی ای قبله‌ی جهان 
  • At every moment he was turning his face to heaven, saying, “I have not the face (to look towards thee), O qibla of the world!”
  • چون ز حد بیرون بلرزید و طپید  ** مصطفی‌اش در کنار خود کشید 
  • When he had trembled and quivered beyond (all) bounds, Mustafá clasped him in his arms,
  • ساکنش کرد و بسی بنواختش  ** دیده‌اش بگشاد و داد اشناختش 
  • Quieted him and caressed him much and opened his (inward) eye and gave him (spiritual) knowledge.
  • تا نگرید ابر کی خندد چمن  ** تا نگرید طفل کی جوشد لبن 
  • Till the cloud weeps, how should the garden smile? Till the babe cries, how should the milk begin to flow?
  • طفل یک روزه همی‌داند طریق  ** که بگریم تا رسد دایه‌ی شفیق  135
  • The one-day-old babe knows the way: (its instinct says), “I will cry, that the kind nurse may come.”
  • تو نمی‌دانی که دایه‌ی دایگان  ** کم دهد بی‌گریه شیر او رایگان 
  • Do not you know that the Nurse of (all) nurses gives no milk gratis without (your) crying?
  • گفت فلیبکوا کثیرا گوش دار  ** تا بریزد شیر فضل کردگار 
  • He (God) hath said, “Let them weep much.” Give ear, that the bounty of the Creator may pour forth the milk.
  • گریه‌ی ابرست و سوز آفتاب  ** استن دنیا همین دو رشته تاب 
  • The cloud's weeping and the sun's burning are the pillar of this world: twist these two strands (together).
  • گر نبودی سوز مهر و اشک ابر  ** کی شدی جسم و عرض زفت و سطبر 
  • If there were not the sun's heat and the cloud's tears, how would body (substance) and accident become big and thick?
  • کی بدی معمور این هر چار فصل  ** گر نبودی این تف و این گریه اصل  140
  • How would these four seasons be flourishing unless this glow and weeping were the origin?
  • سوز مهر و گریه‌ی ابر جهان  ** چون همی دارد جهان را خوش‌دهان 
  • Since the burning (heat) of the sun and the weeping of the clouds in the world are keeping the world fresh and sweet,
  • آفتاب عقل را در سوز دار  ** چشم را چون ابر اشک‌افروز دار 
  • Keep the sun of your intelligence burning, keep your eye glistening with tears like the cloud!
  • چشم گریان بایدت چون طفل خرد  ** کم خور آن نان را که نان آب تو برد 
  • You must needs have a weeping eye, like the little child: do not eat the bread (of worldliness), for that bread takes away your water (spiritual excellence).
  • تن چو با برگست روز و شب از آن  ** شاخ جان در برگ‌ریزست و خزان 
  • When the body is in leaf (well-furnished), on that account by day and night the bough, (which is) the soul, is shedding its leaves and is in autumn.
  • برگ تن بی‌برگی جانست زود  ** این بباید کاستن آن را فزود  145
  • The leafage (flourishing state) of the body is the leaflessness (unprovidedness) of the soul. Be quick! You must let this (body) dwindle and that (soul) increase.
  • اقرضوا الله قرض ده زین برگ تن  ** تا بروید در عوض در دل چمن 
  • Lend unto God, give a loan of this leafage of the body, that in exchange a garden may grow in your heart.
  • قرض ده کم کن ازین لقمه‌ی تنت  ** تا نماید وجه لا عین رات 
  • Give a loan, diminish this food of your body, that there may appear the face (vision) of (that which) eye hath not seen.
  • تن ز سرگین خویش چون خالی کند  ** پر ز مشک و در اجلالی کند 
  • When the body empties itself of dung, He (God) fills it with musk and glorious pearls.
  • زین پلیدی بدهد و پاکی برد  ** از یطهرکم تن او بر خورد 
  • He (such a person) gives this filth and gets purity (in return): his body enjoys (what is signified by the words) He will purify you.
  • دیو می‌ترساندت که هین و هین  ** زین پشیمان گردی و گردی حزین  150
  • The Devil frightens you, saying, “Hark and hark again! You will be sorry for this and will be saddened.
  • گر گدازی زین هوسها تو بدن  ** بس پشیمان و غمین خواهی شدن 
  • If you waste away your body in consequence of these idle whims, you will become very sorry and anxious.
  • این بخور گرمست و داروی مزاج  ** وآن بیاشام از پی نفع و علاج 
  • Eat this, it is hot and good for your health; and drink that for your benefit and as a cure,
  • هم بدین نیت که این تن مرکبست  ** آنچ خو کردست آنش اصوبست 
  • With the intention (of acting on the principle) that (since) this body is your riding-beast that to which it is accustomed is best for it.
  • هین مگردان خو که پیش آید خلل  ** در دماغ و دل بزاید صد علل 
  • Beware, do not alter your habit, else mischief will ensure and a hundred maladies will be produced in brain and heart.”
  • این چنین تهدیدها آن دیو دون  ** آرد و بر خلق خواند صد فسون  155
  • Such menaces does the vile Devil employ, and he chants a hundred spells over the people.
  • خویش جالینوس سازد در دوا  ** تا فریبد نفس بیمار ترا 
  • He makes himself out to be a Galen (for skill) in medicine, that he may deceive your ailing soul.
  • کین ترا سودست از درد و غمی  ** گفت آدم را همین در گندمی 
  • “This,” says he, “is of use to you against any sorrow and pain.” He said the same thing to Adam about an ear of wheat.
  • پیش آرد هیهی و هیهات را  ** وز لویشه پیچد او لبهات را 
  • He utters (hypocritical expressions such as) “Ah, ah” and “Alas,” while he twists your lips with the farrier's barnacle,
  • هم‌چو لبهای فرس و در وقت نعل  ** تا نماید سنگ کمتر را چو لعل 
  • As (the farrier twists) the lips of a horse when shoeing it, in order that he (the Devil) may cause an inferior (worthless) stone to appear as a ruby.
  • گوشهاات گیرد او چون گوش اسب  ** می‌کشاند سوی حرص و سوی کسب  160
  • He takes hold of your ears as (though they were) the ears of a horse, pulling you towards greed and acquisition (of worldly goods).
  • بر زند بر پات نعلی ز اشتباه  ** که بمانی تو ز درد آن ز راه 
  • He claps on your foot a shoe of perplexity, by the pain of which you are left incapable of (advancing on) the Way.
  • نعل او هست آن تردد در دو کار  ** این کنم یا آن کنم هین هوش دار 
  • His shoe is that hesitation between the two works (of this world and of the world hereafter)—“Shall I do these or shall I do those?” Take heed!
  • آن بکن که هست مختار نبی  ** آن مکن که کرد مجنون و صبی 
  • Do that which is chosen by the Prophet, don't do that which (only) a madman or (foolish) boy ever did.
  • حفت الجنه بچه محفوف گشت  ** بالمکاره که ازو افزود کشت 
  • “Paradise is encompassed”—by what is it encompassed? By things disliked, from which there comes increase of the seed sown (for the future life).
  • صد فسون دارد ز حیلت وز دغا  ** که کند در سله گر هست اژدها  165
  • He (the Devil) hath a hundred spells of cunning and deceit, which would entrap (any one), even if he is (strong and wily as) a great serpent.