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2
658-707

  • The helpless Kurd made a great outcry; he also gladdened the officer (appointed to seize the camel) with (the gift of) a dáng;
  • کرد بی‏چاره بسی فریاد کرد ** هم موکل را به دانگی شاد کرد
  • (But) they took away his camel from the time of forenoon until nightfall, and his lamentation was of no use.
  • اشترش بردند از هنگام چاشت ** تا شب و افغان او سودی نداشت‏
  • Upon the camel sat that sore famine (the insolvent), while the owner of the camel was running at its heels. 660
  • بر شتر بنشست آن قحط گران ** صاحب اشتر پی اشتر دوان‏
  • They sped from quarter to quarter and from street to street, till the whole town knew him by sight.
  • سو به سو و کو به کو می‏تاختند ** تا همه شهرش عیان بشناختند
  • Before every bath and market-place all the people gazed on his (features and) figure.
  • پیش هر حمام و هر بازارگاه ** کرده مردم جمله در شکلش نگاه‏
  • (There were) ten loud-voiced criers, Turks and Kurds and Anatolians and Arabs, (proclaiming),
  • ده منادی گر بلند آوازیان ** کرد و ترک و رومیان و تازیان‏
  • “This man is insolvent and has nothing: let no one lend him a single brass farthing;
  • مفلس است این و ندارد هیچ چیز ** قرض تا ندهد کس او را یک پشیز
  • He does not possess a single mite, patent or latent: he is a bankrupt, a piece of falsehood, a cunning knave, an oil-bag. 665
  • ظاهر و باطن ندارد حبه‏ای ** مفلسی قلبی دغایی دبه‏ای‏
  • Beware and beware! Have no dealings with him; when he brings the ox (to sell), make fast the knot.
  • هان و هان با او حریفی کم کنید ** چون که کاو آرد گره محکم کنید
  • And if ye bring this decayed fellow to judgement, I will not put a corpse in prison.
  • ور به حکم آرید این پژمرده را ** من نخواهم کرد زندان مرده را
  • He is fair-spoken and his throat is very wide; (he is clad) with a new inner garment (of plausibility) and a tattered outer garment.
  • خوش دم است او و گلویش بس فراخ ** با شعار نو دثار شاخ شاخ‏
  • If he puts on that (inner) garment for the purpose of deceiving, it is borrowed in order that he may beguile the common folk.”
  • گر بپوشد بهر مکر آن جامه را ** عاریه است او و فریبد عامه را
  • Know, O simple man, that words of wisdom on the tongue of the unwise are (as) borrowed robes. 670
  • حرف حکمت بر زبان ناحکیم ** حله‏های عاریت دان ای سلیم‏
  • Although a thief has put on a (fine) robe, how should he whose hand is cut off take your hand (lend you a helping hand)?
  • گر چه دزدی حله‏ای پوشیده است ** دست تو چون گیرد آن ببریده دست‏
  • When at nightfall he (the insolvent) came down from the camel, the Kurd said to him, “My abode is far (from here) and a long way off.
  • چون شبانه از شتر آمد به زیر ** کرد گفتش منزلم دور است و دیر
  • You have ridden on my camel since early morning: I (will) let the barley go, (but I will not take) less than the cost of (some) straw.”
  • بر نشستی اشترم را از پگاه ** جو رها کردم کم از اخراج کاه‏
  • "What, then," he rejoined, "have we been doing until now? Where are your wits? Is nobody at home?
  • گفت تا اکنون چه می‏کردیم پس ** هوش تو کو، نیست اندر خانه کس‏
  • The (sound of the) drum (giving notice) of my insolvency reached the Seventh Heaven, and you have not heard the bad news! 675
  • طبل افلاسم به چرخ سابعه ** رفت و تو نشنیده‏ای بد واقعه‏
  • Your ear has been filled with foolish hope; (such) hope, then, makes (one) deaf (and) blind, my lad.”
  • گوش تو پر بوده است از طمع خام ** پس طمع کر می‏کند کور ای غلام‏
  • Even clods and stones heard this advertisement—“he is insolvent, he is insolvent, this scoundrel.”
  • تا کلوخ و سنگ بشنید این بیان ** مفلس است و مفلس است این قلتبان‏
  • They (the criers) said it till nightfall, and it made no impression on the owner of the camel, because he was full of (idle) hope, full.
  • تا به شب گفتند و در صاحب شتر ** بر نزد کاو از طمع پر بود پر
  • God's seal lies upon the hearing and sight: within the veils is many a form and many a sound.
  • هست بر سمع و بصر مهر خدا ** در حجب بس صورت است و بس صدا
  • He communicates to the eye that which He wills of beauty and of perfection and of amorous looks; 680
  • آن چه او خواهد رساند آن به چشم ** از جمال و از کمال و از کرشم‏
  • And He communicates to the ear that which He wills of music and glad tidings and cries (of rapture).
  • و انچه او خواهد رساند آن به گوش ** از سماع و از بشارت وز خروش‏
  • The world is full of remedies, but you have no remedy till God opens a window for you.
  • کون پر چاره ست و هیچت چاره نی ** تا که نگشاید خدایت روزنی‏
  • Though you are unaware of that (remedy) just now, God will make it plain in the hour of need.
  • گر چه تو هستی کنون غافل از آن ** وقت حاجت حق کند آن را عیان‏
  • The Prophet said that the glorious God has created a remedy for every pain;
  • گفت پیغمبر که یزدان مجید ** از پی هر درد درمان آفرید
  • But of that remedy for your pain you will not see (even) the colour or scent without His command. 685
  • لیک ز آن درمان نبینی رنگ و بو ** بهر درد خویش بی‏فرمان او
  • Come, O you that seek the remedy, set your eye on non-spatiality, as the eye of one (about to be) killed (turns) towards the spirit.
  • چشم را ای چاره جو در لامکان ** هین بنه چون چشم کشته سوی جان‏
  • This (spatial) world has been produced from that which is without spatial relations, for the world has received (the relation of) place from placelessness.
  • این جهان از بی‏جهت پیدا شده ست ** که ز بی‏جایی جهان را جا شده ست‏
  • Turn back from existence towards non-existence, (if) you seek the Lord and belong to the Lord.
  • باز گرد از هست سوی نیستی ** طالب ربی و ربانیستی‏
  • This non-existence is the place of income: do not flee from it; this existence of more and less is the place of expenditure.
  • جای دخل است این عدم از وی مرم ** جای خرج است این وجود بیش و کم‏
  • Since God's workshop is non-existence, in the world of (phenomenal) existence who is (to be found) except the idle? 690
  • کارگاه صنع حق چون نیستی است ** پس برون کارگه بی‏قیمتی است‏
  • Put into our heart subtle words which may move Thee to mercy, O Gracious One!
  • یاد ده ما را سخنهای دقیق ** که ترا رحم آورد آن ای رفیق‏
  • From Thee (come) both the prayer and the answer; from Thee safety, from Thee also dread.
  • هم دعا از تو اجابت هم ز تو ** ایمنی از تو مهابت هم ز تو
  • If we have spoken faultily, do Thou correct it: Thou art the Corrector, O Thou (who art the) Sultan of speech.
  • گر خطا گفتیم اصلاحش تو کن ** مصلحی تو ای تو سلطان سخن‏
  • Thou hast the alchemy whereby Thou mayst transmute it, and though it be a river of blood, mayst make it a Nile.
  • کیمیا داری که تبدیلش کنی ** گر چه جوی خون بود نیلش کنی‏
  • Such alchemical operations are Thy work, such elixirs are Thy secrets. 695
  • این چنین میناگریها کار تست ** این چنین اکسیرها اسرار تست‏
  • Thou didst beat water and earth together: from water and clay Thou didst mould the body of Adam.
  • آب را و خاک را بر هم زدی ** ز آب و گل نقش تن آدم زدی‏
  • Thou gavest him (Man) lineage and wife and uncles, maternal and paternal, with a thousand thoughts and joys and griefs.
  • نسبتش دادی و جفت و خال و عم ** با هزار اندیشه و شادی و غم‏
  • Again, to some Thou hast given deliverance: Thou hast parted them from this grief and joy;
  • باز بعضی را رهایی داده‏ای ** زین غم و شادی جدایی داده‏ای‏
  • Thou hast borne them away from kindred and relatives and (their own) nature, Thou hast made every fair thing foul in his (such a one's) eyes.
  • برده‏ای از خویش و پیوند و سرشت ** کرده‏ای در چشم او هر خوب زشت‏
  • He spurns all that is perceived by the senses, and leans for support on that which is invisible. 700
  • هر چه محسوس است او رد می‏کند ** و انچه ناپیداست مسند می‏کند
  • His love is manifest and his Beloved is hidden: the Friend is outside (of the world), (but) His fascination is in the world.
  • عشق او پیدا و معشوقش نهان ** یار بیرون فتنه‏ی او در جهان‏
  • Give up this (belief). Loves (felt) for what is endued with form have not as their object the (outward) form or the lady's face.
  • این رها کن عشقهای صورتی ** نیست بر صورت نه بر روی ستی‏
  • That which is the object of love is not the form, whether it be love for (the things of) this world or yonder world.
  • آن چه معشوق است صورت نیست آن ** خواه عشق این جهان خواه آن جهان‏
  • That which you have come to love for its form—why have you abandoned it after the spirit has fled?
  • آن چه بر صورت تو عاشق گشته‏ای ** چون برون شد جان چرایش هشته‏ای‏
  • Its form is still there: whence (then) this satiety (disgust)? O lover, inquire who your beloved (really) is. 705
  • صورتش بر جاست این سیری ز چیست ** عاشقا واجو که معشوق تو کیست‏
  • If the beloved is that which the senses perceive, every one that has senses would be in love (with it).
  • آن چه محسوس است اگر معشوقه است ** عاشق استی هر که او را حس هست‏
  • Inasmuch as constancy is increased by that (spiritual) love, how is constancy altered (impaired) by the (decay of the material) form?
  • چون وفا آن عشق افزون می‏کند ** کی وفا صورت دگرگون می‏کند