Saying, “You have seen the face of our friend, therefore to the (beloved) Soul you are (as) the soul, and to us (as) the eye.”
گر تو روی یار ما را دیده‌ای ** پس تو جان را جان و ما را دیده‌ای
How Majnún petted the dog that lived in Layla's abode.
نواختن مجنون آن سگ را کی مقیم کوی لیلی بود
(They behaved) like Majnún, who was (seen) petting a dog and kissing it and melting (with fondness) before it:
همچو مجنون کو سگی را می‌نواخت ** بوسه‌اش می‌داد و پیشش می‌گداخت
He was pacing round it, stooping humbly in circumambulation; he was also giving it pure sugar-julep (to drink).
گرد او می‌گشت خاضع در طواف ** هم جلاب شکرش می‌داد صاف
An idle talker said, “O half-baked Majnún, what hypocrisy is this that thou art always displaying?
بوالفضولی گفت ای مجنون خام ** این چه شیدست این که می‌آری مدام
A dog's muzzle is ever eating filth; a dog scrapes its séant with its lips.”570
پوز سگ دایم پلیدی می‌خورد ** مقعد خود را بلب می‌استرد
He recounted the dog's faults at some length: no one who perceives faults (‘aybdán) has got (even) a scent (inkling) of him that knows the things unseen (ghaybdán).
عیبهای سگ بسی او بر شمرد ** عیب‌دان از غیب‌دان بویی نبرد
Majnún said, “Thou art entirely (external) form and body: come within, and view it (the dog) through my eyes;
گفت مجنون تو همه نقشی و تن ** اندر آ و بنگرش از چشم من
For this (dog) is a talisman sealed by (the hand of) the Lord: this (dog) is the guardian of the abode of Laylá.
کین طلسم بسته‌ی مولیست این ** پاسبان کوچه‌ی لیلیست این
Look at its high aspiration and its heart and soul and knowledge; (consider) where it chose (to live) and made its dwelling-place.
همنشین بین و دل و جان و شناخت ** کو کجا بگزید و مسکن‌گاه ساخت
It is the dog of blessed countenance, (the dog) of my Cave; nay, it is the sharer of my grief and woe.575
او سگ فرخ‌رخ کهف منست ** بلک او هم‌درد و هم‌لهف منست
The dog that stays in her abode, how should I give a single hair of it to the lions?
آن سگی که باشد اندر کوی او ** من به شیران کی دهم یک موی او
Oh, since to her dogs the lions are (devoted) slaves, there is no possibility of speaking (further). Silence, and farewell!”
ای که شیران مر سگانش را غلام ** گفت امکان نیست خامش والسلام
If ye pass beyond form, O friends, ’tis Paradise and rose-gardens within rose gardens.
گر ز صورت بگذرید ای دوستان ** جنتست و گلستان در گلستان
When thou hast broken and destroyed thine own form, thou hast learned to break the form of everything.
صورت خود چون شکستی سوختی ** صورت کل را شکست آموختی
After that, thou wilt break every form: like Haydar (‘Alí), thou wilt uproot the gate of Khaybar.580
بعد از آن هر صورتی را بشکنی ** همچو حیدر باب خیبر بر کنی
That simple Khwája was duped by form, for he was going to the country on (the strength of) infirm words (vain promises).
سغبه‌ی صورت شد آن خواجه‌ی سلیم ** که به ده می‌شد بگفتاری سقیم
(He was going) joyously towards the snare of that flattery, as a bird towards the bait of tribulation.
سوی دام آن تملق شادمان ** همچو مرغی سوی دانه‌ی امتحان
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;
از کرم دانست مرغ آن دانه را ** غایت حرص است نه جود آن عطا
(So) in desire for the bait the little birds are merrily flying and running towards that imposture.
مرغکان در طمع دانه شادمان ** سوی آن تزویر پران و دوان
If I acquaint thee (fully) with the joy of the Khwája, I fear, O wayfarer, lest I make thee late.585
گر ز شادی خواجه آگاهت کنم ** ترسم ای ره‌رو که بیگاهت کنم
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.
مختصر کردم چو آمد ده پدید ** خود نبود آن ده ره دیگر گزید
For about a month they were hurrying from village to village, because they did not well know the way to the (countryman's) village.
قرب ماهی ده بده می‌تاختند ** زانک راه ده نکو نشناختند
If anybody goes on the way without a leader, every two days' journey becomes one of a hundred years.
هر که در ره بی قلاوزی رود ** هر دو روزه راه صدساله شود
Whoever speeds towards the Ka‘ba without a guide becomes contemptible, like these bewildered men.
هر که تازد سوی کعبه بی دلیل ** همچو این سرگشتگان گردد ذلیل
Whoever takes up a trade (or profession) without (having) a teacher becomes a laughing-stock in town and country.590
هر که گیرد پیشه‌ای بی‌اوستا ** ریش‌خندی شد بشهر و روستا
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?
جز که نادر باشد اندر خافقین ** آدمی سر بر زند بی والدین
He gains wealth who earns something; ’tis an extraordinary event when one hits upon a (buried) treasure.
مال او یابد که کسبی می‌کند ** نادری باشد که بر گنجی زند
Where is a Mustafá (Mohammed) whose body is spirit, so that the Merciful (God) should teach (him) the Qur’án?
مصطفایی کو که جسمش جان بود ** تا که رحمن علم‌القرآن بود
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).
اهل تن را جمله علم بالقلم ** واسطه افراشت در بذل کرم
O son, every greedy person is deprived (of spiritual blessings): do not thou run like the greedy, (go) more slowly.595
هر حریصی هست محروم ای پسر ** چون حریصان تگ مرو آهسته‌تر
On that journey they (the townsman's party) suffered pains and anguish like the torment of a land-bird in fresh water.
اندر آن ره رنجها دیدند و تاب ** چون عذاب مرغ خاکی در عذاب
They became sick of the village and the country and of the sugared expressions of such an uninstructed boor.
سیر گشته از ده و از روستا ** وز شکرریز چنان نا اوستا
How the Khwája and his kinsfolk arrived at the village, and how the countryman pretended not to see or recognise them:
رسیدن خواجه و قومش به ده و نادیده و ناشناخته آوردن روستایی ایشان را
When, after a month, they arrived in that quarter, themselves without provisions and their beasts without fodder,
بعد ماهی چون رسیدند آن طرف ** بی‌نوا ایشان ستوران بی علف
See how the countryman, from evil intent, still inflicts (on them) calamities small and great,
روستایی بین که از بدنیتی ** می‌کند بعد اللتیا والتی
And keeps his face hidden from them by day, lest they should open their mouths in the direction of his orchard.600
روی پنهان می‌کند زیشان بروز ** تا سوی باغش بنگشایند پوز
’Tis better that a face like that, which is wholly (composed of) hypocrisy and malice, should be hidden from Moslems.
آنچنان رو که همه رزق و شرست ** از مسلمانان نهان اولیترست
There are faces on which demons are settled like gnats, as (though they were) guardsmen.
رویها باشد که دیوان چون مگس ** بر سرش بنشسته باشند چون حرس
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.
چون ببینی روی او در تو فتند ** یا مبین آن رو چو دیدی خوش مخند
Concerning such a wicked, sinful face God hath said, “Verily, We will drag (him) by the forelock.”
در چنان روی خبیث عاصیه ** گفت یزدان نسفعن بالناصیه
When they (the townsman's party) had made enquiry and found his (the countryman's) house, they hurried like kinsfolk to the door.605
چون بپرسیدند و خانه‌ش یافتند ** همچو خویشان سوی در بشتافتند
(Thereupon) the people in his house bolted the door. At this perverseness, the Khwája became mad-like,
در فرو بستند اهل خانه‌اش ** خواجه شد زین کژروی دیوانه‌وش
But indeed it was no time for asperity: when you have fallen into the pit, what is the use of being enraged?
لیک هنگام درشتی هم نبود ** چون در افتادی بچه تیزی چه سود
Five days they remained at his door: (they passed) the night in the cold, the day itself in the blaze of the sun.
بر درش ماندند ایشان پنج روز ** شب بسرما روز خود خورشیدسوز
Their remaining (there) was not from heedlessness or asininity; nay, it was from necessity and want of an ass.
نه ز غفلت بود ماندن نه خری ** بلک بود از اضطرار و بی‌خری
From necessity, the good are (often) bound to the vile: from sore hunger the lion will eat a putrid carcase.610
با لیمان بسته نیکان ز اضطرار ** شیر مرداری خورد از جوع زار
He (the townsman) would see him (the countryman) and salute him, saying, “I am so-and-so, this is my name.”
او همی‌دیدش همی‌کردش سلام ** که فلانم من مرا اینست نام
“Maybe,” he said; “how should I know who thou art, whether thou art a dirty fellow or an honest gentleman?”
گفت باشد من چه دانم تو کیی ** یا پلیدی یا قرین پاکیی
“This moment,” said he, “resembles the Resurrection, since a brother has come to flee from his brother.”
گفت این دم با قیامت شد شبیه ** تا برادر شد یفر من اخیه
He would explain to him (the countryman), saying, “I am he from whose table thou didst eat viands manifold.
شرح می‌کردش که من آنم که تو ** لوتها خوردی ز خوان من دوتو
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).615
آن فلان روزت خریدم آن متاع ** کل سر جاوز الاثنین شاع