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4
214-263

  • For thou art ashamed before every dirty braggart, and not before thy God.
  • که ز هر ناشسته رویی کپ زنی ** شرم داری وز خدای خویش نی
  • The purpose for which God is called Samí‘ (Hearing) and Basír (Seeing).
  • غرض از سمیع و بصیر گفتن خدا را
  • God has called Himself Basír (Seeing), in order that His seeing thee may at every moment be a deterrent (against sin). 215
  • از پی آن گفت حق خود را بصیر ** که بود دید ویت هر دم نذیر
  • 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 سمیع ** تا ببندی لب ز گفتار شنیع
  • God has called Himself ‘Alím (Knowing), in order that thou mayst fear to meditate a wicked deed.
  • از پی آن گفت حق خود را علیم ** تا نیندیشی فسادی تو ز بیم
  • These are not proper names applicable to God: (proper names are merely designations), for even a negro may have the name Káfúr (Camphor).
  • نیست اینها بر خدا اسم علم ** که سیه کافور دارد نام هم
  • The Names (of God) are derivative and (denote) Eternal Attributes: (they are) not unsound like (the doctrine of) the First Cause.
  • اسم مشتقست و اوصاف قدیم ** نه مثال علت اولی سقیم
  • Otherwise, it would be ridicule and mockery and deception, (like calling) a deaf person Samí‘ (Hearer) and blind men Ziyá (Radiance); 220
  • ورنه تسخر باشد و طنز و دها ** کر را سامع ضریران را ضیا
  • Or (as though) Hayí (Bashful) should be the proper name of an impudent fellow, or Sabíh (Beautiful) the name of a hideous blackamoor.
  • یا علم باشد حیی نام وقیح ** یا سیاه زشت را نام صبیح
  • You may confer the title of Hájjí (Pilgrim) or Ghází (Holy Warrior) on a newborn child for the purpose of (indicating his) lineage;
  • طفلک نوزاده را حاجی لقب ** یا لقب غازی نهی بهر نسب
  • (But) if these titles are used in praise, they are not correct unless he (the person so described) possess that (particular) quality.
  • گر بگویند این لقبها در مدیح ** تا ندارد آن صفت نبود صحیح
  • (Otherwise), it would be a ridicule and mockery (so to use them), or madness: God is clear of (untouched by) what the unrighteous say.
  • تسخر و طنزی بود آن یا جنون ** پاک حق عما یقول الظالمون
  • I knew, before (our meeting), that thou art good-looking but evil-natured; 225
  • من همی دانستمت پیش از وصال ** که نکورویی ولیکن بدخصال
  • I knew, before coming face to face (with thee), that by reason of contumacy thou art set fast in damnation.
  • من همی دانستمت پیش از لقا ** کز ستیزه راسخی اندر شقا
  • 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).
  • چونک چشمم سرخ باشد در غمش ** دانمش زان درد گر کم بینمش
  • Thou deemedst me as a lamb without the shepherd, thou thoughtest that I have none keeping watch (over me).
  • تو مرا چون بره دیدی بی شبان ** تو گمان بردی ندارم پاسبان
  • The cause why lovers have moaned in grief is that they have rubbed their eyes malapropos.
  • عاشقان از درد زان نالیده‌اند ** که نظر ناجایگه مالیده‌اند
  • They have regarded that Gazelle as being shepherdless, they have regarded that Captive as (one who may be taken) cost-free, 230
  • بی‌شبان دانسته‌اند آن ظبی را ** رایگان دانسته‌اند آن سبی را
  • 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.
  • تا ز غمزه تیر آمد بر جگر ** که منم حارس گزافه کم نگر
  • How am I meaner than a lamb, meaner than a kid, that there should not be a keeper behind me?
  • کی کم از بره کم از بزغاله‌ام ** که نباشد حارس از دنباله‌ام
  • I have a Keeper whom it beseems to hold dominion: He knoweth the wind that blows upon me.
  • حارسی دارم که ملکش می‌سزد ** داند او بادی که آن بر من وزد
  • Whether that wind was cold or hot, that Knowing One is not unaware, is not absent, O infirm man.
  • سرد بود آن باد یا گرم آن علیم ** نیست غافل نیست غایب ای سقیم
  • The appetitive soul is deaf and blind to God: I with my heart was seeing thy blindness from afar. 235
  • نفس شهوانی ز حق کرست و کور ** من به دل کوریت می‌دیدم ز دور
  • For eight years I did not inquire after thee at all, because I saw thee (to be) full of ignorance, fold on fold.
  • هشت سالت زان نپرسیدم به هیچ ** که پرت دیدم ز جهل پیچ پیچ
  • Why, indeed, should I inquire after one who is in t he bath-stove (of lust), and say (to him) ‘How art thou?’ when he is (plunged) headlong (in sensuality)?
  • خود چه پرسم آنک او باشد بتون ** که تو چونی چون بود او سرنگون
  • Comparison of this world to a bath-stove and of piety to the bath.
  • مثال دنیا چون گولخن و تقوی چون حمام
  • The lust of this world is like the bath-stove by which the bath, piety, is (made) resplendent;
  • شهوت دنیا مثال گلخنست ** که ازو حمام تقوی روشنست
  • But the pious man's portion from this stove is (naught but) purity, because he is in the hot-bath and in cleanliness.
  • لیک قسم متقی زین تون صفاست ** زانک در گرمابه است و در نقاست
  • The rich resemble those who carry dung for the bath-keeper's fire-making. 240
  • اغنیا ماننده‌ی سرگین‌کشان ** بهر آتش کردن گرمابه‌بان
  • God hath implanted cupidity in them, in order that the bath may be hot and well-provided.
  • اندریشان حرص بنهاده خدا ** تا بود گرمابه گرم و با نوا
  • Abandon this stove and advance into the hot-bath: know that abandonment of the stove is the very essence of that bath.
  • ترک این تون گوی و در گرمابه ران ** ترک تون را عین آن گرمابه دان
  • Any one who is in the stove is as a servant to him that is self-denying and on his guard.
  • هر که در تونست او چون خادمست ** مر ورا که صابرست و حازمست
  • Whosoever has entered the bath, his (characteristic) sign is visible upon his comely face.
  • هر که در حمام شد سیمای او ** هست پیدا بر رخ زیبای او
  • The signs of the stokers are conspicuous too—in their dress and in the smoke and dust (which blacken them). 245
  • تونیان را نیز سیما آشکار ** از لباس و از دخان و از غبار
  • And if you see not his (the stoker's) face, smell him; smell is (as) a staff for every one that is blind;
  • ور نبینی روش بویش را بگیر ** بو عصا آمد برای هر ضریر
  • And if you have not (the sense of) smell, induce him to speak, and from the new talk learn the old secret.
  • ور نداری بو در آرش در سخن ** از حدیث نو بدان راز کهن
  • Then a gold-possessing stoker will say, “I have brought in twenty baskets of filth, (working from dawn) till nightfall.”
  • پس بگوید تونیی صاحب ذهب ** بیست سله چرک بردم تا به شب
  • Your cupidity is like fire in the (material) world: every (flaming) tongue (thereof) has opened a hundred mouths (to swallow filthy lucre).
  • حرص تو چون آتشست اندر جهان ** باز کرده هر زبانه صد دهان
  • In the sight of Reason, this gold is foul as dung, although, like dung, it is (the cause of) the blazing of the fire. 250
  • پیش عقل این زر چو سرگین ناخوشست ** گرچه چون سرگین فروغ آتشست
  • The sun, which emulates the fire, makes the moist filth fit for the fire.
  • آفتابی که دم از آتش زند ** چرک تر را لایق آتش کند
  • The sun also made the stone gold, in order that a hundred sparks might fall into the stove of cupidity.
  • آفتاب آن سنگ را هم کرد زر ** تا بتون حرص افتد صد شرر
  • He who says, “I have collected riches”—what is (the meaning of) it? It means, “I have brought in all this filth.”
  • آنک گوید مال گرد آورده‌ام ** چیست یعنی چرک چندین برده‌ام
  • Albeit this saying is exceedingly disgraceful, there are boasts on this account amongst the stokers.
  • این سخن گرچه که رسوایی‌فزاست ** در میان تونیان زین فخرهاست
  • (One of them says), “Thou hast carried (only) six baskets ere nightfall; I have carried twenty baskets without trouble.” 255
  • که تو شش سله کشیدی تا به شب ** من کشیدم بیست سله بی کرب
  • He that was born in the stove and never saw purity, the smell of musk produces a painful effect upon him.
  • آنک در تون زاد و پاکی را ندید ** بوی مشک آرد برو رنجی پدید
  • Story of the tanner who fainted and sickened on smelling otto and musk in the bazaar of the perfumers.
  • قصه‌ی آن دباغ کی در بازار عطاران از بوی عطر و مشک بیهوش و رنجور شد
  • A certain man fell senseless and curled up as soon as he came into the bazaar of the perfumers.
  • آن یکی افتاد بیهوش و خمید ** چونک در بازار عطاران رسید
  • The scent of the perfume (floating) from the goodly perfumers smote him, so that his head reeled and he fell on the spot.
  • بوی عطرش زد ز عطاران راد ** تا بگردیدش سر و بر جا فتاد
  • He fell unconscious, like a car case, at noontide in the middle of the thoroughfare.
  • هم‌چو مردار اوفتاد او بی‌خبر ** نیم روز اندر میان ره‌گذر
  • Thereupon the people gathered over him, all crying Lá hawl and applying remedies. 260
  • جمع آمد خلق بر وی آن زمان ** جملگان لاحول‌گو درمان کنان
  • One was putting his hand on his (the tanner's) heart, while another sprinkled rose-water upon him;
  • آن یکی کف بر دل او می براند ** وز گلاب آن دیگری بر وی فشاند
  • (For) he did not know that from (smelling) rose-water in the meadow (the bazaar) that calamity had overtaken him.
  • او نمی‌دانست کاندر مرتعه ** از گلاب آمد ورا آن واقعه
  • One was massaging his hands and head, and another was bringing moist clay mixed with straw (to serve as a cold plaster);
  • آن یکی دستش همی‌مالید و سر ** وآن دگر کهگل همی آورد تر