How the Khwája and his kinsfolk arrived

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

بعد ماهی چون رسیدند آن طرف بی‌نوا ایشان ستوران بی علف
When, after a month, they arrived in that quarter, themselves without provisions and their beasts without fodder,
روستایی بین که از بدنیتی می‌کند بعد اللتیا والتی
See how the countryman, from evil intent, still inflicts (on them) calamities great and small,
روی پنهان می‌کند زیشان بروز تا سوی باغش بنگشایند پوز
And keeps his face hidden from them by day, lest they should open their mouths in the direction of his orchard.
آنچنان رو که همه رزق و شرست از مسلمانان نهان اولیترست
‘Tis better that a face like that, which is wholly (composed of) hypocrisy and malice, should be hidden from Moslems.
رویها باشد که دیوان چون مگس بر سرش بنشسته باشند چون حرس
There are faces on which demons are settled like gnats, as (though they were) guardsmen.
چون ببینی روی او در تو فتند یا مبین آن رو چو دیدی خوش مخند
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.
در چنان روی خبیث عاصیه گفت یزدان نسفعن بالناصیه
Concerning such a wicked, sinful face God hath said, “Verily, We will drag (him) by the forelock.”
چون بپرسیدند و خانه‌ش یافتند همچو خویشان سوی در بشتافتند
When they (the townsman’s party) had made enquiry and found his (the countryman’s) house, they hurried like kinsfolk to the door.
در فرو بستند اهل خانه‌اش خواجه شد زین کژروی دیوانه‌وش
(Thereupon) the people in his house bolted the door. At this perverseness, the Khwája became mad-like,
لیک هنگام درشتی هم نبود چون در افتادی بچه تیزی چه سود
But indeed it was no time for asperity: when you have fallen into the pit, what is the use of being enraged?
بر درش ماندند ایشان پنج روز شب بسرما روز خود خورشیدسوز
Five days they remained at his door: (they passed) the night in the cold, the day itself in the blaze of the sun.
نه ز غفلت بود ماندن نه خری بلک بود از اضطرار و بی‌خری
Their remaining (there) was not from heedlessness or asininity; nay, it was from necessity and want of an ass.
با لیمان بسته نیکان ز اضطرار شیر مرداری خورد از جوع زار
From necessity, the good are (often) bound to the vile: from sore hunger the lion will eat a putrid carcase.
او همی‌دیدش همی‌کردش سلام که فلانم من مرا اینست نام
He (the townsman) would see him (the countryman) and salute him, saying, “I am so-and-so, this is my name.”
گفت باشد من چه دانم تو کیی یا پلیدی یا قرین پاکیی
“Maybe,” he said; “how should I know who thou art, whether thou art a dirty fellow or an honest gentleman?”
گفت این دم با قیامت شد شبیه تا برادر شد یفر من اخیه
“This moment,” said he, “resembles the Resurrection, since a brother has come to flee from his brother.”
شرح می‌کردش که من آنم که تو لوتها خوردی ز خوان من دوتو
He would explain to him (the countryman), saying, “I am he from whose table thou didst eat viands manifold.
آن فلان روزت خریدم آن متاع کل سر جاوز الاثنین شاع
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).
سر مهر ما شنیدستند خلق شرم دارد رو چو نعمت خورد حلق
The people heard the secret of our affection; (as a rule) when the gullet has received bounty, the face hath (signs of) bashfulness.”
او همی‌گفتش چه گویی ترهات نه ترا دانم نه نام تو نه جات
He (the countryman) would say to him, “Why dost thou talk nonsense? I know neither thee nor thy name nor thy dwelling-place.”
پنجمین شب ابر و بارانی گرفت کاسمان از بارشش دارد شگفت
On the fifth night there began such a (storm of) cloud and rain that the sky might (well) be astonished at its raining.
چون رسید آن کارد اندر استخوان حلقه زد خواجه که مهتر را بخوان
When the knife reached the bone, the Khwája knocked at the door, crying, “Call the master!”
چون بصد الحاح آمد سوی در گفت آخر چیست ای جان پدر
When (at last), in response to a hundred urgent entreaties, he came to the door, he said, “Why, what is it, my dear sir?”
گفت من آن حقها بگذاشتم ترک کردم آنچ می‌پنداشتم
He replied, “I abandon those claims (to thy gratitude), I renounce that (recompense) which I was fancying.
پنج‌ساله رنج دیدم پنج روز جان مسکینم درین گرما و سوز
I have suffered five years’ pain: five days my miserable soul (hath been) amidst this heat and blaze.”
یک جفا از خویش و از یار و تبار در گرانی هست چون سیصد هزار
One injustice from kindred and friends and family is in heaviness as three hundred thousand,
زانک دل ننهاد بر جور و جفاش جانش خوگر بود با لطف و وفاش
Because he (the sufferer) did not set his mind on (anticipate) his (the friend’s) cruelty and injustice: his soul was accustomed to kindness and faithfulness from him.
هرچه بر مردم بلا و شدتست این یقین دان کز خلاف عادتست
Whatsoever is tribulation and sore grief to men, know for sure that this is in consequence of its being contrary to habit.
گفت ای خورشید مهرت در زوال گر تو خونم ریختی کردم حلال
He (the townsman) said (further), “O thou the sun of whose love is in decline, if thou hast shed my blood, I acquit thee.
امشب باران به ما ده گوشه‌ای تا بیابی در قیامت توشه‌ای
On this night of rain give us a nook (to shelter in), so that at the Resurrection thou mayst obtain a viaticum (reward for the good work).”
گفت یک گوشه‌ست آن باغبان هست اینجا گرگ را او پاسبان
“There is a nook,” he replied, “belonging to the keeper of the vineyard: he keeps watch there against the wolf,
در کفش تیر و کمان از بهر گرگ تا زند گر آید آن گرگ سترگ
(With) bow and arrow in his hand on account of the wolf, so that he may shoot if the fierce wolf should come.
گر تو آن خدمت کنی جا آن تست ورنه جای دیگری فرمای جست
If thou wilt do that service, the place is thine; and if not, have the kindness to seek another place.”
گفت صد خدمت کنم تو جای ده آن کمان و تیر در کفم بنه
He said, “I will do a hundred services, (only) give thou the place, and put that bow and arrow in my hand.
من نخسپم حارسی رز کنم گر بر آرد گرگ سر تیرش زنم
I will not sleep, I will guard the vines; if the wolf raise his head, I will shoot the arrow at him.
بهر حق مگذارم امشب ای دودل آب باران بر سر و در زیر گل
For God’s sake do not leave me to-night, O double-hearted (hypocrite), (with) the rain-water overhead and the mud underneath!”
گوشه‌ای خالی شد و او با عیال رفت آنجا جای تنگ و بی مجال
A nook was cleared, and he with his family went thither: (’twas) a narrow place and without room to turn.
چون ملخ بر همدگر گشته سوار از نهیب سیل اندر کنج غار
Mounted upon one another, like locusts, (and crowded) from terror of the flood into the corner of the cavern,
شب همه شب جمله گویان ای خدا این سزای ما سزای ما سزا
During the night, the whole night, they all (were) crying, “O God, this serves us right, serves us right, serves us right.”
این سزای آنک شد یار خسان یا کسی کرداز برای ناکسان
This is what is deserved by him that consorted with the vile, or showed worthiness for the sake of the unworthy.
این سزای آنک اندر طمع خام ترک گوید خدمت خاک کرام
This is what is deserved by him that in vain desire gives up paying homage to the dust of the noble.
خاک پاکان لیسی و دیوارشان بهتر از عام و رز و گلزارشان
That you lick the dust and the wall of the pure (elect) is better (for you) than the vulgar and their vines and rose-gardens.
بنده‌ی یک مرد روشن‌دل شوی به که بر فرق سر شاهان روی
That you become a slave to a man of enlightened heart is better (for you) than that you should walk upon the crown of the head of kings.
از ملوک خاک جز بانگ دهل تو نخواهی یافت ای پیک سبل
From the kings of earth you will get nothing but the (empty) noise of a drum, O courier of (many) roads.
شهریان خود ره‌زنان نسبت بروح روستایی کیست گیج و بی فتوح
Even the townsmen are brigands in comparison with the Spirit. Who is the countryman? The fool that is without spiritual gifts.
این سزای آنک بی تدبیر عقل بانگ غولی آمدش بگزید نقل
This is what is deserved by him who, (when) the cry of a ghoul came to him, without rational foresight chose to move (towards the ghoul).
چون پشیمانی ز دل شد تا شغاف زان سپس سودی ندارد اعتراف
When repentance has gone from the (core of the) heart to the pericardium after that it is of no use to acknowledge (one’s sin).
آن کمان و تیر اندر دست او گرگ را جویان همه شب سو بسو
(With) the bow and arrow in his hand, he (was) seeking the wolf all night to and fro.
گرگ بر وی خود مسلط چون شرر گرگ جویان و ز گرگ او بی‌خبر
The wolf, in sooth, was given power over him, like sparks of fire: (he was) seeking the wolf (outside), and (was) unaware of the wolf (within himself).
هر پشه هر کیک چون گرگی شده اندر آن ویرانه‌شان زخمی زده
Every gnat, every flea, had become as a wolf and inflicted a wound upon them in that ruined place.
فرصت آن پشه راندن هم نبود از نهیب حمله‌ی گرگ عنود
There was no opportunity even of driving away those gnats, because of (their) dread of an attack by the contumacious wolf,
تا نباید گرگ آسیبی زند روستایی ریش خواجه بر کند
Lest the wolf should inflict some damage, (and then) the countryman would tear out the Khwája’s beard.
این چنین دندان‌کنان تا نیمشب جانشان از ناف می‌آمد به لب
In this wise (they were) gnashing their teeth till midnight: their souls were coming (up) from the navel to the lip.
ناگهان تمثال گرگ هشته‌ای سر بر آورد از فراز پشته‌ای
Suddenly the figure of a deserted (solitary) wolf raised its head (appeared) from the top of a hillock.
تیر را بگشاد آن خواجه ز شست زد بر آن حیوان که تا افتاد پست
The Khwája loosed the arrow from the thumbstall and shot at the animal, so that it fell to the ground.
اندر افتادن ز حیوان باد جست روستایی های کرد و کوفت دست
In falling, wind escaped from the animal: the countryman uttered a wail and beat his hands,
ناجوامردا که خرکره‌ی منست گفت نه این گرگ چون آهرمنست
(Crying), “O ungenerous (wretch), it is my ass-colt!” “Nay,” said he, “this is the devilish wolf.
اندرو اشکال گرگی ظاهرست شکل او از گرگی او مخبرست
The features of wolfishness are apparent in it; its form makes (one) acquainted with its wolfishness.”
گفت نه بادی که جست از فرج وی می‌شناسم همچنانک آبی ز می
“Nay,” he said, “I know the wind that escaped from its arse as well as (I know) water from wine.
کشته‌ای خرکره‌ام را در ریاض که مبادت بسط هرگز ز انقباض
Thou hast killed my ass-colt in the meadows mayst thou never be released from anguish!”
گفت نیکوتر تفحص کن شبست شخصها در شب ز ناظر محجبست
“Make a better investigation,” he replied; “it is night, and at night material objects are screened from the beholder.
شب غلط بنماید و مبدل بسی دید صایب شب ندارد هر کسی
Night causes many a thing to appear wrong and changed (from its proper aspect): not every one has the (power of) seeing correctly by night.
هم شب و هم ابر و هم باران ژرف این سه تاریکی غلط آرد شگرف
(Now there is) both night and clouds and heavy rain withal: these three darknesses produce great error.”
گفت آن بر من چو روز روشنست می‌شناسم باد خرکره‌ی منست
He said, “To me ’tis as (manifest as) bright day: I know (it), it is the wind of my ass-colt.
در میان بیست باد آن باد را می‌شناسم چون مسافر زاد را
Amongst twenty winds I know that wind as the traveller (knows) his provisions for the journey.”
خواجه بر جست و بیامد ناشکفت روستایی را گریبانش گرفت
The Khwája sprang up, and losing patience he seized the countryman by his collar,
کابله طرار شید آورده‌ای بنگ و افیون هر دو با هم خورده‌ای
Crying, “O fool and cutpurse, thou hast shown hypocrisy: thou hast eaten both beng and opium together.
در سه تاریکی شناسی باد خر چون ندانی مر مرا ای خیره‌سر
Amidst three darknesses thou knowest the wind of the ass: how dost not thou know me, O giddy-head?
آنک داند نیمشب گوساله را چون نداند همره ده‌ساله را
He that knows a colt at midnight, how should he not know his own ten years’ comrade?”
خویشتن را عارف و واله کنی خاک در چشم مروت می‌زنی
Thou art feigning to be a gnostic and distraught (with love of God): thou art throwing dust in the eyes of generosity,
که مرا از خویش هم آگاه نیست در دلم گنجای جز الله نیست
Saying, “I have no consciousness even of myself: in my heart there is no room for aught but God.
آنچ دی خوردم از آنم یاد نیست این دل از غیر تحیر شاد نیست
I have no recollection of what I ate yesterday: this heart takes joy in nothing except bewilderment.
عاقل و مجنون حقم یاد آر در چنین بی‌خویشیم معذور دار
I am sane and maddened by God: remember (this), and (since I am) in such a state of selflessness, hold me excusable.
آنک مرداری خورد یعنی نبید شرع او را سوی معذوران کشید
He that eats carrion, that is to say, (drinks) date-wine the (religious) Law enrols him amongst those who are excused.
مست و بنگی را طلاق و بیع نیست همچو طفلست او معاف و معتقیست
The drunkard and eater of beng has not (the right of) divorce or barter; he is even as a child: he is a person absolved and emancipated.
مستیی کید ز بوی شاه فرد صد خم می در سر و مغز آن نکرد
The intoxication that arises from the scent of the unique King a hundred vats of wine never wrought that (intoxication) in head and brain.
پس برو تکلیف چون باشد روا اسب ساقط گشت و شد بی دست و پا
To him (the God-intoxicated man), then, how should the obligation (to keep the Law) be applicable? The horse is fallen (out of account) and has become unable to move.
بار کی نهد در جهان خرکره را درس کی دهد پارسی بومره را
Who in the world would lay a load upon the ass-colt? Who would give lessons in Persian to Bú Murra?
بار بر گیرند چون آمد عرج گفت حق لیس علی الاعمی حرج
When lameness comes, the load is taken off: God hath said,It is no sin in the blind.
سوی خود اعمی شدم از حق بصیر پس معافم از قلیل و از کثیر
I have become blind in regard to myself, seeing by (the grace of) God: therefore I am absolved from the small (obligation) and from the great.”
لاف درویشی زنی و بی‌خودی های هوی مستیان ایزدی
Thou braggest of thy dervishhood and selflessness, (thou utterest) the wailful cries of those intoxicated with God,
که زمین را من ندانم ز آسمان امتحانت کرد غیرت امتحان
Saying, “I know not earth from heaven.” The (Divine) jealousy hath tried thee, tried thee (and found thee wanting).
باد خرکره‌ی چنین رسوات کرد هستی نفی ترا اثبات کرد
Thus hath the wind of thy ass-colt put thee to shame, thus hath it affirmed the existence of thy self-negation.
این چنین رسوا کند حق شید را این چنین گیرد رمیده‌صید را
In this wise doth God expose hypocrisy, in this wise doth He catch the quarry that has started away.
صد هزاران امتحانست ای پسر هر که گوید من شدم سرهنگ در
There are hundreds of thousands of trials, O son, for any one who says, “I am the captain of the Gate.”
گر نداند عامه او را ز امتحان پختگان راه جویندش نشان
If the vulgar do not know him by (putting him to) the trial, (yet) the adepts of the Way will demand from him the token (of his veracity).
چون کند دعوی خیاطی خسی افکند در پیش او شه اطلسی
When a churl pretends to be a tailor, the king will throw down a piece of satin in front of him,
که ببر این را بغلطاق فراخ ز امتحان پیدا شود او را دو شاخ
Saying, “Cut this into a wide undervest (baghaltáq)”: from (as the result of) the trial there appear two horns on him.
گر نبودی امتحان هر بدی هر مخنث در وغا رستم بدی
Were there not a testing of every vicious person, every effeminate would be a Rustam in the fray.
خود مخنث را زره پوشیده گیر چون ببیند زخم گردد چون اسیر
Even suppose that the effeminate has put on a coat of mail: as soon as he feels the blow, he will become as a captive.
مست حق هشیار چون شد از دبور مست حق ناید به خود تا نفخ صور
How will he that is intoxicated with God be restored to his senses by (the soft breath of) the west-wind? The God-intoxicated man will not come to himself till the blast of the trumpet (of Resurrection).
باده‌ی حق راست باشد بی دروغ دوغ خوردی دوغ خوردی دوغ دوغ
The wine of God is true, not false: thou hast drunk buttermilk, thou hast drunk buttermilk, buttermilk, buttermilk!
ساختی خود را جنید و بایزید رو که نشناسم تبر را از کلید
Thou hast made thyself out to be a Junayd or a Báyazíd, (saying), “Begone, for I do not know a hatchet from a key.”
بدرگی و منبلی و حرص و آز چون کنی پنهان بشید ای مکرساز
How by means of hypocrisy, O contriver of fraud, wilt thou conceal depravity of nature and (spiritual) sloth and greed and concupiscence?
خویش را منصور حلاجی کنی آتشی در پنبه‌ی یاران زنی
Thou makest thyself a Mansúr-i Halláj and settest fire to the cotton of thy friends,
که بنشناسم عمر از بولهب باد کره‌ی خود شناسم نیمشب
Saying, “I do not know ‘Umar from Bú Lahab, (but) I know the wind of my ass-colt at midnight.”
ای خری کین از تو خر باور کند خویش را بهر تو کور و کر کند
Oh, the ass that would believe this from an ass like thee, and would make himself blind and deaf for thy sake!
خویش را از ره‌روان کمتر شمر تو حریف ره‌ریانی گه مخور
Do not count thyself one of the travellers on the Way; thou art a comrade of them that defile the Way: do not eat dung (do not talk rubbish)!
باز پر از شید سوی عقل تاز کی پرد بر آسمان پر مجاز
Fly back from hypocrisy, hasten towards Reason: how shall the wing of the phenomenal (unreal) soar to Heaven?
خویشتن را عاشق حق ساختی عشق با دیو سیاهی باختی
Thou hast feigned to be a lover of God, (but in truth) thou hast played the game of love with a black devil.
عاشق و معشوق را در رستخیز دو بدو بندند و پیش آرند تیز
At the Resurrection lover and beloved shall be tied in couples and quickly brought forward (to judgement).
تو چه خود را گیج و بی‌خود کرده‌ای خون رز کو خون ما را خورده‌ای
Why hast thou made thyself crazy and senseless? Where is the blood of the vine? Thou hast drunk our blood,
رو که نشناسم ترا از من بجه عارف بی‌خویشم و بهلول ده
(Saying), “Begone, I do not know thee: spring away from me. I am a gnostic who is beside himself and (I am) the Buhlúl of the village.”
تو توهم می‌کنی از قرب حق که طبق‌گر دور نبود از طبق
Thou art conceiving a false opinion of thy nearness to God, thinking that the Tray-maker is not far from the tray;
این نمی‌بینی که قرب اولیا صد کرامت دارد و کار و کیا
(And) thou dost not see this, that the nearness of the saints (to God) hath a hundred miracles and pomps and powers.
آهن از داوود مومی می‌شود موم در دستت چو آهن می‌بود
By David iron is made (soft as) a piece of wax; in thy hand wax is (hard) as iron.
قرب خلق و رزق بر جمله‌ست عام قرب وحی عشق دارند این کرام
Nearness (to God) in respect of (His) creating and sustaining (us) is common to all, (but only) these noble ones possess the nearness (consisting) of the inspiration of Love.
قرب بر انواع باشد ای پدر می‌زند خورشید بر کهسار و زر
Nearness is of various kinds, O father: the sun strikes (both) on the mountains and on the gold (in the mine);
لیک قربی هست با زر شید را که از آن آگه نباشد بید را
But between the sun and the gold there is a nearness (affinity) of which the bíd-tree hath no knowledge.
شاخ خشک و تر قریب آفتاب آفتاب از هر دو کی دارد حجاب
(Both) the dry and fresh bough are near to the sun: how should the sun be screened off from either?
لیک کو آن قربت شاخ طری که ثمار پخته از وی می‌خوری
But where is the nearness of the sappy bough, from which you eat ripe fruit?
شاخ خشک از قربت آن آفتاب غیر زوتر خشک گشتن گو بیاب
From nearness to the sun let the dry bough get (if it can) anything besides withering sooner!
آنچنان مستی مباش ای بی‌خرد که به عقل آید پشیمانی خورد
O man without wisdom, do not be an inebriate of the sort that (when) he comes (back) to his wits he feels sorry;
بلک از آن مستان که چون می می‌خورند عقلهای پخته حسرت می‌برند
Nay, be one of those inebriates on account of whom, whilst they are drinking the wine (of Divine Love), mature (strong) intellects suffer regret.
ای گرفته همچو گربه موش پیر گر از آن می شیرگیری شیر گیر
O thou who, like a cat, hast caught (nothing better than) an old mouse, if thou art pot-valiant with that wine (of Love), catch the Lion!
ای بخورده از خیالی جام هیچ همچو مستان حقایق بر مپیچ
O thou who hast quaffed the cup of Naught from a phantom, do not reel like them that are intoxicated with the (Divine) realities.
می‌فتی این سو و آن سو مست‌وار ای تو این سو نیستت زان سو گذار
Thou art falling to this side and that, like the drunken: O thou (who art) on this side, there is no passage for thee on that side.
گر بدان سو راه یابی بعد از آن گه بدین سو گه بدان سو سر فشان
If thou (ever) find the way to that side, thenceforth toss thy head now to this side, now to that!
جمله این سویی از آن سو کپ مزن چون نداری مرگ هرزه جان مکن
Thou art all on this side, (therefore) do not idly boast of that side: since thou hast not (died) the death (to self), do not agonise thyself in vain.
آن خضرجان کز اجل نهراسد او شاید ار مخلوق را نشناسد او
He with the soul of Khadir, (he) that does not shrink from death if he know not the created (world), ’tis fitting.
کام از ذوق توهم خوش کنی در دمی در خیک خود پرش کنی
Thou sweetenest thy palate with the savour of false imagination; thou blowest into the bag of selfhood and fillest it:
پس به یک سوزن تهی گردی ز باد این چنین فربه تن عاقل مباد
Then, at one prick of a needle thou art emptied of wind may no intelligent man’s body be fat (swollen) like this!
کوزه‌ها سازی ز برف اندر شتا کی کند چون آب بیند آن وفا
Thou makest pots of snow in winter: when they see the water how shall they maintain that (former) constancy?

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