بخش 17 - 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:

He was pacing round it, stooping humbly in circumambulation; he was also giving it pure sugar- julep (to drink).

An idle talker said, “O half-baked Majnún, what hypocrisy is this that thou art always displaying?

A dog's muzzle is ever eating filth; a dog scrapes its séant with its lips.”

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).

Majnún said, “Thou art entirely (external) form and body: come within, and view it (the dog) through my eyes;

For this (dog) is a talisman sealed by (the hand of) the Lord: this (dog) is the guardian of the abode of Laylá.

Look at its high aspiration and its heart and soul and knowledge; (consider) where it chose (to live) and made its dwelling-place.

It is the dog of blessed countenance, (the dog) of my Cave; nay, it is the sharer of my grief and woe.

The dog that stays in her abode, how should I give a single hair of it to the lions?

Oh, since to her dogs the lions are (devoted) slaves, there is no possibility of speaking (further). Silence, and farewell!”

If ye pass beyond form, O friends, ’tis Paradise and rose-gardens within rose gardens.

When thou hast broken and destroyed thine own form, thou hast learned to break the form of everything.

After that, thou wilt break every form: like Haydar (‘Alí), thou wilt uproot the gate of Khaybar.

That simple Khwája was duped by form, for he was going to the country on (the strength of) infirm words (vain promises).

(He was going) joyously towards the snare of that flattery, as a bird towards the bait of tribulation.

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;

(So) in desire for the bait the little birds are merrily flying and running towards that imposture.

If I acquaint thee (fully) with the joy of the Khwája, I fear, O wayfarer, lest I make thee late.

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.

For about a month they were hurrying from village to village, because they did not well know the way to the (countryman's) village.

If anybody goes on the way without a leader, every two days' journey becomes one of a hundred years.

Whoever speeds towards the Ka‘ba without a guide becomes contemptible, like these bewildered men.

Whoever takes up a trade (or profession) without (having) a teacher becomes a laughing-stock in town and country.

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?

He gains wealth who earns something; ’tis an extraordinary event when one hits upon a (buried) treasure.

Where is a Mustafá (Mohammed) whose body is spirit, so that the Merciful (God) should teach (him) the Qur’án?

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).

O son, every greedy person is deprived (of spiritual blessings): do not thou run like the greedy, (go) more slowly.

On that journey they (the townsman's party) suffered pains and anguish like the torment of a land-bird in fresh water.

They became sick of the village and the country and of the sugared expressions of such an uninstructed boor.