I (have) heard that an insolent fellow, liver-consumed
(state-distressed)
Possessed an old gold coin (an ashrafi) newly-gained.
He heard from old men, dinar-understanding (possessors
of wealth),
That, in the world, gold brings gold; treasure, treasure.
He went to the market, so that with gold he might draw
gold;
Might attract a gold coin with (his own) gold coin.
He reached the shop of a certain jewel-seller,
Than whose gold more he beheld not in one place.
Spilled from a large tight leathern bag,—gold;
Gold filings, with gold filings; and gold, with gold.
Men accept this tale as part of Niámí's work, and consider it true; but indeed it is spurious. See the commentary by Muhammad Gulví, page 55 (near the foot).
“Rind” here signifies—mardum-i-muhil be bák va be ḳaid, a knave, fearless and unrestrained. But, in the language of holy travellers, it means—one acquainted with the shara'iyat, ṭaríḳat, haḳíkat and ma'rifat.
3The second line may be:—
Might attract the whole wealth of the West with (his own) gold coin.
For durustast durust, read durustá durust.
“Ambán” signifies—a bag made of kid-skin, which Kalandars fasten to the waist, and into which they put their victuals.
“Chust” signifies—khúb, kalán; tang va yakjá muhkam shuda.
In the hope of (drawing) that treasure, wall-built (heaped
up).
He cast his dinar from his hand.
When his dinar flew from his hand
He turned his head towards the Banker's treasure.
The man became helpless as to acquiring gold,
Or, as to mixing that one (piece) with a hundred (gold pieces).
With lamentation, he uttered a cry on account of (his
own) gold;
He wept, before the man, jewel-selling,
Saying: “From the region of the world, with some delay
(a life-time),
“I had brought to my grasp a piece of pure gold.
“Not in sageness (but) in foolishness,—I heard
“That gold attracts gold, when thou placest (both) together.
“I hastened to the treasure of this shop;
“I cast my gold at this treasure.
“Perhaps, that gold (of mine) with this (of thine) may
become scattered;
“This gold itself, with that gold, become mixed.”
The Banker, a worthy man, laughed,
And related to him the tale of the mixing of gold,
Saying: “Much comes not to a little;
“A one comes to the hundred, not the hundred to a one.”
Whosoever became a thief of my store-house (of verse),
(For him), this tale of the watchman of my road is sufficient.
Many (an ox-) mill (there is) which is noise-making,
When they inquire, it is the (mere) labourer (under orders)
of the official.
There are many poets who have reputation for eloquence. When they examine they often find that their wealth of verse is the capital of others.
“Mazdur-i-díván” signifies—one who makes a show with the goods of others.
—From thieves (plagiarists) recompense sufficient is mine
That they bring not continually against me the shout of—
“Thief!”—
The black ones, who plunder the road,
Make, by thieving, the world black (desolate).
They bring not forth (kindle not) hot a fire (of theft)
by day;
Because, eye keeps having shame of eye.
Behold! In the white (illumined) day, the writers (of my
time)—
How they fashion a pen (of subtelty) from the musk
(black) willow (of my lustrous verse).
My secret (lustrous hidden subtlety of verse), which they
openly take,
Is from (the town of) Ganja, (even) if they take it to
Bukhára.
The household chattels which are secret (stolen) they
(the Bukháriots) buy;
For stolen chattels are cheap.
But when the crime (of the theft) becomes exposed,
The heart of (their) friends becomes merciless (as to respecting
them).
If the thing stolen raise a cry,
The watchman, thief-seizer, cuts off his hand.
“Siyáhán” signifies—men of Hindústán, who are as notorious for robbery as for blackness of complexion.
20They (the black ones, the robbers) cannot by day excite the fire of iniquity; because eye has shame of eye. But the plagiarists, in the luminous day, take away my subtleties of verse. See canto xi. couplet 39.
Couplets 17, 18, 19 and 20 form aḳi'a-band.
25“Nafír bar áwardan” signifies—áhir shudan; ahúr-yáftan.
Best,—if I let go (the thief of my verse); for Time itself
Is the teacher (of the people) as to every good and bad
thing.
The balance (of justice) of the sphere, revolving by design,
Left not, and leaves not anything unweighed (unproved).
Come, Cup-bearer! show me the wine (of senselessness);
And give me of that draught of senseless ones.
By that bitter draught, make me senseless;
Perhaps, I may forget myself.
“Mándan” signifies—guzáshtan.
“Gardan-i-basích” signifies—gardan ba basích.
The sky dispenses to everyone the requital of good and of bad deeds.
28For the meaning of sákí, cup-bearer; and of mai, wine—see canto vii. couplets 37, 68; xiv. 47; lxxi. 42.