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1
1642-1666

  • لقمه‌‌ای کان نور افزود و کمال ** آن بود آورده از کسب حلال‌‌
  • The mouthful that gave increase of light and perfection is obtained from lawful earnings.

  • روغنی کاید چراغ ما کشد ** آب خوانش چون چراغی را کشد
  • The oil that comes and quenches our lamp—when it quenches a lamp, call it water.

  • علم و حکمت زاید از لقمه‌‌ی حلال ** عشق و رقت آید از لقمه‌‌ی حلال‌‌
  • From the lawful morsel are born knowledge and wisdom; from the lawful morsel come love and tenderness.

  • چون ز لقمه تو حسد بینی و دام ** جهل و غفلت زاید آن را دان حرام‌‌ 1645
  • When from a morsel thou seest (arise) envy and guile, (and when) ignorance and heedlessness are born (of it), know that it is unlawful.

  • هیچ گندم کاری و جو بر دهد ** دیده‌‌ای اسبی که کره‌‌ی خر دهد
  • Wilt thou sow wheat and will it produce barley? Hast thou seen a mare bring forth an ass's colt?

  • لقمه تخم است و برش اندیشه‌‌ها ** لقمه بحر و گوهرش اندیشه‌‌ها
  • The morsel is seed, and thoughts are its fruit; the morsel is the sea, and thoughts are its pearls.

  • زاید از لقمه‌‌ی حلال اندر دهان ** میل خدمت عزم رفتن آن جهان‌‌
  • From the lawful morsel in the mouth is born the inclination to serve (God) and the resolve to go to yonder world.

  • باز گفتن بازرگان با طوطی آن چه دید از طوطیان هندوستان‌‌
  • How the merchant related to the parrot what he had witnessed on the part of the parrots of India.

  • کرد بازرگان تجارت را تمام ** باز آمد سوی منزل دوست کام‌‌
  • The merchant finished his trading and returned home (prosperously) to the joy of his friends.

  • هر غلامی را بیاورد ارمغان ** هر کنیزک را ببخشید او نشان‌‌ 1650
  • He brought a present for every male slave, he gave a token to every slave-girl.

  • گفت طوطی ارمغان بنده کو ** آن چه دیدی و آن چه گفتی باز گو
  • “Where is my present?” asked the parrot. “Relate what thou hast seen and said.”

  • گفت نی من خود پشیمانم از آن ** دست خود خایان و انگشتان گزان‌‌
  • “Nay,” said he, “indeed I am repenting of that (which I said), gnawing my hand and biting my fingers (in remorse).

  • من چرا پیغام خامی از گزاف ** بردم از بی‌‌دانشی و از نشاف‌‌
  • Why, from ignorance and folly, did I idly bear (such) an inconsiderate message?”

  • گفت ای خواجه پشیمانی ز چیست ** چیست آن کاین خشم و غم را مقتضی است‌‌
  • “O master,” said the parrot, “what is thy repentance for? What is it that causes this anger and grief?”

  • گفت گفتم آن شکایتهای تو ** با گروهی طوطیان همتای تو 1655
  • “I told thy complaints,” said he, “to a company of parrots resembling thee.

  • آن یکی طوطی ز دردت بوی برد ** زهره‌‌اش بدرید و لرزید و بمرد
  • One parrot got scent of (understood) thy pain: her heart broke, and she trembled and died.

  • من پشیمان گشتم این گفتن چه بود ** لیک چون گفتم پشیمانی چه سود
  • I became sorry, (thinking) ‘why did I say this?’ but what was the use of repenting after I had said it?”

  • نکته ای کان جست ناگه از زبان ** همچو تیری دان که جست آن از کمان‌‌
  • Know that a word which suddenly shot from the tongue is like an arrow shot from the bow.

  • وانگردد از ره آن تیر ای پسر ** بند باید کرد سیلی را ز سر
  • O son, that arrow does not turn back on its way: you must dam a torrent at the source.

  • چون گذشت از سر جهانی را گرفت ** گر جهان ویران کند نبود شگفت‌‌ 1660
  • When it left the source behind, it swept over a world (of country): if it lays waste the world, ’tis no wonder.

  • فعل را در غیب اثرها زادنی است ** و آن موالیدش به حکم خلق نیست‌‌
  • There is an unseen bringing forth of effects to (our) action, and the results born of it are not in the control of (human) creatures:

  • بی‌‌شریکی جمله مخلوق خداست ** آن موالید ار چه نسبتشان به ماست‌‌
  • Those results are all created by God without any partner, though they are imputed to us.

  • زید پرانید تیری سوی عمر ** عمر را بگرفت تیرش همچو نمر
  • Zayd let fly an arrow in the direction of ‘Amr: his arrow gripped ‘Amr like a leopard.

  • مدت سالی همی‌‌زایید درد ** دردها را آفریند حق نه مرد
  • During a long time, a (whole) year, it was producing pain: pains are created by God, not by man.

  • زید رامی آن دم ار مرد از وجل ** دردها می‌‌زاید آن جا تا اجل‌‌ 1665
  • If Zayd who shot (the arrow) died of fright at the moment (when ‘Amr was wounded), (nevertheless) pains are continually being produced there (in ‘Amr's body) until (‘Amr's) death.

  • ز آن موالید وجع چون مرد او ** زید را ز اول سبب قتال گو
  • Inasmuch as he (‘Amr) died from the results of the hurt (inflicted on him), for this cause call Zayd (his) murderer on acount of (Zayd's having been) the original cause (of his death).