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5
3994-4043

  • که جزا اظهار جرم من بود  ** کز سیاست دزدیم ظاهر شود 
  • For it would be retribution to disclose my sin, so that my thievery (rascality) should be made manifest by punishment.”
  • عزم کردن شاه چون واقف شد بر آن خیانت کی بپوشاند و عفو کند و او را به او دهد و دانست کی آن فتنه جزای او بود و قصد او بود و ظلم او بر صاحب موصل کی و من اساء فعلیها و ان ربک لبالمرصاد و ترسیدن کی اگر انتقام کشد آن انتقام هم بر سر او آید چنانک این ظلم و طمع بر سرش آمد 
  • How the monarch, on being acquainted with that act of treachery, resolved to conceal and pardon it and give her (the slave-girl) to him (the captain), and recognised that the tribulation was a punishment inflicted on him and was (the result of) his attempt (to obtain the slave-girl) and the wrong which he had done to the lord of Mawsil; for “and whoso doeth evil, it is against himself” and “lo, thy Lord is on the watch”; and how he feared that, if he should avenge himself, the vengeance would recoil on his own head, as this injustice and greed (of his) had (already) recoiled upon him.
  • شاه با خود آمد استغفار کرد  ** یاد جرم و زلت و اصرار کرد  3995
  • The monarch came to himself. He asked pardon (of God) and confessed his sin and lapse and persistence (in wrong-doing).
  • گفت با خود آنچ کردم با کسان  ** شد جزای آن به جان من رسان 
  • He said to himself, “The retribution for what I did to certain persons has reached (overtaken) my soul.
  • قصد جفت دیگران کردم ز جاه  ** بر من آمد آن و افتادم به چاه 
  • From (pride of) power I made an attempt on the concubine of another: that (injustice) recoiled upon me and I fell into the pit (which I had dug).
  • من در خانه‌ی کسی دیگر زدم  ** او در خانه‌ی مرا زد لاجرم 
  • I knocked at the door of another person's house: consequently he knocked at the door of my house.”
  • هر که با اهل کسان شد فسق‌جو  ** اهل خود را دان که قوادست او 
  • Whoever seeks to commit adultery with (other) people's wives, know that he is a pimp to his own wife;
  • زانک مثل آن جزای آن شود  ** چون جزای سیه مثلش بود  4000
  • For that (adultery) is requited by the like, since the retribution for an evil act is an act like unto it.
  • چون سبب کردی کشیدی سوی خویش  ** مثل آن را پس تو دیوثی و بیش 
  • Inasmuch as you have made a cord and pulled one like it towards yourself, you are a wittol and worse.
  • غصب کردم از شه موصل کنیز  ** غصب کردند از من او را زود نیز 
  • “I took the king of Mawsil's concubine from him by force, (so) she was soon taken by force from me too.
  • او کامین من بد و لالای من  ** خاینش کرد آن خیانتهای من 
  • My treacherous deeds made a traitor of him who was my trusted friend and servant.
  • نیست وقت کین‌گزاری و انتقام  ** من به دست خویش کردم کار خام 
  • ’Tis no time to inflict punishment (for the injury) and avenge myself: I prepared the disaster with my own hand.
  • گر کشم کینه بر آن میر و حرم  ** آن تعدی هم بیاید بر سرم  4005
  • If I wreak vengeance on the Amír and the woman, that trespass also will come (recoil) on my head,
  • هم‌چنانک این یک بیامد در جزا  ** آزمودم باز نزمایم ورا 
  • Just as this (other) one has (already) come (upon me) in retribution: I have tried Him (God), I will not try Him again.
  • درد صاحب موصلم گردن شکست  ** من نیارم این دگر را نیز خست 
  • The grief of the lord of Mawsil has broken my neck: I dare not wound this other man as well.
  • داد حق‌مان از مکافات آگهی  ** گفت ان عدتم به عدنا به 
  • God hath given us information concerning retribution: He hath said, ‘If ye repeat it (the offence), We shall repeat it (the punishment).’
  • چون فزونی کردن اینجا سود نیست  ** غیر صبر و مرحمت محمود نیست 
  • Since in this case it is useless to commit excess (to transgress further), nothing but patience and mercy is praiseworthy.
  • ربنا انا ظلمنا سهو رفت  ** رحمتی کن ای رحیمیهات رفت  4010
  • O our Lord, verily we have done wrong, a fault has occurred: perform an act of mercy, O Thou whose mercifulnesses are mighty!
  • عفو کردم تو هم از من عفو کن  ** از گناه نو ز زلات کهن 
  • I have pardoned (him), do Thou also pardon me—(pardon) the new sin and the old lapses!”
  • گفت اکنون ای کنیزک وا مگو  ** این سخن را که شنیدم من ز تو 
  • He said, “Now, O girl, do not relate (to any one) this tale which I have heard from thee.
  • با امیرت جفت خواهم کرد من  ** الله الله زین حکایت دم مزن 
  • I will unite thee with the Amír: for God's sake, for God's sake, do not breathe a word of this story,
  • تا نگردد او ز رویم شرمسار  ** کو یکی بد کرد و نیکی صد هزار 
  • Lest he become ashamed to face me; for he has done one bad deed and a hundred thousand good.
  • بارها من امتحانش کرده‌ام  ** خوب‌تر از تو بدو بسپرده‌ام  4015
  • (Many) times have I put him to the test: I have entrusted him with (girls) fairer than thou art.
  • در امانت یافتم او را تمام  ** این قضایی بود هم از کرده‌هام 
  • I (always) found him perfect in fidelity; (so I know that) this too was a (Divine) judgment resulting from things done by me.”
  • پس به خود خواند آن امیر خویش را  ** کشت در خود خشم قهراندیش را 
  • Then he summoned his Amír to his presence: he extinguished in himself the wrath that meditates a violent revenge.
  • کرد با او یک بهانه‌ی دل‌پذیر  ** که شدستم زین کنیزک من نفیر 
  • He made an agreeable excuse to him, saying, “I have become disinclined to this slave-girl,
  • زان سبب کز غیرت و رشک کنیز  ** مادر فرزند دارد صد ازیز 
  • Because the mother of my children is terribly agitated by jealousy and envy of the girl.
  • مادر فرزند را بس حقهاست  ** او نه درخورد چنین جور و جفاست  4020
  • The mother of my children has many claims (on me): she does not deserve (to suffer) such injustice and unkindness.
  • رشک و غیرت می‌برد خون می‌خورد  ** زین کنیزک سخت تلخی می‌برد 
  • She is nursing envy and jealousy, she is suffering anguish, she is feeling great bitterness on account of this girl.
  • چون کسی را داد خواهم این کنیز  ** پس ترا اولیترست این ای عزیز 
  • Since I wish to give this girl to some person, ’tis most fitting (that I should give her) to thee, O dear friend;
  • که تو جانبازی نمودی بهر او  ** خوش نباشد دادن آن جز به تو 
  • For thou didst hazard thy life for the sake of (obtaining) her: it would not be fair to give her to any one but thee.”
  • عقد کردش با امیر او را سپرد  ** کرد خشم و حرص را او خرد و مرد 
  • He gave her in marriage and handed her over to him: he crushed anger and cupidity to atoms.
  • بیان آنک نحن قسمنا کی یکی را شهوت و قوت خران دهد و یکی را کیاست و قوت انبیا و فرشتگان بخشد سر ز هوا تافتن از سروریست ترک هوا قوت پیغامبریست تخمهایی کی شهوتی نبود بر آن جز قیامتی نبود 
  • Explaining that the words “We have apportioned” mean that He (God) bestows on one the lust and (physical) strength of asses and on another the intelligence and (spiritual) strength of the prophets and the angels. “To turn the head away from sensual desire is (a mark of) nobility; to abandon sensual desire is (a mark of) the (spiritual) strength that belongs to prophethood.” “The seeds that are not sown in lust—their fruit only appears at the Resurrection.”
  • گر بدش سستی نری خران  ** بود او را مردی پیغامبران  4025
  • If he (the Caliph) was deficient in the masculinity of asses, (yet) he possessed the manliness of the prophets.
  • ترک خشم و شهوت و حرص‌آوری  ** هست مردی و رگ پیغامبری 
  • It is (true) manliness and the nature of prophethood to abandon anger and lust and greed.
  • نری خر گو مباش اندر رگش  ** حق همی خواند الغ بگلربگش 
  • Let the masculinity of the ass be lacking in his nature, (what of that?): God calls him the great Beylerbey.
  • مرده‌ای باشم به من حق بنگرد  ** به از آن زنده که باشد دور و رد 
  • (If) I be a dead man and (if) God look on me (with favour), (my case is) better than (that of) the living man who is far (from God) and rejected (by Him).
  • مغز مردی این شناس و پوست آن  ** آن برد دوزخ برد این در جنان 
  • Recognise this (abandonment of sensuality) to be the kernel of manliness, and that (indulgence in sensuality) to be the husk: the latter leads to Hell, the former to Paradise.
  • حفت الجنه مکاره را رسید  ** حفت النار از هوا آمد پدید  4030
  • (The Tradition) “Paradise is encompassed with things disliked” has come (down to us); “Hell-fire is encompassed with sensual desire” has been declared.
  • ای ایاز شیر نر دیوکش  ** مردی خر کم فزون مردی هش 
  • “O Ayáz, fierce demon-killing lion, (thou in whom) the manliness of the ass is inferior (subjugated), the manliness of Reason superior (predominant),
  • آنچ چندین صدر ادراکش نکرد  ** لعب کودک بود پیشت اینت مرد 
  • That which so many eminent persons did not apprehend was to thee child's play: lo, here is the (true) man!
  • ای به دیده لذت امر مرا  ** جان سپرده بهر امرم در وفا 
  • O thou who hast felt the delight of (obeying) my command and hast loyally devoted thy life for the sake of my command,
  • داستان ذوق امر و چاشنیش  ** بشنو اکنون در بیان معنویش 
  • Now hearken to the tale of the savour and relish of (obeying) the (Divine) command (as related) in the (following) spiritual exposition thereof.”
  • دادن شاه گوهر را میان دیوان و مجمع به دست وزیر کی این چند ارزد و مبالغه کردن وزیر در قیمت او و فرمودن شاه او را کی اکنون این را بشکن و گفت وزیر کی این را چون بشکنم الی آخر القصه 
  • How the King (Mahmud), in the midst of (the company present in) the Diwán and assembly-place, put a pearl in the hand of the Vizier and asked him what it was worth; and how the Vizier gave an extremely high estimate of its value; and when the King commanded hi to break it, answered, “How should I break it?” and so forth.
  • شاه روزی جانب دیوان شتافت  ** جمله ارکان را در آن دیوان بیافت  4035
  • One day the King hastened to the Diwán: in the Diwán he found all the courtiers (assembled).
  • گوهری بیرون کشید او مستنیر  ** پس نهادش زود در کف وزیر 
  • He produced a radiant pearl and immediately put it in the palm of the Vizier.
  • گفت چونست و چه ارزد این گهر  ** گفت به ارزد ز صد خروار زر 
  • “How about this pearl?” he asked, “and what is it worth?” He replied, “ is worth more than a hundred ass-loads of gold.”
  • گفت بشکن گفت چونش بشکنم  ** نیک‌خواه مخزن و مالت منم 
  • He said, “Break it!” “How should I break it?” he replied: “I am a well-wisher to thy treasury and riches.
  • چون روا دارم که مثل این گهر  ** که نیاید در بها گردد هدر 
  • How should I deem it allowable that a priceless pearl like this should go to waste?”
  • گفت شاباش و بدادش خلعتی  ** گوهر از وی بستد آن شاه و فتی  4040
  •  “Well said!” exclaimed the King and presented him with a dress of honour; the generous King took the pearl from him,
  • کرد ایثار وزیر آن شاه جود  ** هر لباس و حله کو پوشیده بود 
  • (But) the munificent monarch bestowed on the Vizier every garment and robe that he wore.
  • ساعتیشان کرد مشغول سخن  ** از قضیه تازه و راز کهن 
  • For a while he engaged them (the courtiers) in conversation concerning new event and old mystery.
  • بعد از آن دادش به دست حاجبی  ** که چه ارزد این به پیش طالبی 
  • Afterwards he put it (the pearl) into the hand of a chamber lain, saying, “What is it worth to a would-be purchaser?