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6
2375-2424

  • زانک طفل خرد را مادر نهار  ** دست و پا باشد نهاده بر کنار  2375
  • Because at breakfast time a mother will have laid the little child’s hands and feet (in repose) on her bosom.
  • حکایت آن سه مسافر مسلمان و ترسا و جهود و آن کی به منزل قوتی یافتند و ترسا و جهود سیر بودند گفتند این قوت را فردا خوریم مسلمان صایم بود گرسنه ماند از آنک مغلوب بود 
  • Story of the three travellers—a Moslem, a Christian, and a Jew— who obtained (a gift of) some food at a hostelry. The Christian and the Jew had already eaten their fill, so they said, “Let us eat this food to-morrow.” The Moslem was fasting, and he remained hungry because he was overpowered (by his companions).
  • یک حکایت بشنو اینجا ای پسر  ** تا نگردی ممتحن اندر هنر 
  • Here listen to a story, O son, in order that you may not suffer affliction in (relying upon) talent.
  • آن جهود و ممن و ترسا مگر  ** همرهی کردند با هم در سفر 
  • As it happened, a Jew and a true believer and a Christian travelled together on a journey.
  • با دو گمره همره آمد ممنی  ** چون خرد با نفس و با آهرمنی 
  • A true believer travelled along with two miscreants, like reason (associated) with a carnal soul and Devil.
  • مرغزی و رازی افتند از سفر  ** همره و هم‌سفره پیش هم‌دگر 
  • In travel the man of Merv and the man of Rayy meet one another as companions on the road and at table.
  • در قفص افتند زاغ و جغد و باز  ** جفت شد در حبس پاک و بی‌نماز  2380
  • Crow and owl and falcon come (as captives) into the (same) cage: the holy and the irreligious become mates in prison.
  • کرده منزل شب به یک کاروانسرا  ** اهل شرق و اهل غرب و ما ورا 
  • At night Easterners and Westerners and Transoxanians make their abode in the same caravanseray.
  • مانده در کاروانسرا خرد و شگرف  ** روزها با هم ز سرما و ز برف 
  • Small and great (folk) remain together for days in the caravanseray because of frost and snow.
  • چون گشاده شد ره و بگشاد بند  ** بسکلند و هر یکی جایی روند 
  • As soon as the road is opened and the obstacle removed, they separate and every one goes in a (different) direction.
  • چون قفس را بشکند شاه خرد  ** جمع مرغان هر یکی سویی پرد 
  • When sovereign Reason breaks the cage, all the birds fly away, each one to a (different) quarter.
  • پر گشاید پیش ازین بر شوق و یاد  ** در هوای جنس خود سوی معاد  2385
  • Before this (deliverance) each one, full of longing and lament, spreads its wings towards its destination, in desire for its mate.
  • پر گشاید هر دمی با اشک و آه  ** لیک پریدن ندارد روی و راه 
  • At every moment it spreads its wings with tears and sighs, but it has no room or way to fly.
  • راه شد هر یک پرد مانند باد  ** سوی آن کز یاد آن پر می‌گشاد 
  • (As soon as) way is made, each one flies like the wind towards that in remembrance of which it spread its wings.
  • آن طرف که بود اشک و آه او  ** چونک فرصت یافت باشد راه او 
  • Its way, when it gains the opportunity, is towards the region whither its tears and sighs were (directed).
  • در تن خود بنگر این اجزای تن  ** از کجاها گرد آمد در بدن 
  • Consider your own body: from what places were these corporeal parts (elements and faculties) collected in the body—
  • آبی و خاکی و بادی و آتشی  ** عرشی و فرشی و رومی و گشی  2390
  • Watery and earthen and airy and fiery, celestial and terrestrial, (some) of Rúm and (some) of Kash.
  • از امید عود هر یک بسته طرف  ** اندرین کاروانسرا از بیم برف 
  • In this (bodily) caravanseray one and all, from fear of the snow, have closed their eyes to the hope of returning (to their final destination).
  • برف گوناگون جمود هر جماد  ** در شتای بعد آن خورشید داد 
  • The various snows are (symbolise) the congelation of every inanimate thing in the winter of farness from that Sun of justice.
  • چون بتابد تف آن خورشید جشم  ** کوه گردد گاه ریگ و گاه پشم 
  • (But) when the heat of the angry Sun flames (forth), the mountain becomes now (like) sand and now (like) wool.
  • در گداز آید جمادات گران  ** چون گداز تن به وقت نقل جان 
  • The gross inanimate things dissolve, like the dissolution of the body at the hour of the spirit's departure.
  • چون رسیدند این سه همره منزلی  ** هدیه‌شان آورد حلوا مقبلی  2395
  • When these three fellow-travellers arrived at a certain hostelry, a man of fortune brought them (some) halwá (sweetmeat) as a gift.
  • برد حلوا پیش آن هر سه غریب  ** محسنی از مطبخ انی قریب 
  • A benefactor brought to the three strangers (some) halwá from the kitchen of Lo, I am near.
  • نان گرم و صحن حلوای عسل  ** برد آنک در ثوابش بود امل 
  • One who had expectation of (earning) the (Divine) reward brought (to them) warm bread and a dish of halwá made with honey.
  • الکیاسه والادب لاهل المدر  ** الضیافه والقری لاهل الوبر 
  • Intelligence and culture are characteristic of townsmen; hospitality and entertainment (of guests) are characteristic of tent-dwellers.
  • الضیافة للغریب والقری  ** اودع الرحمن فی اهل القری 
  • The Merciful (God) has implanted hospitality to strangers and entertainment (of guests) in the villagers (countryfolk).
  • کل یوم فی القری ضیف حدیث  ** ما له غیر الاله من مغیث  2400
  • Every day in the villages (countryside) there is a new guest who has none to help him except God.
  • کل لیل فی القری وفد جدید  ** ما لهم ثم سوی الله محید 
  • Every night in the villages (countryside) are new-comers who have no refuge there save God.
  • تخمه بودند آن دو بیگانه ز خور  ** بود صایم روز آن ممن مگر 
  • The two aliens (the Jew and the Christian) were surfeited with food and suffering from indigestion; the true believer, as it happened, was fasting (all) day.
  • چون نماز شام آن حلوا رسید  ** بود ممن مانده در جوع شدید 
  • At the (time of) the evening prayer, when the halwá arrived, the true believer was reduced to extreme hunger.
  • آن دو کس گفتند ما از خور پریم  ** امشبش بنهیم و فردایش خوریم 
  • The two (others) said, “We have eaten our fill: let us put it away to-night and eat it to-morrow.
  • صبر گیریم امشب از خور تن زنیم  ** بهر فردا لوت را پنهان کنیم  2405
  • To-night let us practise self-denial and refrain from food; let us hide (reserve) the dainty for to-morrow.”
  • گفت ممن امشب این خورده شود  ** صبر را بنهیم تا فردا بود 
  • The true believer said, “Let this (sweetmeat) be eaten to-night; let us put away self-denial till to-morrow.”
  • پس بدو گفتند زین حکمت‌گری  ** قصد تو آن است تا تنها خوری 
  • Then they said to him, “Your purpose in this wisdom-mongering is that you may eat it (all) by yourself.”
  • گفت ای یاران نه که ما سه تنیم  ** چون خلاف افتاد تا قسمت کنیم 
  • “O my friends,” said he, “are not we three persons? Since disagreement has occurred, let us share.
  • هرکه خواهد قسم خود بر جان زند  ** هرکه خواهد قسم خود پنهان کند 
  • Let him who wishes take his own share to his heart (enjoy it); let him who wishes put his share in hiding.”
  • آن دو گفتندش ز قسمت در گذر  ** گوش کن قسام فی‌النار از خبر  2410
  • The two (others) said to him, “Abandon (the thought of) sharing: give ear to (the words) ‘The sharer is in Hell-fire’ from the Traditions (of the Prophet).”
  • گفت قسام آن بود کو خویش را  ** کرد قسمت بر هوا و بر خدا 
  • He replied, “The sharer (referred to) is he that has shared himself between sensuality and God.”
  • ملک حق و جمله قسم اوستی  ** قسم دیگر را دهی دوگوستی 
  • Thou art God's property and His share entirely: (if) thou givest the share (of God) to another, thou art a dualist.
  • این اسد غالب شدی هم بر سگان  ** گر نبودی نوبت آن بدرگان 
  • This lion would have prevailed over the curs, if it had not been the turn of those evil-natured ones (to prevail).
  • قصدشان آن کان مسلمان غم خورد  ** شب برو در بی‌نوایی بگذرد 
  • ’Twas their intention that the Moslem should suffer pain and pass the night in want of food.
  • بود مغلوب او به تسلیم و رضا  ** گفت سمعا طاعة اصحابنا  2415
  • He was overpowered: he said, with resignation and acquiescence, “My friends, I hear and obey.”
  • پس بخفتند آن شب و برخاستند  ** بامدادان خویش را آراستند 
  • So they slept (all) that night, and in the morning they rose and dressed themselves,
  • روی شستند و دهان و هر یکی  ** داشت اندر ورد راه و مسلکی 
  • And washed their faces and mouths; and each one had a (different) method and practice in his devotions.
  • یک زمانی هر کسی آورد رو  ** سوی ورد خویش از حق فضل‌جو 
  • For a while each one applied himself to his devotions, seeking favour from God.
  • ممن و ترسا جهود و گبر و مغ  ** جمله را رو سوی آن سلطان الغ 
  • True believer and Christian, Jew and Guebre and Magian— the faces of them all are (turned) towards that mighty Sultan.
  • بلک سنگ و خاک و کوه و آب را  ** هست واگشت نهانی با خدا  2420
  • Nay, stone and earth and mountain and water have their invisible recourse to God.
  • این سخن پایان ندارد هر سه یار  ** رو به هم کردند آن دم یاروار 
  • This topic is infinite. At that time the three companions looked on one another friendlily,
  • آن یکی گفتا که هر یک خواب خویش  ** آنچ دید او دوش گو آور به پیش 
  • And one (of them) said, “Let each (of us) relate what he dreamed last night.
  • هرکه خوابش بهتر این را او خورد  ** قسم هر مفضول را افضل برد 
  • Let him who had the best dream eat this (sweetmeat): let the most excellent carry off the share of every one that is excelled (by him).”
  • آنک اندر عقل بالاتر رود  ** خوردن او خوردن جمله بود 
  • He who mounts highest in (the scale of) reason—his eating is (equivalent to) the eating of all (his inferiors).