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6
2796-2845

  • از سوی عرشی که بودم مربط او  ** شهوت مادر فکندم که اهبطوا 
  • My mother's lust caused me to fall from the highest heaven which was my tethering-place (stable), for (God said), Fall ye down!
  • پس فتادم زان کمال مستتم  ** از فن زالی به زندان رحم 
  • So by the artfulness of a crone I fell from (a state of) complete perfection into the prison of the womb.
  • روح را از عرش آرد در حطیم  ** لاجرم کید زنان باشد عظیم 
  • She brings the spirit from the highest heaven to the (corporeal) Hatím (enclosure): great must be the craft of women.
  • اول و آخر هبوط من ز زن  ** چونک بودم روح و چون گشتم بدن 
  • (Both) my first and my last fall were caused by woman, since I was spirit—and how have I become body?
  • بشنو این زاری یوسف در عثار  ** یا بر آن یعقوب بی‌دل رحم آر  2800
  • Hearken to this lament of Joseph in his lapse (from grace), or take pity on that distraught Jacob.
  • ناله از اخوان کنم یا از زنان  ** که فکندندم چو آدم از جنان 
  • Shall I complain of my brethren or of the women who have cast me, like Adam, from the gardens (of Eden)?
  • زان مثال برگ دی پژمرده‌ام  ** کز بهشت وصل گندم خورده‌ام 
  • I am withered like leaves in December because I have eaten the wheat from the Paradise of union.
  • چون بدیدم لطف و اکرام ترا  ** وآن سلام سلم و پیغام ترا 
  • When I saw Thy graciousness and kindness and Thy greeting of peace and Thy message,
  • من سپند از چشم بد کردم پدید  ** در سپندم نیز چشم بد رسید 
  • I produced rue (to burn as a charm) against the evil eye; (but) the evil eye reached even my rue.
  • دافع هر چشم بد از پیش و پس  ** چشم‌های پر خمار تست و بس  2805
  • (’Tis) only Thy languishing eyes (that) are able to avert every evil eye (whether) in front or behind.
  • چشم بد را چشم نیکویت شها  ** مات و مستاصل کند نعم الدوا 
  • Thy good eye, O King, defeats and extirpates the evil eye: how excellent it is as a remedy!
  • بل ز چشمت کیمیاها می‌رسد  ** چشم بد را چشم نیکو می‌کند 
  • Nay, from Thine eye come (wondrous) alchemies (transmutations): they turn the evil eye into the good eye.
  • چشم شه بر چشم باز دل زدست  ** چشم بازش سخت با همت شدست 
  • The King's eye hath smitten the eye of the falcon-heart, and its falcon-eye hath become mightily aspiring,
  • تا ز بس همت که یابید از نظر  ** می‌نگیرد باز شه جز شیر نر 
  • So that, because of the great aspiration which it has gained from the (King's) look, the royal falcon will (now) catch (hunt) nothing but the fierce lion.
  • شیر چه کان شاه‌باز معنوی  ** هم شکار تست و هم صیدش توی  2810
  • What (of the) lion? The spiritual royal falcon is Thy quarry and at the same time Thou art its prey.
  • شد صفیر باز جان در مرج دین  ** نعره‌های لا احب الافلین 
  • The call uttered by the falcon-soul in the meadow of devotion is cries of “I love not them that set.”
  • باز دل را که پی تو می‌پرید  ** از عطای بی‌حدت چشمی رسید 
  • From Thy infinite bounty there came an (inward) eye to the falcon-soul that was flying for Thy sake.
  • یافت بینی بوی و گوش از تو سماع  ** هر حسی را قسمتی آمد مشاع 
  • From Thee its nose gained (the inward sense of) smell, and its ear the (inward) hearing: to each sense was allotted a portion (of the spiritual sense that was) distributed (amongst them all).
  • هر حسی را چون دهی ره سوی غیب  ** نبود آن حس را فتور مرگ و شیب 
  • Since Thou givest to each sense the means of access to the Unseen, that (spiritual) sense is not subject to the frailty of death and hoary eld.
  • مالک الملکی به حس چیزی دهی  ** تا که بر حس‌ها کند آن حس شهی  2815
  • Thou art the Lord of the kingdom: Thou givest to the (spiritual) sense something (peculiar to itself), so that that sense exercises sovereignty over (all) the senses.
  • حکایت شب دزدان کی سلطان محمود شب در میان ایشان افتاد کی من یکی‌ام از شما و بر احوال ایشان مطلع شدن الی آخره 
  • Story of the night-thieves with whom Sultan Mahmúd fell in during the night (and joined them), saying, “I am one of you”; and how he became acquainted with their affairs, etc.
  • شب چو شه محمود برمی‌گشت فرد  ** با گروهی قوم دزدان باز خورد 
  • While King Mahmúd was roaming about alone at night he encountered a band of thieves.
  • پس بگفتندش کیی ای بوالوفا  ** گفت شه من هم یکی‌ام از شما 
  • Thereupon they said to him, “Who art thou, O honest man?” “I am one of you,” replied the King.
  • آن یکی گفت ای گروه مکر کیش  ** تا بگوید هر یکی فرهنگ خویش 
  • One (of the thieves) said, “O company practised in cunning, let each of us declare his (special) talent;
  • تا بگوید با حریفان در سمر  ** کو چه دارد در جبلت از هنر 
  • Let him tell his comrades in the night-talk what (eminent) skill he possesses in his nature.”
  • آن یکی گفت ای گروه فن‌فروش  ** هست خاصیت مرا اندر دو گوش  2820
  • One said, “O ye fellows who are exhibiting (your) cleverness, my specialty lies in my two ears.
  • که بدانم سگ چه می‌گوید به بانگ  ** قوم گفتندش ز دیناری دو دانگ 
  • (It is this), that I know what a dog is saying when it barks.” The (rest of the) party replied, “Two dángs of a dínár.”
  • آن دگر گفت ای گروه زرپرست  ** جمله خاصیت مرا چشم اندرست 
  • Another (thief) said, “O company of gold-worshippers, my specialty lies wholly in my eyes.
  • هر که را شب بینم اندر قیروان  ** روز بشناسم من او را بی‌گمان 
  • If I see any one in the world by night, I know him by day without (having any) doubt (as to his identity).”
  • گفت یک خاصیتم در بازو است  ** که زنم من نقبها با زور دست 
  • Another said, “My specialty lies in my arm: I make tunnels (through walls) by strength of hand.”
  • گفت یک خاصیتم در بینی است  ** کار من در خاکها بوبینی است  2825
  • Another said, “My specialty lies in my nose: my business is to detect the (characteristic) smell in (different) earths (soils).
  • سرالناس معادن داد دست  ** که رسول آن را پی چه گفته است 
  • The secret of ‘men are mines’ has yielded itself (to me), so that (I know the reason) why the Prophet has said it.
  • من ز خاک تن بدانم کاندر آن  ** چند نقدست و چه دارد او ز کان 
  • From (smelling) the earth of the body I know how much good ore is (hidden) therein and what (sort of) mine it holds.
  • در یکی کان زر بی‌اندازه درج  ** وان دگر دخلش بود کمتر ز خرج 
  • In one mine is contained gold immeasurable, while (in the case of) another the revenue (derived) from it is less than the expenditure (cost of working it).
  • هم‌چو مجنون بو کنم من خاک را  ** خاک لیلی را بیابم بی‌خطا 
  • Like Majnún, I smell the soil and detect the soil (abode) of Laylá without mistake.
  • بو کنم دانم ز هر پیراهنی  ** گر بود یوسف و گر آهرمنی  2830
  • I smell and know from (the scent of) every shirt whether ’tis (belongs to) a Joseph or an Ahriman (devil).
  • هم‌چو احمد که برد بو از یمن  ** زان نصیبی یافت این بینی من 
  • Like Ahmad (Mohammed), who catches scent from Yemen, this nose of mine has gained (been endowed with) some portion of that (spiritual faculty),
  • که کدامین خاک همسایه‌ی زرست  ** یا کدامین خاک صفر و ابترست 
  • (So that I can smell) which soil is a neighbour of gold, or which soil is empty and poor.”
  • گفت یک نک خاصیت در پنجه‌ام  ** که کمندی افکنم طول علم 
  • Another said, “Look here, my specialty lies in my fist: I can throw a lasso to the height of a mountain,
  • هم‌چو احمد که کمند انداخت جانش  ** تا کمندش برد سوی آسمانش 
  • Like Ahmad (Mohammed), whose spirit threw a lasso so (high) that his lasso bore him to Heaven,
  • گفت حقش ای کمندانداز بیت  ** آن ز من دان ما رمیت اذ رمیت  2835
  • And God said to him, ‘O thrower of the lasso (of thy aspiration) at the (celestial) House, deem that (act of throwing) to be from Me: thou didst not throw when thou threwest.’”
  • پس بپرسیدند زان شه کای سند  ** مر ترا خاصیت اندر چه بود 
  • Then they (the thieves) asked the King, saying, “O man of authority, in what may thy special talent consist?”
  • گفت در ریشم بود خاصیتم  ** که رهانم مجرمان را از نقم 
  • He replied, “My specialty lies in my beard: I can save criminals from punishment.
  • مجرمان را چون به جلادان دهند  ** چون بجنبد ریش من زیشان رهند 
  • When criminals are handed over to the executioners, as soon as my beard moves they are saved.
  • چون بجنبانم به رحمت ریش را  ** طی کنند آن قتل و آن تشویش را 
  • When I move my beard in mercy, they (the executioners) put an end to the killing and (all) the trouble.”
  • قوم گفتندش که قطب ما توی  ** که خلاص روز محنتمان شوی  2840
  • The company said to him, “Thou art our qutb (supreme chief), for thou wilt be the (means of our) deliverance on the day of tribulation.”
  • چون سگی بانگی بزد از سوی راست  ** گفت می‌گوید که سلطان با شماست 
  • When a dog barked on the right, (one of them) said, “It says ‘The Sultan is with you.’”
  • خاک بو کرد آن دگر از ربوه‌ای  ** گفت این هست از وثاق بیوه‌ای 
  • Another smelt the ground from (the top of) a hill and said, “This belongs to the house of a widow.”
  • پس کمند انداخت استاد کمند  ** تا شدند آن سوی دیوار بلند 
  • Then the skilful master of the lasso threw his lasso, so that (by means of it) they got over the lofty wall.
  • جای دیگر خاک را چون بوی کرد  ** گفت خاک مخزن شاهیست فرد  2845
  • When he (the thief who had previously smelt from the hill) smelt the earth in this other place, he said, “’Tis the earth (site) of the treasury of a peerless king.”