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6
4864-4913

  • قرن قرن از شوم نفس بی‌ادب  ** ناگهان اندر جهان می‌زد لهب 
  • From generation to generation, the wickedness of the undisciplined carnal soul was the cause of the world being suddenly set on fire (by Divine wrath).
  • رجوع کردن بدان قصه کی شاه‌زاده بدان طغیان زخم خورد از خاطر شاه پیش از استکمال فضایل دیگر از دنیا برفت 
  • Returning to the Story of the prince who was smitten by a (mortal) blow from the heart of the King and departed from this world before he was fully endowed with the other (spiritual) excellences.
  • قصه کوته کن که رای نفس کور  ** برد او را بعد سالی سوی گور  4865
  • Abridge the tale: after a year (had passed) the indignation of that jealous one (the King of China) brought him (the prince) to the grave.
  • شاه چون از محو شد سوی وجود  ** چشم مریخیش آن خون کرده بود 
  • When the King emerged from the state of self-effacement (mahw) into consciousness, (he found that) his martial eye had wrought that bloodshed.
  • چون به ترکش بنگرید آن بی‌نظیر  ** دید کم از ترکشش یک چوبه تیر 
  • When the peerless (King) looked at his quiver he perceived that one arrow was missing from his quiver.
  • گفت کو آن تیر و از حق باز جست  ** گفت که اندر حلق او کز تیر تست 
  • He said (to himself), “Where is that arrow?” and requested God (to inform him). He (God) replied, “In his (the prince's) throat, for ’tis by thy arrow (that he has been slain).”
  • عفو کرد آن شاه دریادل ولی  ** آمده بد تیر اه بر مقتلی 
  • The King, whose heart was like an ocean, pardoned him; but, alas, the arrow had struck a vital spot.
  • کشته شد در نوحه‌ی او می‌گریست  ** اوست جمله هم کشنده و هم ولیست  4870
  • He was slain, and the King wept in mourning for him, (for) he (the King) is all: he is both the slayer and the next of kin;
  • ور نباشد هر دو او پس کل نیست  ** هم کشنده‌ی خلق و هم ماتم‌کنیست 
  • For if he be not both, then he is not all; (but) he is both the slayer of people and a mourner (for them).
  • شکر می‌کرد آن شهید زردخد  ** کان بزد بر جسم و بر معنی نزد 
  • (Meanwhile) the pale-cheeked martyr was thanking (God) that it (the arrow) had smitten his body and had not smitten that which is real.
  • جسم ظاهر عاقبت خود رفتنیست  ** تا ابد معنی بخواهد شاد زیست 
  • The visible body is doomed to go at last, (but) that which is real (the pure spirit) shall live rejoicing for ever.
  • آن عتاب ار رفت هم بر پوست رفت  ** دوست بی‌آزار سوی دوست رفت 
  • If that punishment was inflicted, yet it fell only on the skin: the lover went unscathed to the Beloved.
  • گرچه او فتراک شاهنشه گرفت  ** آخر از عین الکمال او ره گرفت  4875
  • Although he laid hold of the Emperor's saddle-strap, (yet) in the end he was (only) admitted (to union with his Beloved) by the eye whose glances kill.
  • و آن سوم کاهل‌ترین هر سه بود  ** صورت و معنی به کلی او ربود 
  • And the third (brother) was the laziest of the three: he won (the prize) completely—the form (appearance) as well as the reality.
  • وصیت کردن آن شخص کی بعد از من او برد مال مرا از سه فرزند من کی کاهل‌ترست 
  • The injunctions given by a certain person that after he died his property should be inherited by whichever of his three sons was the laziest.
  • آن یکی شخص به وقت مرگ خویش  ** گفت بود اندر وصیت پیش‌پیش 
  • Long ago a certain person, in giving injunctions on his death-bed, had spoken (as follows)—
  • سه پسر بودش چو سه سرو روان  ** وقف ایشان کرده او جان و روان 
  • (For) he had three sons like three moving cypresses: to them he had devoted his (vital) soul and his (rational) spirit.
  • گفت هرچه در کفم کاله و زرست  ** او برد زین هر سه کو کاهل‌ترست 
  • He said, “Whichever of these three is the laziest, let him take all the goods and gold in my possession.”
  • گفت با قاضی و پس اندرز کرد  ** بعد از آن جام شراب مرگ خورد  4880
  • He told the cadi and enjoined him strictly: after that, he drained the wine-cup of death.
  • گفته فرزندان به قاضی کای کریم  ** نگذریم از حکم او ما سه یتیم 
  • The sons said to the cadi, “O noble sir, we three orphans will not depart from his decision.
  • ما چو اسمعیل ز ابراهیم خود  ** سرنپیچیم ارچه قربان می‌کند 
  • We are like Ishmael: we will not recoil from our Abraham though he is offering us in sacrifice.”
  • گفت قاضی هر یکی با عاقلیش  ** تا بگوید قصه‌ای از کاهلیش 
  • The cadi said, “Let each one (of you), using his intelligence, give some account of his laziness,
  • تا ببینم کاهلی هر یکی  ** تا بدانم حال هر یک بی‌شکی  4885
  • That I may perceive the laziness of each and know beyond any doubt (how stands) the case of every one (of you).”
  • عارفان از دو جهان کاهل‌ترند  ** زانک بی شد یار خرمن می‌برند 
  • The gnostics are the laziest folk in the two worlds, because they get their harvest without ploughing.
  • کاهلی را کرده‌اند ایشان سند  ** کار ایشان را چو یزدان می‌کند 
  • They have made laziness their prop (and rely upon it) since God is working for them.
  • کار یزدان را نمی‌بینند عام  ** می‌نیاسایند از کد صبح و شام 
  • The vulgar do not see God's working and (therefore) never rest from toil at morn or eve.
  • هین ز حد کاهلی گویید باز  ** تا بدانم حد آن از کشف راز 
  • “Come,” (said the cadi), “define (your) laziness, so that from the disclosure of the secret I may learn its (essential) definition (and nature).”
  • بی‌گمان که هر زبان پرده‌ی دلست  ** چون بجنبد پرده سرها واصلست  4890
  • ’Tis unquestionable that every tongue is a curtain over the heart: when the curtain is moved, the mysteries (hidden behind it) reach us.
  • پرده‌ی کوچک چو یک شرحه کباب  ** می‌بپوشد صورت صد آفتاب 
  • A little curtain like a slice of roast-meat conceals the forms of a hundred suns.
  • گر بیان نطق کاذب نیز هست  ** لیک بوی از صدق و کذبش مخبرست 
  • Even if the oral explanation is false, yet the scent (the impression produced by the speaker) makes one acquainted with his veracity or falsehood.
  • آن نسیمی که بیایدت از چمن  ** هست پیدا از سموم گولخن 
  • The zephyr that comes from a garden is distinct from the simoom (pestilential wind) of the ash-heap.
  • بوی صدق و بوی کذب گول‌گیر  ** هست پیدا در نفس چون مشک و سیر 
  • The scents of truth and fool-catching (plausible) falsehood are apparent in the breath, like musk and garlic.
  • گر ندانی یار را از ده‌دله  ** از مشام فاسد خود کن گله  4895
  • If you cannot distinguish a (sincere) friend from a double-hearted person, complain of your own rotten sense of smell.
  • بانگ حیزان و شجاعان دلیر  ** هست پیدا چون فن روباه و شیر 
  • The voices of poltroons and brave courageous men are as distinct as the characteristics of the fox and the lion.
  • یا زبان هم‌چون سر دیگست راست  ** چون بجنبد تو بدانی چه اباست 
  • Or, (again), the tongue is just like the lid of a cooking-pot: when it is moved you know what sort of food is inside;
  • از بخار آن بداند تیزهش  ** دیگ شیرینی ز سکباج ترش 
  • (But) one whose sense (of smell) is keen can tell by the vapour (issuing from the closed pot) whether it is a pot of sweetmeat or sour sikbáj (stew flavoured with vinegar).
  • دست بر دیگ نوی چون زد فتی  ** وقت بخریدن بدید اشکسته را 
  • When a man taps a new pot with his hand at the time when he is buying it, he detects the cracked one (by its sound).
  • گفت دانم مرد را در حین ز پوز  ** ور نگوید دانمش اندر سه روز  4900
  • He (one of the three brothers) said (to the cadi), “I know a man at once by his mouth (speech); and if he do not speak, I know him within three days.”
  • وآن دگر گفت ار بگوید دانمش  ** ور نگوید در سخن پیچانمش 
  • The second said, “I know him if he speak, and if he do not speak, I engage him in conversation.”
  • گفت اگر این مکر بشنیده بود  ** لب ببندد در خموشی در رود 
  • He (the cadi) said, “(But) if he has (already) heard of this device (of yours), he will close his lips and take refuge in silence.”
  • مثل 
  • Parable.
  • آنچنان که گفت مادر بچه را  ** گر خیالی آیدت در شب فرا 
  • The case is like that of the mother who said to her child, “If a ghost come to you in the night,
  • یا بگورستان و جای سهمگین  ** تو خیالی بینی اسود پر ز کین 
  • Or if in a graveyard and frightful place you behold a black bogle full of rage,
  • دل قوی دار و بکن حمله برو  ** او بگرداند ز تو در حال رو  4905
  • Keep a stout heart and rush at it, and immediately it will turn its face away from you.”
  • گفت کودک آن خیال دیووش  ** گر بدو این گفته باشد مادرش 
  • “(But),” said the child, “suppose the devilish bogle's mother has said this (same thing) to it;
  • حمله آرم افتد اندر گردنم  ** ز امر مادر پس من آنگه چون کنم 
  • (If) I rush at it, by its mother's orders it will fall on my neck: what shall I do then?
  • تو همی‌آموزیم که چست ایست  ** آن خیال زشت را هم مادریست 
  • You are teaching me to stand firm, (but) the ugly bogle has a mother too.”
  • دیو و مردم را ملقن آن یکیست  ** غالب از وی گردد ار خصم اندکیست 
  • The instructor of (the race of) devils and of mankind is the One (God): through Him the enemy prevails (even) if he is in small force.
  • تا کدامین سوی باشد آن یواش  ** الله‌الله رو تو هم زان سوی باش  4910
  • On whichever side that Gracious One may be, go and for God's sake, for God's sake, be thou also on that side!
  • گفت اگر از مکر ناید در کلام  ** حیله را دانسته باشد آن همام 
  • He (the cadi) said, “Suppose the worthy man is not induced to speak by your device and has (already) perceived the trick,
  • سر او را چون شناسی راست گو  ** گفت من خامش نشینم پیش او 
  • Tell me truly, how can you know his hidden nature?” He replied, “I sit before him in silence
  • صبر را سلم کنم سوی درج  ** تا بر آیم صبر مفتاح الفرج 
  • And make patience a ladder to climb upwards: patience is the key to success.