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3348-3372

  • حمیت دین خواند او آن کبر را ** ننگرد در خویش نفس گبر را
  • He calls that (hellish) pride defence of the Religion: he regards not the infidel soul in himself.
  • حمیت دین را نشانی دیگر است ** که از آن آتش جهانی اخضر است‌‌
  • Defence of the Religion has a different character, for from that (religious) fire a (whole) world is green (verdant and flourishing).
  • گفت حقشان گر شما روشان‌‌گرید ** در سیه کاران مغفل منگرید 3350
  • God said to them, "If ye are enlightened, (nevertheless) look not carelessly (contemptuously) upon the doers of black deeds.
  • شکر گویید ای سپاه و چاکران ** رسته‌‌اید از شهوت و از چاک ران‌‌
  • Render thanks, O Host (of Heaven) and Servants (of God)! Ye are freed from lust and sexual intercourse.
  • گر از آن معنی نهم من بر شما ** مر شما را بیش نپذیرد سما
  • If I impose that kind of nature on you, Heaven will accept you no more.
  • عصمتی که مر شما را در تن است ** آن ز عکس عصمت و حفظ من است‌‌
  • The preservation (from sin) which ye have in your bodies is from the reflexion of My preservation and care (of you).
  • آن ز من بینید نز خود هین و هین ** تا نچربد بر شما دیو لعین‌‌
  • Oh, beware! Regard that as (coming) from Me, not from yourselves, lest the accursed Devil prevail against you.”
  • آن چنان که کاتب وحی رسول ** دید حکمت در خود و نور اصول‌‌ 3355
  • As (for example) the writer of the Revelation given to the Prophet deemed the Wisdom and the Original Light (to be residing) in himself.
  • خویش را هم صوت مرغان خدا ** می‌‌شمرد آن بد صفیری چون صدا
  • He was reckoning himself a fellow-songster of the Birds of God, (whereas) that (which proceeded from him) was (only) a whistle resembling an echo.
  • لحن مرغان را اگر واصف شوی ** بر مراد مرغ کی واقف شوی‌‌
  • If you become an exponent (imitator) of the song of birds, how will you become acquainted with the (real) meaning of the bird?
  • گر بیاموزی صفیر بلبلی ** تو چه دانی کاو چه دارد با گلی‌‌
  • If you learn the note of a nightingale, how will you know what (feelings) it has towards a rose?
  • ور بدانی باشد آن هم از گمان ** چون ز لب جنبان گمانهای کران‌‌
  • Or if you do know, ’twill only be from surmise, like the conjectures formed by deaf people from those who move their lips.
  • به عیادت رفتن کر بر همسایه‌‌ی رنجور خویش‌‌
  • How the deaf man went to visit his sick neighbour.
  • آن کری را گفت افزون مایه‌‌ای ** که ترا رنجور شد همسایه‌‌ای‌‌ 3360
  • One possessed of much wealth said to a deaf man, “A neighbour of thine is fallen ill.”
  • گفت با خود کر که با گوش گران ** من چه دریابم ز گفت آن جوان‌‌
  • The deaf man said to himself, “Being hard of hearing, what shall I understand of the words spoken by that youth?—
  • خاصه رنجور و ضعیف آواز شد ** لیک باید رفت آن جا نیست بد
  • Especially (as) he is ill and his voice is weak; but I must go thither, there's no escape.
  • چون ببینم کان لبش جنبان شود ** من قیاسی گیرم آن را هم ز خود
  • When I see his lips moving, I will form a conjecture as to that (movement) from myself.
  • چون بگویم چونی ای محنت کشم ** او بخواهد گفت نیکم یا خوشم‌‌
  • When I say, ‘How are you, O my suffering (friend)?’ he will reply, ‘I am fine’ or ‘I am pretty well.’
  • من بگویم شکر چه خوردی ابا ** او بگوید شربتی یا ماشبا 3365
  • I will say, ‘Thanks (to God)! What posset have you had to drink?’ He will reply, ‘Some sherbet’ or ‘a decoction of kidney-beans.’
  • من بگویم صحه نوشت کیست آن ** از طبیبان پیش تو گوید فلان‌‌
  • (Then) I will say, ‘May you enjoy health! Who is the doctor attending you?’ He will answer, ‘So-and-so.’
  • من بگویم بس مبارک پاست او ** چون که او آمد شود کارت نکو
  • ‘He is one who brings great luck with him,’ I will remark; ‘since he has come, things will go well for you.
  • پای او را آزمودستیم ما ** هر کجا شد می‌‌شود حاجت روا
  • I have experienced (the luck of) his foot: wherever he goes, the desired object is attained.’”
  • این جوابات قیاسی راست کرد ** پیش آن رنجور شد آن نیک مرد
  • The good man made ready these conjectural answers, and went to see the invalid.
  • گفت چونی گفت مردم گفت شکر ** شد از این رنجور پر آزار و نکر 3370
  • “How are you?” he asked. “I am at the point of death,” said he. “Thanks (to God)!” cried the deaf man. At this, the patient became resentful and indignant,
  • کین چه شکر است او مگر با ما بد است ** کر قیاسی کرد و آن کژ آمده ست‌‌
  • Saying (to himself), “What (cause for) thanksgiving is this? Surely he has always been ill-disposed towards me.”—The deaf man made a conjecture, and (as now appears) it has turned out to be wrong.
  • بعد از آن گفتش چه خوردی گفت زهر ** گفت نوشت باد افزون گشت قهر
  • After that, he asked him what he had drunk. “Poison,” said he. “May it do you good!” said the deaf man. His (the invalid's) wrath increased.