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3
3007-3031

  • O licker of pots, go to him that licks basins and write him down as thy lord and benefactor!
  • رو به پیش کاسه‌لیس ای دیگ‌لیس ** توش خداوند و ولی نعمت نویس
  • Enough! If I give a far-reaching exposition, the (worldly) prince will be angered; and besides he knows that it (his case) is (such as has been described).
  • بس کن ار شرحی بگویم دور دست ** خشم گیرد میر و هم داند که هست
  • The upshot is this:—“O noble man, do evil to the vile, that the villain may lay his neck (before thee).”
  • حاصل این آمد که بد کن ای کریم ** با لیمان تا نهد گردن لیم
  • When he (the noble man) deals kindly with the villain, his (fleshly) soul, the wicked soul shows ingratitude, like the vile. 3010
  • با لیم نفس چون احسان کند ** چون لیمان نفس بد کفران کند
  • ’Twas on this account that the afflicted are thankful, (while) the fortunate are rebellious and deceitful.
  • زین سبب بد که اهل محنت شاکرند ** اهل نعمت طاغیند و ماکرند
  • The bey with his gold-embroidered coat is rebellious; the distressed wearer of a coarse woollen cloak (‘abá) is thankful.
  • هست طاغی بگلر زرین‌قبا ** هست شاکر خسته‌ی صاحب‌عبا
  • How should thankfulness grow from possessions and riches? Thankfulness grows from tribulation and sickness.
  • شکر کی روید ز املاک و نعم ** شکر می‌روید ز بلوی و سقم
  • Story of the Súfí's being enamoured of the empty food-wallet.
  • قصه عشق صوفی بر سفره‌ی تهی
  • One day a Súfí espied a food-wallet (hanging) on a nail: he began to whirl and rend his garments,
  • صوفیی بر میخ روزی سفره دید ** چرخ می‌زد جامه‌ها را می‌درید
  • Crying, “Lo, the food of the foodless! Lo, the remedy for famines and pangs (of hunger)!” 3015
  • بانگ می‌زد نک نوای بی‌نوا ** قحطها و دردها را نک دوا
  • When his smoke and tumult (his ecstasy) waxed great, every one that was a Súfí joined him (imitated his behaviour).
  • چونک دود و شور او بسیار شد ** هر که صوفی بود با او یار شد
  • They were shouting and shrieking: several were becoming intoxicated and beside themselves.
  • کخ‌کخی و های و هویی می‌زدند ** تای چندی مست و بی‌خود می‌شدند
  • An idle busybody said to the Súfí, “What is the matter? (Only) a food-wallet hung (on a nail), and it is empty of bread!”
  • بوالفضولی گفت صوفی را که چیست ** سفره‌ای آویخته وز نان تهیست
  • He (the Súfí) said, “Begone, begone! Thou art a (mere) form without spirit: do thou seek existence (not non-existence), for thou art no lover.”
  • گفت رو رو نقش بی‌معنیستی ** تو بجو هستی که عاشق نیستی
  • The lover's food is love of the bread, without (the existence of) the bread: no one that is sincere (in his love) is in thrall to existence. 3020
  • عشق نان بی نان غذای عاشق است ** بند هستی نیست هر کو صادقست
  • Lovers have naught to do with existence: lovers have the interest without (having) the capital.
  • عاشقان را کار نبود با وجود ** عاشقان را هست بی سرمایه سود
  • They have no wings, and (yet) they fly round the world; they have no hands, and (yet) they carry off the ball from the polo-field.
  • بال نه و گرد عالم می‌پرند ** دست نه و گو ز میدان می‌برند
  • That dervish who scented (perceived) Reality used to weave baskets though his hand had been cut off.
  • آن فقیری کو ز معنی بوی یافت ** دست ببریده همی زنبیل بافت
  • Lovers have pitched their tents in non-existence: they are of one colour (quality) and one essence, like non-existence.
  • عاشقان اندر عدم خیمه زدند ** چون عدم یک‌رنگ و نفس واحدند
  • How should the sucking babe know the taste of viands? To the Jinní scent is meat and drink. 3025
  • شیرخواره کی شناسد ذوق لوت ** مر پری را بوی باشد لوت و پوت
  • How shall a human being scent (perceive) his (the Jinní's) scent, inasmuch as his (the man's) nature is contrary to his (the Jinní's) nature?
  • آدمی کی بو برد از بوی او ** چونک خوی اوست ضد خوی او
  • That scent-inhaling Jinní gains from the scent (a great delight): thou wilt not gain that (delight) from a hundred maunds of sweet dainties.
  • یابد از بو آن پری بوی‌کش ** تو نیابی آن ز صد من لوت خوش
  • To the Copt the water of the Nile is blood; to the goodly Israelite it is water.
  • پیش قبطی خون بود آن آب نیل ** آب باشد پیش سبطی جمیل
  • By the Israelites the sea is (made) a highway; by the ruffian Pharaoh it is (made) a drowning-place.
  • جاده باشد بحر ز اسرائیلیان ** غرقه گه باشد ز فرعون عوان
  • How Jacob, on whom be peace, was privileged to taste the cup of God from the face of Joseph, and inhale the scent of God from the scent of Joseph; and the exclusion of his (Joseph's) brethren and others from both these (privileges).
  • مخصوص بودن یعقوب علیه السلام به چشیدن جام حق از روی یوسف و کشیدن بوی حق از بوی یوسف و حرمان برادران و غیر هم ازین هر دو
  • That which Jacob experienced from (beholding) the face of Joseph was peculiar to him: when did that (delight) come to his (Joseph's) brethren? 3030
  • آنچ یعقوب از رخ یوسف بدید ** خاص او بد آن به اخوان کی رسید
  • This one (Jacob), from love of him (Joseph), puts himself in the pit, while that one (Joseph's brother) digs a pit for him (Joseph) in hatred.
  • این ز عشقش خویش در چه می‌کند ** و آن بکین از بهر او چه می‌کند