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4
3109-3158

  • So that maybe one complete (lamp) will arise from them both, if that one lamp be put out by the wind,”
  • تا بود کز هر دو یک وافی شود ** گر به باد آن یک چراغ از جا رود
  • Like the gnostic who, for the sake of (gaining) freedom from care, has lit the candle of the heart (spirit) from this defective lamp of the body, 3110
  • هم‌چو عارف کن تن ناقص چراغ ** شمع دل افروخت از بهر فراغ
  • In order that, one day when this (bodily lamp) dies of a sudden, he may place before his eye the candle of the spirit.
  • تا که روزی کین بمیرد ناگهان ** پیش چشم خود نهد او شمع جان
  • He (the king) did not understand this; therefore in his heedlessness he applied the perishing candle to another perishable.
  • او نکرد این فهم پس داد از غرر ** شمع فانی را بفانیی دگر
  • How the king brought his son a bride for fear of his race coming to an end.
  • عروس آوردن پادشاه فرزند خود را از خوف انقطاع نسل
  • (The king said to himself), “It is necessary, then, to seek a bride for him, that from this marriage offspring may appear,
  • پس عروسی خواست باید بهر او ** تا نماید زین تزوج نسل رو
  • (So that) if this falcon (my son) return to the state of mortality his young may become a falcon after (the death of) the falcon,
  • گر رود سوی فنا این باز باز ** فرخ او گردد ز بعد باز باز
  • (And that) if the form of this falcon go from here, his inward meaning may endure in his son. 3115
  • صورت او باز گر زینجا رود ** معنی او در ولد باقی بود
  • On account of this, that renowned (spiritual) king, Mustafá (Mohammed), said, ‘The son is the marrow of his father.’
  • بهر این فرمود آن شاه نبیه ** مصطفی که الولد سر ابیه
  • For this reason all people, (being moved) by heartfelt love, teach their children (their own) trades,
  • بهر این معنی همه خلق از شغف ** می‌بیاموزند طفلان را حرف
  • To the end that these inward meanings may remain in the world when that body of theirs becomes hidden.
  • تا بماند آن معانی در جهان ** چون شود آن قالب ایشان نهان
  • God in His wisdom has given them intense desire for the right guidance of every little one capable (of learning).
  • حق به حکمت حرصشان دادست جد ** بهر رشد هر صغیر مستعد
  • I too, for the purpose of (ensuring) the continuance of my race, will seek for my son a wife of good principles. 3120
  • من هم از بهر دوام نسل خویش ** جفت خواهم پور خود را خوب کیش
  • I will seek a girl who is the offspring of a righteous man, not the offspring of a stern-visaged king.”
  • دختری خواهم ز نسل صالحی ** نی ز نسل پادشاهی کالحی
  • This righteous man is himself a king, he is free, he is not the prisoner of lust and gluttony.
  • شاه خود این صالحست آزاد اوست ** نی اسیر حرص فرجست و گلوست
  • They (the people) have given (those) prisoners the title of “king” by inversion, just as Káfúr (Camphor) is the name of that negro.
  • مر اسیران را لقب کردند شاه ** عکس چون کافور نام آن سیاه
  • The blood-drinking (deadly) wilderness is named mafáza (place of safety); the vulgar call the leper Níkbakht (Fortunatus).
  • شد مفازه بادیه‌ی خون‌خوار نام ** نیکبخت آن پیس را کردند عام
  • They have described the prisoner of lust and anger and ambition by the name of Mír or Sadr-i ajall (most honourable prince). 3125
  • بر اسیر شهوت و حرص و امل ** بر نوشته میر یا صدر اجل
  • To those prisoners of Doom (asírán-i ajal) the vulgar in (all) the lands have given the title of “most honourable Amírs” (amírán-i ajall).
  • آن اسیران اجل را عام داد ** نام امیران اجل اندر بلاد
  • They call high-placed (Sadr) him whose soul is (placed) low in the vestibule, that is to say, (worldly) power and riches.
  • صدر خوانندش که در صف نعال ** جان او پستست یعنی جاه و مال
  • When the king chose (matrimonial) relationship with an ascetic, this news came to the ears of (his) ladies.
  • شاه چون با زاهدی خویشی گزید ** این خبر در گوش خاتونان رسید
  • How the king chose the daughter of a poor ascetic for his son and how the ladies of the harem raised objections and disdained the (proposed) alliance with the dervish.
  • اختیار کردن پادشاه دختر درویش زاهدی را از جهت پسر و اعتراض کردن اهل حرم و ننگ داشتن ایشان از پیوندی درویش
  • The prince's mother, from deficiency of understanding, said, “According to reason and tradition equality (of rank) is requisite.
  • مادر شه‌زاده گفت از نقص عقل ** شرط کفویت بود در عقل نقل
  • Thou from stinginess and miserliness and shrewdness wishest to ally our son with a beggar.” 3130
  • تو ز شح و بخل خواهی وز دها ** تا ببندی پور ما را بر گدا
  • He (the king) said, “It is a fault to call the righteous man a beggar, for through the grace of God he is spiritually rich.
  • گفت صالح را گدا گفتن خطاست ** کو غنی القلب از داد خداست
  • He is taking refuge in contentment because of piety, not because of meanness and laziness, like the beggar.
  • در قناعت می‌گریزد از تقی ** نه از لیمی و کسل هم‌چون گدا
  • The penury which arises from contentment and piety is distinct from the poverty and penury of the base.
  • قلتی کان از قناعت وز تقاست ** آن ز فقر و قلت دونان جداست
  • If that one (the beggar) find a single groat, he bows his head (in homage), while this one (the righteous man) in his lofty aspiration recoils from a treasure of gold.
  • حبه‌ای آن گر بیابد سر نهد ** وین ز گنج زر به همت می‌جهد
  • The king who from cupidity is betaking himself to everything unlawful— the man of noble mind calls him a beggar.” 3135
  • شه که او از حرص قصد هر حرام ** می‌کند او را گدا گوید همام
  • She (the prince's mother) said, “Where are his cities and castles (to furnish) the wedding-outfit, or (where are his means of) scattering gems and pieces of gold?”
  • گفت کو شهر و قلاع او را جهاز ** یا نثار گوهر و دینار ریز
  • He (the king) said, “Begone! Whosoever prefers to care for religion, God cuts off from him all remaining cares.”
  • گفت رو هر که غم دین برگزید ** باقی غمها خدا از وی برید
  • The king prevailed and gave (in marriage) to him (his son) a maiden of goodly nature, belonging to the family of a righteous man.
  • غالب آمد شاه و دادش دختری ** از نژاد صالحی خوش جوهری
  • Verily, she had none to rival her in loveliness: her face was brighter than the sun at morn.
  • در ملاحت خود نظیر خود نداشت ** چهره‌اش تابان‌تر از خورشید چاشت
  • Such was the maiden's beauty; and her qualities were such that, on account of their excellence, they are not (to be) contained in (any) description. 3140
  • حسن دختر این خصالش آنچنان ** کز نکویی می‌نگنجد در بیان
  • Make religion thy prey, that in consequence (as a corollary) there may come (to thee) beauty and riches and power and advantageous fortune.
  • صید دین کن تا رسد اندر تبع ** حسن و مال و جاه و بخت منتفع
  • Know that the next world, in respect of ownership, is (like) files of camels: the present world is its corollary, like the (camels') hair and dung.
  • آخرت قطار اشتر دان به ملک ** در تبع دنیاش هم‌چون پشم و پشک
  • (If) thou choose the hair, the camel will not be thine, and if the camel be thine, what value has the hair?
  • پشم بگزینی شتر نبود ترا ** ور بود اشتر چه قیمت پشم را
  • When the marriage (matrimonial alliance) with the family of the uncontentious righteous folk was achieved (successfully arranged) by the king,
  • چون بر آمد این نکاح آن شاه را ** با نژاد صالحان بی مرا
  • By (Divine) destiny a decrepit old witch, who was in love with the handsome and generous prince— 3145
  • از قضا کمپیرکی جادو که بود ** عاشق شه‌زاده‌ی با حسن و جود
  • An old woman of Kábul—bewitched him with a sorcery of which the magic of Babylon (itself) would be envious.
  • جادوی کردش عجوزه‌ی کابلی ** کی برد زان رشک سحر بابلی
  • The prince fell in love with the ugly hag, so that he abandoned his bride and the wedding.
  • شه بچه شد عاشق کمپیر زشت ** تا عروس و آن عروسی را بهشت
  • A black devil and woman of Kábul suddenly waylaid (seduced) the prince.
  • یک سیه دیوی و کابولی زنی ** گشت به شه‌زاده ناگه ره‌زنی
  • That stinking ninety years old hag left to the prince neither wisdom nor understanding. [That ninety years old hag whose vulva is stinking left to the prince neither wisdom nor understanding.]
  • آن نودساله عجوزی گنده کس ** نه خرد هشت آن ملک را و نه نس
  • For a (whole) year the prince was captivated: the sole of the hag's shoe was the place where he bestowed his kisses. 3150
  • تا به سالی بود شه‌زاده اسیر ** بوسه‌جایش نعل کفش گنده پیر
  • Association with the hag was mowing (consuming) him, till through wasting away (only) half a spirit remained (in him).
  • صحبت کمپیر او را می‌درود ** تا ز کاهش نیم‌جانی مانده بود
  • Others had the headache (were sorely grieved) on account of his weakness, (while) he, from the intoxicating effect of the sorcery, was unconscious of himself.
  • دیگران از ضعف وی با درد سر ** او ز سکر سحر از خود بی‌خبر
  • This world had become (as) a prison to the king, while this son (of his) was laughing at their tears.
  • این جهان بر شاه چون زندان شده ** وین پسر بر گریه‌شان خندان شده
  • The king became exceedingly desperate in the struggle (to save his son): day and night he was offering sacrifice and giving alms (but without avail),
  • شاه بس بیچاره شد در برد و مات ** روز و شب می‌کرد قربان و زکات
  • For whatever remedy the father might apply, (the son's) love for the old hag would always increase. 3155
  • زانک هر چاره که می‌کرد آن پدر ** عشق کمپیرک همی‌شد بیشتر
  • Then it became clear to him that that (infatuation) was absolutely a (Divine) mystery, and that thenceforth his (only) remedy was supplication.
  • پس یقین گشتش که مطلق آن سریست ** چاره او را بعد از این لابه گریست
  • He was prostrating himself in prayer, saying, “It beseems Thee to command: to whom but God belongeth the command over God's kingdom?
  • سجده می‌کرد او که هم فرمان تراست ** غیر حق بر ملک حق فرمان کراست
  • But this poor wretch is burning like aloes-wood: take his hand (help him), O Merciful and Loving One!”
  • لیک این مسکین همی‌سوزد چو عود ** دست گیرش ای رحیم و ای ودود