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4
38-87

  • Leave the unworthy folk for the sake of the worthy: bring the tale to the end and conduct it to the issue.
  • ناکسان را ترک کن بهر کسان ** قصه را پایان بر و مخلص رسان
  • If this story was not finished there (in the Third Book), ’tis (now) the Fourth Volume: set it out in order.
  • این حکایت گر نشد آنجا تمام ** چارمین جلدست آرش در نظام
  • Conclusion of the story of the lover who fled from the night-patrol into an orchard unknown to him, and for joy at finding his beloved in the orchard called down blessings on the night-patrol and said, "It may be that ye loathe a thing although it is better for you."
  • تمامی حکایت آن عاشق که از عسس گریخت در باغی مجهول خود معشوق را در باغ یافت و عسس را از شادی دعای خیر می‌کرد و می‌گفت کی عسی ان تکرهوا شیا و هو خیر لکم
  • We were at the point (of the story) where that person (fled) in terror from the night-patrol (and) galloped into the orchard. 40
  • اندر آن بودیم کان شخص از عسس ** راند اندر باغ از خوفی فرس
  • In the orchard was the beauteous one for love of whom this (youth) had been in tribulation eight years.
  • بود اندر باغ آن صاحب‌جمال ** کز غمش این در عنا بد هشت سال
  • He had no possibility of seeing (even) her shadow: he was (only) hearing the description of her, as (of) the ‘Anqá,
  • سایه‌ی او را نبود امکان دید ** هم‌چو عنقا وصف او را می‌شنید
  • Except (for) one meeting which happened to him by (Divine) destiny at the first and enravished his heart.
  • جز یکی لقیه که اول از قضا ** بر وی افتاد و شد او را دلربا
  • After that, however much effort he made, in sooth that cruel one would give him no opportunity.
  • بعد از آن چندان که می‌کوشید او ** خود مجالش می‌نداد آن تندخو
  • Neither entreaty nor wealth availed him: that (fresh) sapling was fully satisfied and without desire. 45
  • نه بلا به چاره بودش نه به مال ** چشم پر و بی‌طمع بود آن نهال
  • (In the case of) the lover of any craft or object of pursuit, God has touched his lip (with honey or the like) at the beginning of the affair;
  • عاشق هر پیشه‌ای و مطلبی ** حق بیالود اول کارش لبی
  • (But) when at that contact they have entered upon the quest, He lays a snare before their feet every day.
  • چون بدان آسیب در جست آمدند ** پیش پاشان می‌نهد هر روز بند
  • When He has plunged him (the lover) into search for the matter (which he has at heart), after that He shuts the door, saying, “Bring the dowry.”
  • چون در افکندش بجست و جوی کار ** بعد از آن در بست که کابین بیار
  • Still they cling to that (sweet) scent (hope) and go (on their quest): at every moment they become hopeful and despairing.
  • هم بر آن بو می‌تنند و می‌روند ** هر دمی راجی و آیس می‌شوند
  • Every one (of them) hath hope of (winning) the fruit whereto a door was opened to him on a certain day; 50
  • هر کسی را هست اومید بری ** که گشادندش در آن روزی دری
  • Then it was shut (upon them) again; (but) that devotee to the door, (continuing) in the same hope, has become fire-footed.
  • باز در بستندش و آن درپرست ** بر همان اومید آتش پا شدست
  • When the youth joyously entered that orchard, verily on a sudden his foot sank in (struck upon) the (buried) treasure.
  • چون درآمد خوش در آن باغ آن جوان ** خود فرو شد پا به گنجش ناگهان
  • God had made the night-patrol the means, so that in fear of him he (the lover) should run into the orchard by night
  • مر عسس را ساخته یزدان سبب ** تا ز بیم او دود در باغ شب
  • And should see the beloved one searching with a lantern for a ring in the rivulet of the orchard.
  • بیند آن معشوقه را او با چراغ ** طالب انگشتری در جوی باغ
  • Therefore at that moment, from the delight (which he experienced), he conjoined praise of God with prayers for the night-patrol, 55
  • پس قرین می‌کرد از ذوق آن نفس ** با ثنای حق دعای آن عسس
  • Saying, “I caused loss to the night-patrol by fleeing (from him): scatter o’er him twenty times as much silver and gold.
  • که زیان کردم عسس را از گریز ** بیست چندان سیم و زر بر وی بریز
  • Set him free from policing: make him glad even as I am glad.
  • از عوانی مر ورا آزاد کن ** آنچنان که شادم او را شاد کن
  • Keep him blest in this world and in that world, deliver him from policing and currishness—
  • سعد دارش این جهان و آن جهان ** از عوانی و سگی‌اش وا رهان
  • Though it is the nature of that policeman, O God, that he always desires the people to be afflicted.”
  • گرچه خوی آن عوان هست ای خدا ** که هماره خلق را خواهد بلا
  • If news come that the king has imposed a fine upon the Moslems, he (the policeman) waxes big and exultant; 60
  • گر خبر آید که شه جرمی نهاد ** بر مسلمانان شود او زفت و شاد
  • And if news come that the king has shown mercy and has generously taken off that (penalty) from the Moslems,
  • ور خبر آید که شه رحمت نمود ** از مسلمانان فکند آن را به جود
  • A mournfulness falls upon his soul thereat: the policeman hath a hundred such depravities.
  • ماتمی در جان او افتد از آن ** صد چنین ادبارها دارد عوان
  • He (the lover) was bringing the policeman into the prayer (of benediction), because such solace had come to him from the policeman.
  • او عوان را در دعا در می‌کشید ** کز عوان او را چنان راحت رسید
  • He (the policeman) was poison to all (others), but to him (he was) the antidote: the policeman was the means of uniting that longing lover (with the object of his desire).
  • بر همه زهر و برو تریاق بود ** آن عوان پیوند آن مشتاق بود
  • Hence there is no absolute evil in the world: evil is relative. Know this (truth) also. 65
  • پس بد مطلق نباشد در جهان ** بد به نسبت باشد این را هم بدان
  • In (the realm of) Time there is no poison or sugar that is not a foot (support) to one and a fetter (injury) to another—
  • در زمانه هیچ زهر و قند نیست ** که یکی را پا دگر را بند نیست
  • To one a foot, to another a fetter; to one a poison and to another (sweet and wholesome) like sugar.
  • مر یکی را پا دگر را پای‌بند ** مر یکی را زهر و بر دیگر چو قند
  • Snake-poison is life to the snake, (but) it is death in relation to man.
  • زهر مار آن مار را باشد حیات ** نسبتش با آدمی باشد ممات
  • The sea is as a garden to the water-creatures; to the creatures of earth it is death and a (painful) brand.
  • خلق آبی را بود دریا چو باغ ** خلق خاکی را بود آن مرگ و داغ
  • Reckon up likewise, O man of experience, (instances of) this relativity from a single individual to a thousand. 70
  • همچنین بر می‌شمر ای مرد کار ** نسبت این از یکی کس تا هزار
  • Zayd, in regard to that (particular) one, may be a devil, (but) in regard to another person he may be a (beneficent) sultan.
  • زید اندر حق آن شیطان بود ** در حق شخصی دگر سلطان بود
  • That one will say that Zayd is an exalted siddíq (saint), and this one will say that Zayd is an infidel who ought to be killed.
  • آن بگوید زید صدیق سنیست ** وین بگوید زید گبر کشتنیست
  • Zayd is one person—to that one (he is as) a shield, (while) to this other one (he is) wholly pain and loss.
  • زيد يك ذات است بر آن يك جنان ** او بر اين ديگر همه رنج و زيان
  • If you wish that to you he should be (as) sugar, then look on him with the eye of lovers.
  • گر تو خواهی کو ترا باشد شکر ** پس ورا از چشم عشاقش نگر
  • Do not look on that Beauteous One with your own eye: behold the Sought with the eye of seekers. 75
  • منگر از چشم خودت آن خوب را ** بین به چشم طالبان مطلوب را
  • Shut your own eye to that Sweet-eyed One: borrow an eye from His lovers.
  • چشم خود بر بند زان خوش‌چشم تو ** عاریت کن چشم از عشاق او
  • Nay, borrow eye and sight from Him, and then look on His face with His eye,
  • بلک ازو کن عاریت چشم و نظر ** پس ز چشم او بروی او نگر
  • So that you may be secure from satiety and weariness: on this account the Almighty said, “God shall belong to him:
  • تا شوی آمن ز سیری و ملال ** گفت کان الله له زین ذوالجلال
  • I shall be his eye and hand and heart,” to the end that His fortunate one should escape from adversities.
  • چشم او من باشم و دست و دلش ** تا رهد از مدبریها مقبلش
  • Whatsoever is loathed is a lover and friend when it becomes thy guide towards thy beloved. 80
  • هر چه مکرو هست چون شد او دلیل ** سوی محبوبت حبیبست و خلیل
  • Story of the preacher who at the beginning of every exhortation used to pray for the unjust and hard-hearted and irreligious.
  • حکایت آن واعظ کی هر آغاز تذکیر دعای ظالمان و سخت‌دلان و بی‌اعتقادان کردی
  • A certain preacher, whenever he mounted the pulpit, would begin to pray for the highway robbers (who plunder and maltreat the righteous).
  • آن یکی واعظ چو بر تخت آمدی ** قاطعان راه را داعی شدی
  • He would lift up his hand, (crying), “O Lord, let mercy fall upon evil men and corrupters and insolent transgressors,
  • دست برمی‌داشت یا رب رحم ران ** بر بدان و مفسدان و طاغیان
  • Upon all who make a mock of the good people, upon all whose hearts are unbelieving and those who dwell in the Christian monastery.”
  • بر همه تسخرکنان اهل خیر ** برهمه کافردلان و اهل دیر
  • He would not pray for the pure; he would pray for none but the wicked.
  • می‌نکردی او دعا بر اصفیا ** می‌نکردی جز خبیثان را دعا
  • They said to him, “This is unknown (extraordinary): ’tis no generosity to pray for the people of unrighteousness.” 85
  • مر ورا گفتند کین معهود نیست ** دعوت اهل ضلالت جود نیست
  • He replied, “I have seen (experienced) goodness from these folk: for this reason I have chosen to pray for them.
  • گفت نیکویی ازینها دیده‌ام ** من دعاشان زین سبب بگزیده‌ام
  • They wrought so much wickedness and injustice and oppression that they cast (drove) me forth from evil into good.
  • خبث و ظلم و جور چندان ساختند ** که مرا از شر به خیر انداختند