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5
3483-3532

  • ’Tis the (approved) rule to seek the shadow during the day; (but) you seek the shadow on a cloudy night.
  • سایه در روزست جستن قاعده  ** در شب ابری تو سایه‌جو شده 
  • If it (wine) is lawful as sustenance for the common folk, (yet) it is unlawful to those who seek the Beloved.
  • گر حلال آمد پی قوت عوام  ** طالبان دوست را آمد حرام 
  • The wine for the lovers (of God) is their heart's blood: their eyes are (fixed) upon the Way and upon the Destination. 3485
  • عاشقان را باده خون دل بود  ** چشمشان بر راه و بر منزل بود 
  • In this Way across the terrible wilderness the guide, Reason, suffers a hundred eclipses.
  • در چنین راه بیابان مخوف  ** این قلاوز خرد با صد کسوف 
  • (If) you throw dust in the eyes of the guides, you will cause the caravan to perish and lose the way.
  • خاک در چشم قلاوزان زنی  ** کاروان را هالک و گمره کنی 
  • In sooth, barley bread is unlawful and injurious to the carnal soul: set (only) bread made of bran before it.
  • نان جو حقا حرامست و فسوس  ** نفس را در پیش نه نان سبوس 
  • Keep in abject submission the enemy on the Way to God: do not place a pulpit for the robber, (but) keep him on the gibbet.
  • دشمن راه خدا را خوار دار  ** دزد را منبر منه بر دار دار 
  • Deem the amputation of the robber's hand desirable: if you are unable to cut his hand off, bind it. 3490
  • دزد را تو دست ببریدن پسند  ** از بریدن عاجزی دستش ببند 
  • Unless you bind his hand, he will bind yours; unless you break his leg, he will break yours.
  • گر نبندی دست او دست تو بست  ** گر تو پایش نشکنی پایت شکست 
  • You give the enemy wine and sugar-cane—for what reason? Bid him laugh venomously and eat earth.”
  • تو عدو را می دهی و نی‌شکر  ** بهر چه گو زهر خند و خاک خور 
  • In his indignation he (the ascetic) hurled a stone at the jug and broke it: he (the slave) let the jug fall and sprang away from the ascetic.
  • زد ز غیرت بر سبو سنگ و شکست  ** او سبو انداخت و از زاهد بجست 
  • He went to the Amír, who said to him, “Where is the wine?” He (the slave) related in his presence all that had happened, point by point.
  • رفت پیش میر و گفتش باده کو  ** ماجرا را گفت یک یک پیش او 
  • How the enraged Amír set out to punish the ascetic.
  • رفتن امیر خشم‌آلود برای گوشمال زاهد 
  • The Amír became like fire and jumped straight up. “Show me,” he cried, “where the ascetic's house is, 3495
  • میر چون آتش شد و برجست راست  ** گفت بنما خانه‌ی زاهد کجاست 
  • That I may pound his head with this heavy club—his ignorant whoreson head.
  • تا بدین گرز گران کوبم سرش  ** آن سر بی‌دانش مادرغرش 
  • What should he know about enjoining (others) to do right? He is currishly seeking notoriety and fame,
  • او چه داند امر معروف از سگی  ** طالب معروفی است و شهرگی 
  • In order that by means of this hypocrisy he may make a position for himself and somehow make himself conspicuous;
  • تا بدین سالوس خود را جا کند  ** تا به چیزی خویشتن پیدا کند 
  • For in truth he has no talent save this alone, that he plays the hypocrite to all and sundry.
  • کو ندارد خود هنر الا همان  ** که تسلس می‌کند با این و آن 
  • If he is mad and bent on mischief, the cure for a madman is an ox-hide whip, [If he is mad and bent on mischief, the cure for a madman is a whip (made from) an ox’s penis,] 3500
  • او اگر دیوانه است و فتنه‌کاو  ** داروی دیوانه باشد کیر گاو 
  • So that the devil may go forth from his head: how should an ass go (forward) without the ass-drivers' blows?”
  • تا که شیطان از سرش بیرون رود  ** بی‌لت خربندگان خر چون رود 
  • The Amír dashed out, with a mace in his hand: at midnight he came, half intoxicated, to the ascetic.
  • میر بیرون جست دبوسی بدست  ** نیم شب آمد به زاهد نیم‌مست 
  • In his rage he wished to kill the ascetic, (but) the ascetic hid beneath (some) wool.
  • خواست کشتن مرد زاهد را ز خشم  ** مرد زاهد گشت پنهان زیر پشم 
  • The ascetic, hidden under the wool belonging to certain rope-makers, heard that (threat) from the Amír.
  • مرد زاهد می‌شنید از میر آن  ** زیر پشم آن رسن‌تابان نهان 
  • He said (to himself), “(Only) the mirror that has made its face hard can tell a man to his face that he is ugly. 3505
  • گفت در رو گفتن زشتی مرد  ** آینه تاند که رو را سخت کرد 
  • It needs a steel face, like a mirror, to say to thee, ‘Behold thy ugly face.’”
  • روی باید آینه‌وار آهنین  ** تات گوید روی زشت خود ببین 
  • Story of Dalqak's checkmating the Sayyid, the Sháh of Tirmid.
  • حکایت مات کردن دلقک سید شاه ترمد را 
  • The Sháh was playing chess with Dalqak: he (Dalqak) checkmated him: immediately the Sháh's anger burst out.
  • شاه با دلقک همی شطرنج باخت  ** مات کردش زود خشم شه بتاخت 
  • He (Dalqak) cried, “Checkmate, checkmate!” and the haughty monarch threw the chessmen, one by one, at his head,
  • گفت شه شه و آن شه کبرآورش  ** یک یک از شطرنج می‌زد بر سرش 
  • Saying, “Take (it)! Here is ‘checkmate’ for you, O scoundrel.” Dalqak restrained himself and (only) said, “Mercy!”
  • که بگیر اینک شهت ای قلتبان  ** صبر کرد آن دلقک و گفت الامان 
  • The Prince commanded him to play a second game: he (Dalqak) was trembling like a naked man in bitter cold. 3510
  • دست دیگر باختن فرمود میر  ** او چنان لرزان که عور از زمهریر 
  • He played the second game, and the Sháh was defeated: (when) the time and moment for saying “checkmate, checkmate” arrived,
  • باخت دست دیگر و شه مات شد  ** وقت شه شه گفتن و میقات شد 
  • Dalqak jumped up and ran into a corner and in his fear hastily flung six rugs over himself.
  • بر جهید آن دلقک و در کنج رفت  ** شش نمد بر خود فکند از بیم تفت 
  • (There) he lay hidden beneath (several) cushions and six rugs, that he might escape from the Sháh's blows.
  • زیر بالشها و زیر شش نمد  ** خفت پنهان تا ز زخم شه رهد 
  • The Sháh exclaimed, “Hi, hi! what have you done? What is this?” He replied, “Checkmate, checkmate, checkmate, checkmate, O excellent Sháh!
  • گفت شه هی هی چه کردی چیست این  ** گفت شه شه شه شه ای شاه گزین 
  • How can one tell the truth to thee except under cover, O wrathful man who art wrapped in fire, 3515
  • کی توان حق گفت جز زیر لحاف  ** با تو ای خشم‌آور آتش‌سجاف 
  • O thou who art defeated (by me), while I, defeated by thy Majesty's blows, am crying ‘checkmate, checkmate’ under thy house-furnishings?”
  • ای تو مات و من ز زخم شاه مات  ** می‌زنم شه شه به زیر رختهات 
  • When the (whole) quarter became filled with the furious shouts of the Amír and his kicking the (ascetic's) door and holding and seizing,
  • چون محله پر شد از هیهای میر  ** وز لگد بر در زدن وز دار و گیر 
  • The people quickly rushed out from left and right, crying, “O Prince, ’tis the hour for pardon and grace.
  • خلق بیرون جست زود از چپ و راست  ** کای مقدم وقت عفوست و رضاست 
  • His brain is dry, and at this time his intelligence is inferior to the intelligence and understanding of children.
  • مغز او خشکست و عقلش این زمان  ** کمترست از عقل و فهم کودکان 
  • Asceticism and old age have come on the top of each other, and no (spiritual) revelation has been given to him in his asceticism. 3520
  • زهد و پیری ضعف بر ضعف آمده  ** واندر آن زهدش گشادی ناشده 
  • He has suffered the pain but never seen the gain (that comes) from the Beloved: he has done (many) works (of devotion) but never seen the wages for his work.
  • رنج دیده گنج نادیده ز یار  ** کارها کرده ندیده مزد کار 
  • Either the essential thing was not in his work at all, or by (Divine) decree the hour for the reward has not yet arrived.
  • یا نبود آن کار او را خود گهر  ** یا نیامد وقت پاداش از قدر 
  • Either his labour has been like the labour of the Jews, or the recompense has been connected with (deferred till) the appointed season.
  • یا که بود آن سعی چون سعی جهود  ** یا جزا وابسته‌ی میقات بود 
  • For him ’tis sorrow and misfortune enough that he is without any one (to succour him) in this vale full of blood.
  • مر ورا درد و مصیبت این بس است  ** که درین وادی پر خون بی‌کس است 
  • His eyes are painful, and he sits in a corner, sour-faced and chop-fallen. 3525
  • چشم پر درد و نشسته او به کنج  ** رو ترش کرده فرو افکنده لنج 
  • There is no oculist to sympathise with him, nor has he any intelligence that he should find the way to a collyrium.
  • نه یکی کحال کو را غم خورد  ** نیش عقلی که به کحلی پی برد 
  • He is making a (great) effort with (the help of) conjecture and opinion: the matter rests in ‘maybe’ till it turn out well.
  • اجتهادی می‌کند با حزر و ظن  ** کار در بوکست تا نیکو شدن 
  • Far is the road he must travel ere he sees the Beloved, because he does not seek the head; his desire is headship.
  • زان رهش دورست تا دیدار دوست  ** کو نجوید سر رئیسیش آرزوست 
  • At one time he is (engaged) in reproach, saying (to God), ‘The portion allotted to me from this calculation (of mine) is (nothing but) pain.’
  • ساعتی او با خدا اندر عتاب  ** که نصیبم رنج آمد زین حساب 
  • At another time he is (engaged) in a quarrel with his own luck, saying, ‘All (the others) are flying, and we have our wings cut off.’” 3530
  • ساعتی با بخت خود اندر جدال  ** که همه پران و ما ببریده بال 
  • Whoever is imprisoned in scent and colour, his spirit is oppressed, (even) though he is (occupied) in (the practice of) asceticism.
  • هر که محبوس است اندر بو و رنگ  ** گرچه در زهدست باشد خوش تنگ 
  • Until he come forth from this narrow resting-place, how should his spirit be happy and his breast expanded (with joy)?
  • تا برون ناید ازین ننگین مناخ  ** کی شود خویش خوش و صدرش فراخ