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  • I shall know, (for) there is light in my heart: thou must tell everything that ought to be told.
  • من بدانم در دل من روشنیست  ** بایدت گفتن هر آنچ گفتنیست 
  • Know that in the heart of kings there is a mighty moon, though sometimes it is overclouded by forgetfulness.
  • در دل شاهان تو ماهی دان سطبر  ** گرچه گه گه شد ز غفلت زیر ابر 
  • In the heart there is a lamp with which one goes about (as a rule); at times of anger and concupiscence it is put under the basin. 3960
  • یک چراغی هست در دل وقت گشت  ** وقت خشم و حرص آید زیر طشت 
  • That clairvoyance accompanies me just now: unless thou tell that which ’tis thy duty to tell,
  • آن فراست این زمان یار منست  ** گر نگویی آنچ حق گفتنست 
  • I will sever thy neck with this scimitar: evasion will not avail thee at all.
  • من بدین شمشیر برم گردنت  ** سود نبود خود بهانه کردنت 
  • And if thou tell the truth, I will set thee free: I will not violate the duty I owe to God, I will make thee glad.”
  • ور بگویی راست آزادت کنم  ** حق یزدان نشکنم شادت کنم 
  • At the same moment he placed seven Qur’áns one on the top of another and swore an oath and thus confirmed (his promise).
  • هفت مصحف آن زمان برهم نهاد  ** خورد سوگند و چنین تقریر داد 
  • How the girl disclosed the secret to the Caliph in fear of (having her head cut off by) a blow of the sword, and how she was forced (to speak) by the Caliph (who said), “Give a true account of the cause of thy laughter or else I will kill thee.”
  • فاش کردن آن کنیزک آن راز را با خلیفه از زخم شمشیر و اکراه خلیفه کی راست گو سبب این خنده را و گر نه بکشمت 
  • When the woman became (found herself) helpless, she related what had happened (concerning) the manliness of that Rustam who was the son of a hundred Záls. 3965
  • زن چو عاجز شد بگفت احوال را  ** مردی آن رستم صد زال را 
  • She described to the Caliph, point by point, the bride-chamber that was (prepared for her) on the route (of the march),
  • شرح آن گردک که اندر راه بود  ** یک به یک با آن خلیفه وا نمود 
  • His killing the lion and returning to the tent pene erecto tanquam cornu rhinocerotis; [His killing the lion and returning to the tent with the penis erect like the horn of a rhinoceros;]
  • شیر کشتن سوی خیمه آمدن  ** وان ذکر قایم چو شاخ کرگدن 
  • Contra, hujus (membri) ambitiosi debilatatem quod ob unum muris susurrum succidit. [(And) again, the weakness of the ambitious one (the male organ) that collapsed (as though) dead because of the rustling of a mouse.]
  • باز این سستی این ناموس‌کوش  ** کو فرو مرد از یکی خش خشت موش 
  • God is ever making the hidden things manifest: since they will grow up, do not sow bad seed.
  • رازها را می‌کند حق آشکار  ** چون بخواهد رست تخم بد مکار 
  • Rain and clouds and fire and this sun are ever bringing up the hidden things from the earth. 3970
  • آب و ابر و آتش و این آفتاب  ** رازها را می برآرد از تراب 
  • This new springtide after the fall of the leaves is a proof of the existence of the Resurrection.
  • این بهار نو ز بعد برگ‌ریز  ** هست برهان وجود رستخیز 
  • In spring the secrets are revealed: whatsoever this Earth has eaten is exposed to view.
  • در بهار آن سرها پیدا شود  ** هر چه خوردست این زمین رسوا شود 
  • It shoots up from her mouth and lips in order that she may bring to light her hidden mind and way.
  • بر دمد آن از دهان و از لبش  ** تا پدید آید ضمیر و مذهبش 
  • The secret of the root of every tree and its nutriment—the whole of that is plainly shown forth on its (leafy) top.
  • سر بیخ هر درختی و خورش  ** جملگی پیدا شود آن بر سرش 
  • Every sorrow whereby thou art (made) sore in heart is the headache arising from the wine that thou hast drunk; 3975
  • هر غمی کز وی تو دل آزرده‌ای  ** از خمار می بود کان خورده‌ای 
  • But how shouldst thou know from which wine that headache has arisen (and become) manifest?
  • لیک کی دانی که آن رنج خمار  ** از کدامین می بر آمد آشکار 
  • This crop-sickness (headache) is the blossom of that seed (only) he that is sagacious and wise will recognise it.
  • این خمار اشکوفه‌ی آن دانه است  ** آن شناسد کاگه و فرزانه است 
  • The bough and its blossom do not resemble the seed: how should semen resemble the body of man?
  • شاخ و اشکوفه نماند دانه را  ** نطفه کی ماند تن مردانه را 
  • The matter (of which anything is composed) does not resemble the product: when did the seed (ever) resemble the tree (that sprang from it)?
  • نیست مانندا هیولا با اثر  ** دانه کی ماننده آمد با شجر 
  • Semen is (the product) of bread, (but) how should it be like bread? Man is (the product) of semen, (but) how should he be like it? 3980
  • نطفه از نانست کی باشد چو نان  ** مردم از نطفه‌ست کی باشد چنان 
  • The Jinní is (created) from fire, (but) how should he resemble fire? The cloud is (produced) from vapour, but it is not like vapour.
  • جنی از نارست کی ماند به نار  ** از بخارست ابر و نبود چون بخار 
  • Jesus was produced from the breath of Gabriel, (but) when was he (ever) like him in form or comparable (to him in that respect)?
  • از دم جبریل عیسی شد پدید  ** کی به صورت هم‌چو او بد یا ندید 
  • Adam is (made) of earth, (but) how should he resemble earth? No grape resembles the vine.
  • آدم از خاکست کی ماند به خاک  ** هیچ انگوری نمی‌ماند به تاک 
  • How should robbery look like the foot of the gallows? How should piety be like the everlasting abode (Paradise)?
  • کی بود دزدی به شکل پای‌دار  ** کی بود طاعت چو خلد پایدار 
  • No origin resembles its product; therefore thou canst not know the origin of (thy) pain and headache. 3985
  • هیچ اصلی نیست مانند اثر  ** پس ندانی اصل رنج و درد سر 
  • But this punishment is not without an origin: how should God inflict pain without any sin (having been committed)?
  • لیک بی‌اصلی نباشدت این جزا  ** بی‌گناهی کی برنجاند خدا 
  • That which is the origin and bringer-on of that (painful) thing—if it (the painful thing) does not resemble it, still it is (produced) from it.
  • آنچ اصلست و کشنده‌ی آن شی است  ** گر نمی‌ماند بوی هم از وی است 
  • Know, then, that thy pain is the result of some lapse (and that) this woe with which thou art stricken arises from some lust.
  • پس بدان رنجت نتیجه‌ی زلتیست  ** آفت این ضربتت از شهوتیست 
  • If thou canst not discern that sin by means of consideration, at once make humble entreaty and seek pardon (from God).
  • گر ندانی آن گنه را ز اعتبار  ** زود زاری کن طلب کن اغتفار 
  • Prostrate thyself a hundred times and keep saying, “O God, this pain is nothing but my due and desert. 3990
  • سجده کن صد بار می‌گوی ای خدا  ** نیست این غم غیر درخورد و سزا 
  • O Thou who art transcendent in holiness and free from (all) injustice and oppression, how shouldst Thou inflict grief and pain upon the soul when it has not sinned?
  • ای تو سبحان پاک از ظلم و ستم  ** کی دهی بی‌جرم جان را درد و غم 
  • I do not know my sin definitely, but (I know that) there must be a sin (to account) for the anguish.
  • من معین می‌ندانم جرم را  ** لیک هم جرمی بباید گرم را 
  • Since Thou hast concealed the cause from my consideration, do Thou always keep my sin concealed (from others);
  • چون بپوشیدی سبب را ز اعتبار  ** دایما آن جرم را پوشیده دار 
  • For it would be retribution to disclose my sin, so that my thievery (rascality) should be made manifest by punishment.”
  • که جزا اظهار جرم من بود  ** کز سیاست دزدیم ظاهر شود 
  • How the monarch, on being acquainted with that act of treachery, resolved to conceal and pardon it and give her (the slave-girl) to him (the captain), and recognised that the tribulation was a punishment inflicted on him and was (the result of) his attempt (to obtain the slave-girl) and the wrong which he had done to the lord of Mawsil; for “and whoso doeth evil, it is against himself” and “lo, thy Lord is on the watch”; and how he feared that, if he should avenge himself, the vengeance would recoil on his own head, as this injustice and greed (of his) had (already) recoiled upon him.
  • عزم کردن شاه چون واقف شد بر آن خیانت کی بپوشاند و عفو کند و او را به او دهد و دانست کی آن فتنه جزای او بود و قصد او بود و ظلم او بر صاحب موصل کی و من اساء فعلیها و ان ربک لبالمرصاد و ترسیدن کی اگر انتقام کشد آن انتقام هم بر سر او آید چنانک این ظلم و طمع بر سرش آمد 
  • The monarch came to himself. He asked pardon (of God) and confessed his sin and lapse and persistence (in wrong-doing). 3995
  • شاه با خود آمد استغفار کرد  ** یاد جرم و زلت و اصرار کرد 
  • He said to himself, “The retribution for what I did to certain persons has reached (overtaken) my soul.
  • گفت با خود آنچ کردم با کسان  ** شد جزای آن به جان من رسان 
  • From (pride of) power I made an attempt on the concubine of another: that (injustice) recoiled upon me and I fell into the pit (which I had dug).
  • قصد جفت دیگران کردم ز جاه  ** بر من آمد آن و افتادم به چاه 
  • I knocked at the door of another person's house: consequently he knocked at the door of my house.”
  • من در خانه‌ی کسی دیگر زدم  ** او در خانه‌ی مرا زد لاجرم 
  • Whoever seeks to commit adultery with (other) people's wives, know that he is a pimp to his own wife;
  • هر که با اهل کسان شد فسق‌جو  ** اهل خود را دان که قوادست او 
  • For that (adultery) is requited by the like, since the retribution for an evil act is an act like unto it. 4000
  • زانک مثل آن جزای آن شود  ** چون جزای سیه مثلش بود 
  • Inasmuch as you have made a cord and pulled one like it towards yourself, you are a wittol and worse.
  • چون سبب کردی کشیدی سوی خویش  ** مثل آن را پس تو دیوثی و بیش 
  • “I took the king of Mawsil's concubine from him by force, (so) she was soon taken by force from me too.
  • غصب کردم از شه موصل کنیز  ** غصب کردند از من او را زود نیز 
  • My treacherous deeds made a traitor of him who was my trusted friend and servant.
  • او کامین من بد و لالای من  ** خاینش کرد آن خیانتهای من 
  • ’Tis no time to inflict punishment (for the injury) and avenge myself: I prepared the disaster with my own hand.
  • نیست وقت کین‌گزاری و انتقام  ** من به دست خویش کردم کار خام 
  • If I wreak vengeance on the Amír and the woman, that trespass also will come (recoil) on my head, 4005
  • گر کشم کینه بر آن میر و حرم  ** آن تعدی هم بیاید بر سرم 
  • Just as this (other) one has (already) come (upon me) in retribution: I have tried Him (God), I will not try Him again.
  • هم‌چنانک این یک بیامد در جزا  ** آزمودم باز نزمایم ورا 
  • The grief of the lord of Mawsil has broken my neck: I dare not wound this other man as well.
  • درد صاحب موصلم گردن شکست  ** من نیارم این دگر را نیز خست