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4
46-70

  • عاشق هر پیشه‌ای و مطلبی ** حق بیالود اول کارش لبی
  • (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;

  • چون بدان آسیب در جست آمدند ** پیش پاشان می‌نهد هر روز بند
  • (But) when at that contact they have entered upon the quest, He lays a snare before their feet every day.

  • چون در افکندش بجست و جوی کار ** بعد از آن در بست که کابین بیار
  • 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.”

  • هم بر آن بو می‌تنند و می‌روند ** هر دمی راجی و آیس می‌شوند
  • Still they cling to that (sweet) scent (hope) and go (on their quest): at every moment they become hopeful and despairing.

  • هر کسی را هست اومید بری ** که گشادندش در آن روزی دری 50
  • Every one (of them) hath hope of (winning) the fruit whereto a door was opened to him on a certain day;

  • باز در بستندش و آن درپرست ** بر همان اومید آتش پا شدست
  • Then it was shut (upon them) again; (but) that devotee to the door, (continuing) in the same hope, has become fire-footed.

  • چون درآمد خوش در آن باغ آن جوان ** خود فرو شد پا به گنجش ناگهان
  • When the youth joyously entered that orchard, verily on a sudden his foot sank in (struck upon) the (buried) treasure.

  • مر عسس را ساخته یزدان سبب ** تا ز بیم او دود در باغ شب
  • God had made the night-patrol the means, so that in fear of him he (the lover) should run into the orchard by night

  • بیند آن معشوقه را او با چراغ ** طالب انگشتری در جوی باغ
  • And should see the beloved one searching with a lantern for a ring in the rivulet of the orchard.

  • پس قرین می‌کرد از ذوق آن نفس ** با ثنای حق دعای آن عسس 55
  • Therefore at that moment, from the delight (which he experienced), he conjoined praise of God with prayers for the night-patrol,

  • که زیان کردم عسس را از گریز ** بیست چندان سیم و زر بر وی بریز
  • Saying, “I caused loss to the night-patrol by fleeing (from him): scatter o’er him twenty times as much silver and gold.

  • از عوانی مر ورا آزاد کن ** آنچنان که شادم او را شاد کن
  • Set him free from policing: make him glad even as I am glad.

  • سعد دارش این جهان و آن جهان ** از عوانی و سگی‌اش وا رهان
  • Keep him blest in this world and in that world, deliver him from policing and currishness—

  • گرچه خوی آن عوان هست ای خدا ** که هماره خلق را خواهد بلا
  • Though it is the nature of that policeman, O God, that he always desires the people to be afflicted.”

  • گر خبر آید که شه جرمی نهاد ** بر مسلمانان شود او زفت و شاد 60
  • If news come that the king has imposed a fine upon the Moslems, he (the policeman) waxes big and exultant;

  • ور خبر آید که شه رحمت نمود ** از مسلمانان فکند آن را به جود
  • And if news come that the king has shown mercy and has generously taken off that (penalty) from the Moslems,

  • ماتمی در جان او افتد از آن ** صد چنین ادبارها دارد عوان
  • A mournfulness falls upon his soul thereat: the policeman hath a hundred such depravities.

  • او عوان را در دعا در می‌کشید ** کز عوان او را چنان راحت رسید
  • He (the lover) was bringing the policeman into the prayer (of benediction), because such solace had come to him from the policeman.

  • بر همه زهر و برو تریاق بود ** آن عوان پیوند آن مشتاق بود
  • 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).

  • پس بد مطلق نباشد در جهان ** بد به نسبت باشد این را هم بدان 65
  • Hence there is no absolute evil in the world: evil is relative. Know this (truth) also.

  • در زمانه هیچ زهر و قند نیست ** که یکی را پا دگر را بند نیست
  • 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—

  • مر یکی را پا دگر را پای‌بند ** مر یکی را زهر و بر دیگر چو قند
  • To one a foot, to another a fetter; to one a poison and to another (sweet and wholesome) like sugar.

  • زهر مار آن مار را باشد حیات ** نسبتش با آدمی باشد ممات
  • Snake-poison is life to the snake, (but) it is death in relation to man.

  • خلق آبی را بود دریا چو باغ ** خلق خاکی را بود آن مرگ و داغ
  • The sea is as a garden to the water-creatures; to the creatures of earth it is death and a (painful) brand.

  • همچنین بر می‌شمر ای مرد کار ** نسبت این از یکی کس تا هزار 70
  • Reckon up likewise, O man of experience, (instances of) this relativity from a single individual to a thousand.