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4
56-80

  • 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.

  • زید اندر حق آن شیطان بود ** در حق شخصی دگر سلطان بود
  • Zayd, in regard to that (particular) one, may be a devil, (but) in regard to another person he may be a (beneficent) sultan.

  • آن بگوید زید صدیق سنیست ** وین بگوید زید گبر کشتنیست
  • 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.

  • زيد يك ذات است بر آن يك جنان ** او بر اين ديگر همه رنج و زيان
  • Zayd is one person—to that one (he is as) a shield, (while) to this other one (he is) wholly pain and loss.

  • گر تو خواهی کو ترا باشد شکر ** پس ورا از چشم عشاقش نگر
  • If you wish that to you he should be (as) sugar, then look on him with the eye of lovers.

  • منگر از چشم خودت آن خوب را ** بین به چشم طالبان مطلوب را 75
  • Do not look on that Beauteous One with your own eye: behold the Sought with the eye of seekers.

  • چشم خود بر بند زان خوش‌چشم تو ** عاریت کن چشم از عشاق او
  • Shut your own eye to that Sweet-eyed One: borrow an eye from His lovers.

  • بلک ازو کن عاریت چشم و نظر ** پس ز چشم او بروی او نگر
  • Nay, borrow eye and sight from Him, and then look on His face with His eye,

  • تا شوی آمن ز سیری و ملال ** گفت کان الله له زین ذوالجلال
  • So that you may be secure from satiety and weariness: on this account the Almighty said, “God shall belong to him:

  • چشم او من باشم و دست و دلش ** تا رهد از مدبریها مقبلش
  • I shall be his eye and hand and heart,” to the end that His fortunate one should escape from adversities.

  • هر چه مکرو هست چون شد او دلیل ** سوی محبوبت حبیبست و خلیل 80
  • Whatsoever is loathed is a lover and friend when it becomes thy guide towards thy beloved.

  • حکایت آن واعظ کی هر آغاز تذکیر دعای ظالمان و سخت‌دلان و بی‌اعتقادان کردی
  • Story of the preacher who at the beginning of every exhortation used to pray for the unjust and hard-hearted and irreligious.