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5
3410-3434

  • هرچه آوردی تلف کردیش زن  ** مرد مضطر بود اندر تن زدن  3410
  • Whatever (food) he brought (home), his wife would consume it, and the man was forced to keep silence.

  • بهر مهمان گوشت آورد آن معیل  ** سوی خانه با دو صد جهد طویل 
  • (One day) that family man brought home, for a guest, (some) meat (which he had procured) with infinite pains.

  • زن بخوردش با کباب و با شراب  ** مرد آمد گفت دفع ناصواب 
  • His wife ate it up with kabáb and wine: (when) the man came in, she put him off with useless words.

  • مرد گفتش گوشت کو مهمان رسید  ** پیش مهمان لوت می‌باید کشید 
  • The man said to her, “Where is the meat? The guest has arrived: one must set nice food before a guest.”

  • گفت زن این گربه خورد آن گوشت را  ** گوشت دیگر خر اگر باشد هلا 
  • “This cat has eaten the meat,” she replied: “hey, go and buy some more meat if you can!”

  • گفت ای ایبک ترازو را بیار  ** گربه را من بر کشم اندر عیار  3415
  • He said (to the servant), “O Aybak, fetch the balance: I will weigh the cat.

  • بر کشیدش بود گربه نیم من  ** پس بگفت آن مرد کای محتال زن 
  • He weighed her. The cat was half a mann. Then the man said, “O deceitful wife,

  • گوشت نیم من بود و افزون یک ستیر  ** هست گربه نیم‌من هم ای ستیر 
  • The meat was half a mann and one sitír over; the cat is just half a mann, my lady.

  • این اگر گربه‌ست پس آن گوشت کو  ** ور بود این گوشت گربه کو بجو 
  • If this is the cat, then where is the meat? Or, if this is the meat, where is the cat? Search (for her)!”

  • بایزید ار این بود آن روح چیست  ** ور وی آن روحست این تصویر کیست 
  • If Báyazíd is this (body), what is that spirit? And if he is that spirit, who is this (bodily) image?

  • حیرت اندر حیرتست ای یار من  ** این نه کار تست و نه هم کار من  3420
  • ’Tis bewilderment on bewilderment. O my friend, (the solution of) this (problem) is not your affair, nor is it mine either.

  • هر دو او باشد ولیک از ریع زرع  ** دانه باشد اصل و آن که پره فرع 
  • He is both (spirit and body), but in the corn-crop the grain is fundamental, while the stalk is derivative.

  • حکمت این اضداد را با هم ببست  ** ای قصاب این گردران با گردنست 
  • (The Divine) Wisdom has bound these contraries together: O butcher, this fleshy thigh-bone goes along with the neck.

  • روح بی‌قالب نداند کار کرد  ** قالبت بی‌جان فسرده بود و سرد 
  • The spirit cannot function without the body; your body is frozen (inanimate) and cold (inert) without the spirit.

  • قالبت پیدا و آن جانت نهان  ** راست شد زین هر دو اسباب جهان 
  • Your body is visible, while your spirit is hidden from view: the business of the world is conducted by means of them both.

  • خاک را بر سر زنی سر نشکند  ** آب را بر سر زنی در نشکند  3425
  • If you throw earth at (some one's) head, his head will not be broken; if you throw water at his head, it will not be broken.

  • گر تو می‌خواهی که سر را بشکنی  ** آب را و خاک را بر هم زنی 
  • If you wish to break his head, you bring the earth and the water into contact with each other (and make a lump of clay).

  • چون شکستی سر رود آبش به اصل  ** خاک سوی خاک آید روز فصل 
  • When you have broken your head, its water (the spirit) returns to its source, and earth returns to earth on the day of separation.

  • حکمتی که بود حق را ز ازدواج  ** گشت حاصل از نیاز و از لجاج 
  • The providential purpose that God had—namely, humble supplication or obstinate contumacy—was fulfilled by means of the marriage (of body and spirit).

  • باشد آنگه ازدواجات دگر  ** لا سمع اذن و لا عین بصر 
  • Then (afterwards) there are other marriages that no ear hath heard and no eye hath seen.

  • گر شنیدی اذن کی ماندی اذن  ** یا کجا کردی دگر ضبط سخن  3430
  • If the ear had heard, how should the ear have remained (in action) or how should it have apprehended words any more?

  • گر بدیدی برف و یخ خورشید را  ** از یخی برداشتی اومید را 
  • If the snow and ice were to behold the sun, they would despair of (retaining their) iciness;

  • آب گشتی بی‌عروق و بی‌گره  ** ز آب داود هوا کردی زره 
  • They would become water (formless and) devoid of roots and knobs: the air, David-like, would make of the water a mail-coat (of ripples),

  • پس شدی درمان جان هر درخت  ** هر درختی از قدومش نیک‌بخت 
  • And then it (the water) would become a life-giving medicine for every tree: every tree (would be made) fortunate by its advent.

  • آن یخی بفسرده در خود مانده  ** لا مساسی با درختان خوانده 
  • (But) the frozen ice that remains (locked) within itself cries to the trees,Touch me not!