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5
4085-4109

  • کرد اشارت شه به جلاد کهن  ** که ز صدرم این خسان را دور کن  4085
  • The King made a sign to the ancient executioner, as though to say, "Remove these vile wretches from my seat of honour.

  • این خسان چه لایق صدر من‌اند  ** کز پی سنگ امر ما را بشکنند 
  • How are these vile wretches worthy of my seat of honour, when they break my command for the sake of a stone?

  • امر ما پیش چنین اهل فساد  ** بهر رنگین سنگ شد خوار و کساد 
  • For the sake of a coloured stone my command is held contemptible and cheap by evil-doers like these.”

  • قصد شاه به کشتن امرا و شفاعت کردن ایاز پیش تخت سلطان کی ای شاه عالم العفو اولی 
  • How the King was about to kill the Amirs, and how Ayáz made intercession before the royal throne, saying, “‘Tis better to forgive.”

  • پس ایاز مهرافزا بر جهید  ** پیش تخت آن الغ سلطان دوید 
  • Then Ayáz, who was abounding in love, sprang up and ran to the throne of that mighty Sultan.

  • سجده‌ای کرد و گلوی خود گرفت  ** کای قبادی کز تو چرخ آرد شگفت 
  • He made a prostration and spoke with bated breath, saying, "O Emperor at whom the celestial sphere is astounded,

  • ای همایی که همایان فرخی  ** از تو دارند و سخاوت هر سخی  4090
  • O Humá from whom (all) humá’s have (their) auspiciousness, and every man (his) generosity,

  • ای کریمی که کرمهای جهان  ** محو گردد پیش ایثارت نهان 
  • O Noble One before whose self-sacrifice (all) acts of nobility in the world are hidden (eclipsed) and disappear,

  • ای لطیفی که گل سرخت بدید  ** از خجالت پیرهن را بر درید 
  • O Lovely One whom the red rose beheld and tore its shirt in shame,

  • از غفوری تو غفران چشم‌سیر  ** روبهان بر شیر از عفو تو چیر 
  • Forgiveness (itself) is fully content with thy forgivingness: because of thy pardon the foxes prevail over the lion.

  • جز که عفو تو کرا دارد سند  ** هر که با امر تو بی‌باکی کند 
  • Whosoever treats thy command with insolence, whom should he have to support him except thy pardon?

  • غفلت و گستاخی این مجرمان  ** از وفور عفو تست ای عفولان  4095
  • The heedlessness and irreverence of these sinners arise from the abundance of thy pardon (clemency), O mine of pardon."

  • دایما غفلت ز گستاخی دمد  ** که برد تعظیم از دیده رمد 
  • Heedlessness always grows up from irreverence, for (only) reverence will remove the inflammation from the eye .

  • غفلت و نسیان بد آموخته  ** ز آتش تعظیم گردد سوخته 
  • The heedlessness and wicked forgetfulness (which) he (the sinner) has learned will be consumed by the fire of reverence.

  • هیبتش بیداری و فطنت دهد  ** سهو نسیان از دلش بیرون جهد 
  • Awe (of God) will bestow on him wakefulness and keen wittedness: negligence and forgetfulness will leap forth from his heart.

  • وقت غارت خواب ناید خلق را  ** تا بنرباید کسی زو دلق را 
  • Folk do not fall asleep at the time of a raid, lest any one should carry off his (the sleeper’s) cloak.

  • خواب چون در می‌رمد از بیم دلق  ** خواب نسیان کی بود با بیم حلق  4100
  • Since sleep is banished by fear for one’s cloak, how should the sleep of forgetfulness be (possible when accompanied) with fear for one’s throat?

  • لاتاخذ ان نسینا شد گواه  ** که بود نسیان بوجهی هم گناه 
  • (The text) do not punish (us) if we forget is evidence that forgetfulness too, in a certain way, is sinful,

  • زانک استکمال تعظیم او نکرد  ** ورنه نسیان در نیاوردی نبرد 
  • Because he (who was forgetful) did not attain to complete reverence, or else forgetfulness would not have assailed him

  • گرچه نسیان لابد و ناچار بود  ** در سبب ورزیدن او مختار بود 
  • Although (his) forgetfulness was necessary and inevitable, (yet) he was a free agent in employing the means (by which it was produced);

  • که تهاون کرد در تعظیمها  ** تا که نسیان زاد یا سهو و خطا 
  • For he showed remissness in his  feelings of reverence, so that forgetfulness was born or negligence and trespass.

  • هم‌چو مستی کو جنایتها کند  ** گوید او معذور بودم من ز خود  4105
  • (‘Tis) like (the case of) the drunken man who commits sins and says, “I was excused from (responsibility for) myself”

  • گویدش لیکن سبب ای زشتکار  ** از تو بد در رفتن آن اختیار 
  • “But,” says he (the other) to him, “the cause (of your sin), (consisting) in the loss of that power to choose, proceeded from you, O evil-doer.

  • بی‌خودی نامد بخود تش خواندی  ** اختیارت خود نشد تش راندی 
  • Your senselessness did not come of itself, you invited it; your power to choose did not go of itself, you drove it away.

  • گر رسیدی مستی بی‌جهد تو  ** حفظ کردی ساقی جان عهد تو 
  • If an intoxication had come (upon you) without exertion on your part, the spiritual Cup-bearer would have kept your covenant (inviolate).

  • پشت‌دارت بودی او و عذرخواه  ** من غلام زلت مست اله 
  • He would have been your backer and intercessor: I am devoted to the sin of him who is intoxicated by God.”