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2
2654-2703

  • آتشی از تو نسوزم چاره نیست ** کیست کز دست تو جامه‏ش پاره نیست‏
  • You are fire and naphtha: you are fire: I cannot help being burned by you. Who is there whose raiment is not torn to pieces by your hand?

  • طبعت ای آتش چو سوزانیدنی است ** تا نسوزانی تو چیزی چاره نیست‏ 2655
  • Inasmuch as it is your nature, O fire, to be a cause of burning, there is no help but you must burn something.

  • لعنت این باشد که سوزانت کند ** اوستاد جمله دزدانت کند
  • This is God's curse (on you), that He makes you burn (things) and makes you the master of all thieves.

  • با خدا گفتی شنیدی رو برو ** من چه باشم پیش مکرت ای عدو
  • You have spoken with God and heard (Him speak) face to face: what should I be (able to do) before your deceit, O enemy?

  • معرفتهای تو چون بانگ صفیر ** بانگ مرغانی است لیکن مرغ گیر
  • Your stock of knowledge is like the sound of (the fowler's) whistle: it is the cry of birds, but it is bird-ensnaring.

  • صد هزاران مرغ را آن ره زده ست ** مرغ غره کاشنایی آمده ست‏
  • That (whistle) has waylaid myriads of birds, the bird (in each case) being duped (by the fancy) that a friend is come.

  • در هوا چون بشنود بانگ صفیر ** از هوا آید شود اینجا اسیر 2660
  • When it hears in the air the sound of the whistle, it comes (down) from the air and is made captive here.

  • قوم نوح از مکر تو در نوحه‏اند ** دل کباب و سینه شرحه شرحه‏اند
  • Through your deceit the people of Noah are in lamentation: they have hearts charred and bosoms (torn) to shreds.

  • عاد را تو باد دادی در جهان ** در فگندی در عذاب و اندهان‏
  • You gave ‘Ád in this world to the wind (of destruction): you cast (them) into torment and sorrows.

  • از تو بود آن سنگسار قوم لوط ** در سیاه آبه ز تو خوردند غوط
  • Through you was the stoning of the people of Lot: through you were they sunk in the black rain-water.

  • مغز نمرود از تو آمد ریخته ** ای هزاران فتنه‏ها انگیخته‏
  • Through you was the brain of Nimrod crumbled, O you that have raised thousands of turmoils!

  • عقل فرعون ذکی فیلسوف ** کور گشت از تو نیابید او وقوف‏ 2665
  • Through you the intelligence of Pharaoh, the acute and sage, became blinded, (so that) he found no understanding.

  • بو لهب هم از تو نااهلی شده ** بو الحکم هم از تو بو جهلی شده‏
  • Through you also Bú Lahab became an unworthy one; through you also Bu ’l- Hakam became a Bú Jahl.

  • ای بر این شطرنج بهر یاد را ** مات کرده صد هزار استاد را
  • O you that on this chessboard, for the sake of remembrance, have checkmated hundreds of thousands of masters,

  • ای ز فرزین بندهای مشکلت ** سوخته دلها سیه گشته دلت‏
  • O you by whose difficult attacking moves (our) hearts have been burned and your (own) heart has been blackened,

  • بحر مکری تو خلایق قطره‏ای ** تو چو کوهی وین سلیمان ذره‏ای‏
  • You are the sea of cunning, (and all) the creatures (are but) a drop: you are like a mountain and (we) simple ones (are but) a mote.

  • کی رهد از مکر تو ای مختصم ** غرق طوفانیم الا من عصم‏ 2670
  • Who shall escape from your cunning, O adversary? We are drowned in the flood, except them that are protected (by God).

  • بس ستاره‏ی سعد از تو محترق ** بس سپاه و جمع از تو مفترق‏
  • By you many a fortunate star has been burned: by you many an army and host have been scattered.”

  • باز جواب گفتن ابلیس معاویه را
  • How Iblís again replied to Mu‘áwiya.

  • گفت ابلیسش گشای این عقد را ** من محکم قلب را و نقد را
  • Iblís said to him, “Unravel these knot (and apprehend the matter): I am the touchstone for the false coin and the true.

  • امتحان شیر و کلبم کرد حق ** امتحان نقد و قلبم کرد حق‏
  • God hath made me the test of lion and cur, God hath made me the test of genuine coin and counterfeit.

  • قلب را من کی سیه رو کرده‏ام ** صیرفی‏ام قیمت او کرده‏ام‏
  • When have I blackened the false coin's face? I am the money-changer: I have (only) valued it.

  • نیکوان را ره نمایی می‏کنم ** شاخه‏های خشک را بر می‏کنم‏ 2675
  • To the good I act as guide, the dry branches I rip off.

  • این علفها می‏نهم از بهر چیست ** تا پدید آید که حیوان جنس کیست‏
  • I lay these (different) sorts of fodder (before people)—for what purpose? In order that it may be seen of what kind the animal is.

  • گرگ از آهو چو زاید کودکی ** هست در گرگیش و آهویی شکی‏
  • When a wolf bears young to an antelope, and there is some doubt whether it (the young one) has the nature of wolf or antelope,

  • تو گیاه و استخوان پیشش بریز ** تا کدامین سو کند او گام تیز
  • Drop you grass and bones in front of it (and see) to which side it quickly steps.

  • گر به سوی استخوان آید سگ است ** ور گیا خواهد یقین آهو رگ است‏
  • If it comes towards the bones, it is canine; and if it craves the grass, it is assuredly of the antelope race.

  • قهر و لطفی جفت شد با همدگر ** زاد از این هر دو جهانی خیر و شر 2680
  • A wrath and a mercy were wedded to one another: from these twain was born the world of good and evil.

  • تو گیاه و استخوان را عرضه کن ** قوت نفس و قوت جان را عرضه کن‏
  • Offer grass and bones, offer the food of the flesh and the food of the spirit.

  • گر غذای نفس جوید ابتر است ** ور غذای روح خواهد سرور است‏
  • If he seek the food of the flesh, he is bobtailed (worthless), and if he desire the food of the spirit, he is a (spiritual) chief.

  • گر کند او خدمت تن هست خر ** ور رود در بحر جان یابد گهر
  • If he serve the body, he is an ass; and if he go into the sea of the spirit, he will find pearls.

  • گر چه این دو مختلف خیر و شراند ** لیک این هر دو به یک کار اندراند
  • Although these twain—good and evil—are different, yet these twain are (engaged) in one work.

  • انبیا طاعات عرضه می‏کنند ** دشمنان شهوات عرضه می‏کنند 2685
  • The prophets offer devotions, the enemies (of God) offer lusts.

  • نیک را چون بد کنم یزدان نی‏ام ** داعیم من خالق ایشان نی‏ام‏
  • How should I make the good man bad? I am not God. I am (only) a prompter, I am not their creator.

  • خوب را من زشت سازم رب نه‏ام ** زشت را و خوب را آیینه‏ام‏
  • (How) should I make the fair foul? I am not the Lord. I am (only) a mirror for the foul and the fair.

  • سوخت هندو آینه از درد را ** کاین سیه رو می‏نماید مرد را
  • The Hindoo burnt a mirror in vexation, saying, ‘This (mirror) causes a man to look black-faced.’

  • او مرا غماز کرد و راست گو ** تا بگویم زشت کو و خوب کو
  • He (God) hath made me an informer and truth-teller, that I may tell where the ugly one is and where the beautiful.

  • من گواهم بر گوا زندان کجاست ** اهل زندان نیستم ایزد گواست‏ 2690
  • I am a witness: how is prison (the right place) for a witness? I do not deserve (to go to) prison, God is the witness (to my innocence).

  • هر کجا بینم نهال میوه‏دار ** تربیتها می‏کنم من دایه‏وار
  • Wherever I see a fruitful sapling, I foster (it) diligently like a nurse.

  • هر کجا بینم درخت تلخ و خشک ** می‏برم تا وارهد از پشک مشک‏
  • Wherever I see a sour and dry tree, I cut it down, in order that the musk may be delivered (separated) from the dung.

  • خشک گوید باغبان را کای فتی ** مر مرا چه می‏بری سر بی‏خطا
  • The dry (tree) says to the gardener, ‘O young man, why do you cut off my head without fault (on my part)?’

  • باغبان گوید خمش ای زشت خو ** بس نباشد خشکی تو جرم تو
  • The gardener says, ‘Be silent, O evil-natured one! Is not thy dryness sin enough in thee?’

  • خشک گوید راستم من کژ نی‏ام ** تو چرا بی‏جرم می‏بری پیم‏ 2695
  • The dry (tree) says, ‘I am straight, I am not crooked: why are you houghing me (who am) without guilt?’

  • باغبان گوید اگر مسعودی‏ای ** کاشکی کژ بودی‏ای تر بودی‏ای‏
  • The gardener says, ‘Hadst thou been blest, would that thou wert crooked (if only) thou wert moist (full of sap).

  • جاذب آب حیاتی گشته‏ای ** اندر آب زندگی آغشتی‏ای‏
  • Thou wouldst have drawn (into thyself) the Water of Life: thou wouldst have been steeped in the Water of Life.

  • تخم تو بد بوده است و اصل تو ** با درخت خوش نبوده وصل تو
  • Thy seed and thy root were bad, and thou hast not been joined to a good tree.

  • شاخ تلخ ار با خوشی وصلت کند ** آن خوشی اندر نهادش بر زند
  • If the sour branch be joined to a sweet one, that sweetness will strike (impress itself) on its nature.’”

  • عنف کردن معاویه با ابلیس‏
  • How Mu‘áwiya dealt sternly with Iblís.

  • گفت امیر ای راه زن حجت مگو ** مر ترا ره نیست در من ره مجو 2700
  • Said the Amír, “O brigand, do not argue: there is no way for you (to penetrate) into me, (so) do not seek the way.

  • ره زنی و من غریب و تاجرم ** هر لباساتی که آری کی خرم‏
  • You are a brigand, and I am a stranger and merchant: how should I purchase any garments that you may bring?

  • گرد رخت من مگرد از کافری ** تو نه ای رخت کسی را مشتری‏
  • Do not prowl about my property, infidel as you are: you are not one to buy the property of anybody.

  • مشتری نبود کسی را راه زن ** ور نماید مشتری مکر است و فن‏
  • The brigand is not a buyer for (from) any person, and if he seem to be a buyer, ’tis (only his) deceit and artfulness.