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2
3045-3094

  • تو نیفتادی که باشی پند او ** زهر او نوشید تو خور قند او 3045
  • You did not fall, so that you should be a warning to him. He drank the poison: eat you his sugar!

  • قصد کردن غزان به کشتن یک مردی تا آن دگر بترسد
  • How the Ghuzz set about killing one man in order that another might be terrorised.

  • آن غزان ترک خونریز آمدند ** بهر یغما بر دهی ناگه زدند
  • Those blood-shedding (murderous) Ghuzz Turcomans came, and suddenly fell upon a village (on a raid) for plunder.

  • دو کس از اعیان آن ده یافتند ** در هلاک آن یکی بشتافتند
  • They found two of the notables of that village, and made (ready in) haste to put one (of the two) to death.

  • دست بستندش که قربانش کنند ** گفت ای شاهان و ارکان بلند
  • They tied his hands in order to sacrifice (kill) him. He said, “O princes and high pillars (of the empire),

  • در چه مرگم چرا می‏افگنید ** از چه آخر تشنه‏ی خون منید
  • Why are ye casting me into the pit of death? Wherefore, pray, are ye thirsting after my blood?

  • چیست حکمت چه غرض در کشتنم ** چون چنین درویشم و عریان تنم‏ 3050
  • What is the wisdom, what is the object, in killing me, when I am so poor and bare-bodied?”

  • گفت تا هیبت بر این یارت زند ** تا بترسد او و زر پیدا کند
  • He (one of the Ghuzz) replied, “To strike awe into this friend of yours, so that he may be afraid and produce (his) gold.”

  • گفت آخر او ز من مسکین‏تر است ** گفت قاصد کرده است او را زر است‏
  • He (the man) said, “Why, he is poorer than I.” “He has done it (made himself out to be poor) on purpose,” replied the other; “he has gold.”

  • گفت چون وهم است ما هر دو یک‏ایم ** در مقام احتمال و در شک‏ایم‏
  • He (the man) said, “Since it is (a matter of) opinion, we are both the same: we are (equally) exposed to (mere) probability and doubt.

  • خود و را بکشید اول ای شهان ** تا بترسم من دهم زر را نشان‏
  • Kill him first, O princes, in order that I may be afraid and point out the way to the gold.”

  • پس کرمهای الهی بین که ما ** آمدیم آخر زمان در انتها 3055
  • See, then, the loving kindnesses of God, in that we have come (into the world) in the latter days, at the very end.

  • آخرین قرنها پیش از قرون ** در حدیث است آخرون السابقون‏
  • The last epoch is in front of the (other) epochs: in the Traditions of the Prophet is (the saying)—“(We are) the last (in time), the foremost (in excellence).”

  • تا هلاک قوم نوح و قوم هود ** عارض رحمت به جان ما نمود
  • In order that the destruction of the people of Noah and the people of Húd might display to our souls the face of (Divine) Mercy (who calls us to repentance),

  • کشت ایشان را که ما ترسیم از او ** ور خود این بر عکس کردی وای تو
  • He (God) slew them, that we might fear Him; and if indeed He had done contrariwise, alas for thee!

  • بیان حال خود پرستان و ناشکران در نعمت وجود انبیا و اولیا علیهم السلام‏
  • Explaining the state of those who are self-conceited and unthankful for the blessing of the existence of the prophets and saints—peace be unto them!

  • هر ک از ایشان گفت از عیب و گناه ** وز دل چون سنگ وز جان سیاه‏
  • Whosoever of them (the proclaimers of Divine Mercy) has spoken of fault and sin, and of a heart like stone, and of a black soul;

  • و ز سبک داری فرمان‏های او ** و ز فراغت از غم فردای او 3060
  • And of holding light His commands, and of being free from care for His To-morrow;

  • و ز هوس و ز عشق این دنیای دون ** چون زنان مر نفس را بودن زبون‏
  • And of being, like women, enslaved to the fleshly soul by passion and by love of this vile world;

  • و آن فرار از نکته‏های ناصحان ** و آن رمیدن از لقای صالحان‏
  • And of fleeing from the pungent sayings of sincere counsellors, and of shrinking from the countenance of the righteous;

  • با دل و با اهل دل بیگانگی ** با شهان تزویر و روبه‏شانگی‏
  • (And of) estrangement from the spirit and spiritual folk, (and of) fraud and fox-like behaviour towards the (spiritual) kings;

  • سیر چشمان را گدا پنداشتن ** از حسدشان خفیه دشمن داشتن‏
  • (And of) thinking the fully satisfied (saints) to be (greedy) beggars, (and of) secretly regarding them with enmity (arising) from envy—

  • گر پذیرد چیز تو گویی گداست ** ور نه گویی زرق و مکر است و دغاست‏ 3065
  • If he (such a saintly man as has been described) accept anything, you say he is a beggar; and if not, you say it is (from) hypocrisy and deceit and guile.

  • گر در آمیزد تو گویی طامع است ** ور نه گویی در تکبر مولع است‏
  • If he mix (in society), you say he is covetous; and if not, you say he is excessively given to pride;

  • یا منافق‏وار عذر آری که من ** مانده‏ام در نفقه‏ی فرزند و زن‏
  • Or you hypocritically excuse yourself, saying, “I am held back (by what I have to do) in maintaining my wife and children.

  • نه مرا پروای سر خاریدن است ** نه مرا پروای دین ورزیدن است‏
  • Neither have I leisure to scratch my head, nor have I leisure to cultivate religion.

  • ای فلان ما را به همت یاد دار ** تا شویم از اولیا پایان کار
  • O so-and-so, remember me in thy benedictions, that in the end I may become one of the saints.”

  • این سخن نه هم ز درد و سوز گفت ** خوابناکی هرزه گفت و باز خفت‏ 3070
  • These words he does not even speak from (true) passion and ardour; (’tis as though) a drowsy man muttered some idle talk and went to sleep again.

  • هیچ چاره نیست از قوت عیال ** از بن دندان کنم کسب حلال‏
  • (He says), “I cannot help feeding my family: I strain every nerve to earn a lawful livelihood.”

  • چه حلال ای گشته از اهل ضلال ** غیر خون تو نمی‏بینم حلال‏
  • How lawful, O thou that hast become one of the lost? I deem nothing lawful but (to shed) thy blood.

  • از خدا چاره‏ستش و از لوت نه ** چاره‏ش است از دین و از طاغوت نه‏
  • He can do without God, but not without food; he can do without the Religion, but not without the idols.

  • ای که صبرت نیست از دنیای دون ** صبر چون داری ز نعم الماهدون‏
  • O thou that canst not refrain thy self from this vile world, how canst thou refrain thyself from Him who spread the earth as a carpet?

  • ای که صبرت نیست از ناز و نعیم ** صبر چون داری از الله کریم‏ 3075
  • O thou that canst not refrain thyself from delight and luxury, how canst thou refrain thyself from the Bountiful God?

  • ای که صبرت نیست از پاک و پلید ** صبر چون داری از آن کاین آفرید
  • O thou that canst not refrain thyself from aught pure or foul, how canst thou refrain thyself from Him who created this?

  • کو خلیلی که برون آمد ز غار ** گفت هذا رب هان کو کردگار
  • Where is (one like) the Friend (of God), who came forth from the cave (of idolatry), and said, “This is my Lord (as ye assert). Take heed! Where is the Maker (of all)?”—

  • من نخواهم در دو عالم بنگریست ** تا نبینم این دو مجلس آن کیست‏
  • (One who shall say), “I will not look at the two worlds until I see to whom these two assembly-places (really) belong.

  • بی‏تماشای صفتهای خدا ** گر خورم نان در گلو ماند مرا
  • If I eat bread without the view of God's attributes, it will stick in my throat.”

  • چون گوارد لقمه بی‏دیدار او ** بی‏تماشای گل و گلزار او 3080
  • How should a morsel digest without the sight of Him, without the view of His roses and rose-garden?

  • جز بر امید خدا زین آب خور ** کی خورد یک لحظه الا گاو و خر
  • Save in hope of God, who but an ox or ass would for one moment partake of this food and drink?

  • آن که کالانعام بد بل هم اضل ** گر چه پر مکر است آن گنده بغل‏
  • (Who but) he that was like the cattle, nay, more lost?—though (indeed) that stinkard is full of cunning.

  • مکر او سر زیر و او سر زیر شد ** روزگاری برد و روزش دیر شد
  • His cunning went headlong (to ruin), and he went headlong: he passed a little while, and his day set.

  • فکرگاهش کند شد عقلش خرف ** عمر شد چیزی ندارد چون الف‏
  • His brain became dull, his mind doting: his life is gone—and like (the letter) alif he hath nothing.

  • آن چه می‏گوید در این اندیشه‏ام ** آن هم از دستان آن نفس است هم‏ 3085
  • (As for) his saying, “I am thinking about it”—that too is only (part) of the deceit of the fleshly soul;

  • و انچه می‏گوید غفور است و رحیم ** نیست آن جز حیله‏ی نفس لئیم‏
  • And (as for) his saying, “He (God) is forgiving and merciful” —that is naught but a trick of the villainous flesh.

  • ای ز غم مرده که دست از نان تهی است ** چون غفور است و رحیم این ترس چیست‏
  • O thou that art dead with anxiety because thy hands are empty of bread, what is this fear, since He is forgiving and merciful?

  • شکایت گفتن پیر مردی به طبیب از رنجوریها و جواب گفتن طبیب او را
  • How an old man complained of his ailments to a doctor, and how the doctor answered him.

  • گفت پیری مر طبیبی را که من ** در زحیرم از دماغ خویشتن‏
  • An old man said to a doctor, “I am in torment because of my brain.”

  • گفت از پیری است آن ضعف دماغ ** گفت بر چشمم ز ظلمت هست داغ‏
  • The doctor replied, “That weakness of brain is from age.” Said the old man, “There are spots of darkness on my eyes.”

  • گفت از پیری است ای شیخ قدیم ** گفت پشتم درد می‏آید عظیم‏ 3090
  • “It is from age, O ancient Shaykh,” said the doctor. “Awful pain comes in my back,” said he.

  • گفت از پیری است ای شیخ نزار ** گفت هر چه می‏خورم نبود گوار
  • “It is from age, O emaciated Shaykh” said the doctor. “Whatever I eat,” said he, “is not digested.”

  • گفت ضعف معده هم از پیری است ** گفت وقت دم مرا دم گیری است‏
  • The doctor replied, “Weakness of stomach also is (the result) of age.” Said he, “When I breathe, respiration is hard for me.”

  • گفت آری انقطاع دم بود ** چون رسد پیری دو صد علت شود
  • “Yes,” he said, “it is asthma*; when old age arrives, two hundred diseases come on.”

  • گفت ای احمق بر این بر دوختی ** از طبیبی تو همین آموختی‏
  • “O fool,” he exclaimed, “you have stuck at this: this is all that you have learned of medicine.