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2
3115-3164

  • آن نشانیها همه چون در تو هست ** چون تو زیشانی کجا خواهی برست‏ 3115
  • Forasmuch as all those marks are in thee, and thou art (one) of them, how wilt thou be saved?

  • قصه‏ی جوحی و آن کودک که پیش جنازه‏ی پدر خویش نوحه می‏کرد
  • The story of Júhí and the child who cried lamentably beside his father's bier.

  • کودکی در پیش تابوت پدر ** زار می‏نالید و بر می‏کوفت سر
  • A child was crying bitterly and beating his head beside his father's coffin,

  • کای پدر آخر کجایت می‏برند ** تا ترا در زیر خاکی بسپرند
  • Saying, “Why, father, where are they taking you to put you under some earth?

  • می‏برندت خانه‏ی تنگ و زحیر ** نی در او قالی و نه در وی حصیر
  • They are taking you to a narrow and noisome house: there is no carpet in it, nor any mat;

  • نی چراغی در شب و نه روز نان ** نی در او بوی طعام و نه نشان‏
  • No lamp at night and no bread by day; neither smell nor sign of food is there.

  • نی درش معمور و نی در بام راه ** نی یکی همسایه کاو باشد پناه‏ 3120
  • No door in good repair, no way to the roof; not one neighbour to be (your) refuge.

  • چشم تو که بوسه گاه خلق بود ** چون رود در خانه‏ی کور و کبود
  • Your eye, which was a place for the people's kisses—how should it go into a blind and murky house?—

  • خانه‏ی بی‏زینهار و جای تنگ ** که در او نه روی می‏ماند نه رنگ‏
  • A pitiless house and narrow room, where neither (your) face will be lasting nor (your) colour.”

  • زین نسق اوصاف خانه می‏شمرد ** وز دو دیده اشک خونین می‏فشرد
  • In this manner was he enumerating the qualities of the house, whilst he wrung tears of blood from his two eyes.

  • گفت جوحی را پدر ای ارجمند ** و الله این را خانه‏ی ما می‏برند
  • Júhí said to his father, “O worthy (sir), by God they are taking this (corpse) to our house.”

  • گفت جوحی را پدر ابله مشو ** گفت ای بابا نشانیها شنو 3125
  • The father said to Júhí, “Don't be a fool!” “O papa,” said he, “hear the marks (of identity).

  • این نشانیها که گفت او یک به یک ** خانه‏ی ما راست بی‏تردید و شک‏
  • These marks which he mentioned one by one—our house has them (all), without uncertainty or doubt.

  • نی حصیر و نه چراغ و نه طعام ** نه درش معمور و نه صحن و نه بام‏
  • (It has) neither mat nor lamp nor food; neither its door is in good repair, nor its court nor its roof.”

  • زین نمط دارند بر خود صد نشان ** لیک کی بینند آن را طاغیان‏
  • In this wise the disobedient have a hundred marks upon themselves, but how should they see them?

  • خانه‏ی آن دل که ماند بی‏ضیا ** از شعاع آفتاب کبریا
  • The house, namely, the heart that remains unlighted by the beams of the sun of (Divine) Majesty,

  • تنگ و تاریک است چون جان جهود ** بی‏نوا از ذوق سلطان ودود 3130
  • Is narrow and dark as the souls of Jews, (being) destitute of (spiritual) savour of the loving King.

  • نی در آن دل تافت نور آفتاب ** نی گشاد عرصه و نه فتح باب‏
  • Neither has the light of the Sun shone into that heart, nor is there (in it any) spaciousness or opening of the door.

  • گور خوشتر از چنین دل مر ترا ** آخر از گور دل خود برتر آ
  • The tomb is better for thee than a heart like this. Come now, arise from the tomb which is thy heart!

  • زنده‏ای و زنده زاد ای شوخ و شنگ ** دم نمی‏گیرد ترا زین گور تنگ‏
  • Thou art living and born of the living. O gay and winsome one, art not thou choked by this narrow tomb?

  • یوسف وقتی و خورشید سما ** زین چه و زندان بر آ و رو نما
  • Thou art the Joseph of the time and the sun of heaven: arise from this pit and prison, and show thy face!

  • یونست در بطن ماهی پخته شد ** مخلصش را نیست از تسبیح بد 3135
  • Thy Jonah has been cooked in the fish's belly: for his deliverance there is no means but glorification of God.

  • گر نبودی او مسیح بطن نون ** حبس و زندانش بدی تا یبعثون‏
  • If he had not glorified (God), the fish's belly would have been his gaol and prison until they shall be raised (from the dead).

  • او به تسبیح از تن ماهی بجست ** چیست تسبیح آیت روز أ لست
  • Through glorification he escaped from the body of the fish. What is glorification? The sign (and token) of the Day of Alast.

  • گر فراموشت شد آن تسبیح جان ** بشنو این تسبیحهای ماهیان‏
  • If thou hast forgotten that glorification (rendered to God) by thy spirit, hearken to the glorifications of (uttered by) those Fishes (the prophets and saints).

  • هر که دید الله را اللهی است ** هر که دید آن بحر را آن ماهی است‏
  • Whosoever hath seen God is of God: whosoever hath seen that Sea is that Fish.

  • این جهان دریاست و تن ماهی و روح ** یونس محجوب از نور صبوح‏ 3140
  • This world is a sea, and the body a fish, and the spirit is the Jonah debarred from the light of the dawn.

  • گر مسبح باشد از ماهی رهید ** ور نه در وی هضم گشت و ناپدید
  • If it be a glorifier (of God), it is delivered from the fish; otherwise, it becomes digested therein and vanishes.

  • ماهیان جان در این دریا پرند ** تو نمی‏بینی که کوری ای نژند
  • The spiritual Fishes abound in this sea (the world), (but) thou seest them not, for thou art blind, O miserable wretch.

  • بر تو خود را می‏زنند آن ماهیان ** چشم بگشا تا ببینی‏شان عیان‏
  • Those Fishes are darting at thee: open thine eye, that thou mayst see them clearly.

  • ماهیان را گر نمی‏بینی پدید ** گوش تو تسبیحشان آخر شنید
  • If thou art not seeing the Fishes plain—after all, thine ear hath heard their glorification (of God).

  • صبر کردن جان تسبیحات تست ** صبر کن کان است تسبیح درست‏ 3145
  • To practise patience is the soul of thy glorifications: have patience, for that is the true glorification.

  • هیچ تسبیحی ندارد آن درج ** صبر کن الصبر مفتاح الفرج‏
  • No glorification hath such a (high) degree (as patience hath); have patience: patience is the key to relief (from pain).

  • صبر چون پول صراط آن سو بهشت ** هست با هر خوب یک لالای زشت‏
  • Patience is like the bridge Sirát, (with) Paradise on the other side: with every fair (boy) there is an ugly pedagogue.

  • تا ز لالا می‏گریزی وصل نیست ** ز انکه لالا را ز شاهد فصل نیست‏
  • So long as you flee from the pedagogue, there is no meeting (with the boy), because there is no parting of the handsome boy from the pedagogue.

  • تو چه دانی ذوق صبر ای شیشه دل ** خاصه صبر از بهر آن نقش چگل‏
  • What should you know of the (sweet) savour of patience, O you of brittle heart—especially, of patience for the sake of that Beauty of Chigil?

  • مرد را ذوق غزا و کر و فر ** مر مخنث را بود ذوق‏از ذکر 3150
  • A man’s delight is in campaigns (for Islam) and in the glory and pomp (of war); pathico voluptas e pene est. [A man’s delight is in campaigns (for Islam) and in the glory and pomp (of war); a (passive) catamite’s delight is from the penis.]

  • جز ذکر نه دین او و ذکر او ** سوی اسفل برد او را فکر او
  • Nihil est religio et precatio ejus nisi penis: his thought has borne him down to the lowest depth. [His religion and his prayer (is) nothing but the penis: his thought has borne him down to the lowest depth. ]

  • گر بر آید بر فلک از وی مترس ** کاو بعشق سفل آموزید درس‏
  • Though he rise to the sky, be not afraid of him, for (it is only) in love of lowness (degradation) he has studied (and gained eminence).

  • او بسوی سفل می‏راند فرس ** گر چه سوی علو جنباند جرس‏
  • He gallops his horse towards lowness, albeit he rings the bell (proclaims that he is going) aloft.

  • از علمهای گدایان ترس چیست ** کان علمها لقمه‏ی نان را رهی است‏
  • What is there to fear from the flags of beggars?—for those flags are (but) a means for (getting) a mouthful of bread.

  • ترسیدن کودک از آن شخص صاحب جثه و گفتن آن شخص که ای کودک مترس که من نامردم‏
  • Timet puer quidam hominem corpulentum. “Ne timueris,” inquit, “O puer; ego enim vir non sum.” [About a boy’s fear of the corpulent man and how that person said, “Don’t be afraid, O boy, since I am not manly.”]

  • کنگ زفتی کودکی را یافت فرد ** زرد شد کودک ز بیم قصد مرد 3155
  • Juvenis robustus puerum deprehendit solum. Palluit timore puer ne forte homo impetum faceret. [A stout youth found a boy alone. The boy turned pale from fear of the man’s intention (to attack).]

  • گفت ایمن باش ای زیبای من ** که تو خواهی بود بر بالای من‏
  • “Securus esto,” inquit, “mi pulcher; tu enim super me eris.” [He (the man) said, “Be secure, O my lovely one, since you will be on top of me. ]

  • من اگر هولم مخنث دان مرا ** همچو اشتر بر نشین می‏ران مرا
  • Etiamsi terribilis (aspectu) sum, scito me impotentem esse ad coitum: me sicut camelum conscende, propelle.” [“Although I am dreadful (in appearance), know me (to be an impotent) catamite. Mount me like a camel (and) thrust.”]

  • صورت مردان و معنی این چنین ** از برون آدم درون دیو لعین‏
  • (With) the appearance of men and the reality like this— Adam without, the accursed Devil within—

  • آن دهل را مانی ای زفت چو عاد ** که بر او آن شاخ را می‏کوفت باد
  • O you that are big as the people of ‘Ád, you resemble the drum against which a branch was beaten by the wind.

  • روبهی اشکار خود را باد داد ** بهر طبلی همچو خیک پر ز باد 3160
  • A fox abandoned his prey for the sake of a drum like a wind-filled leathern bag,

  • چون ندید اندر دهل او فربهی ** گفت خوکی به ازین خیک تهی‏
  • (But) when he found no (real) fatness in the drum, he said, “A hog is better than this empty bag.”

  • روبهان ترسند ز آواز دهل ** عاقلش چندان زند که لا تقل‏
  • Foxes are afraid of the noise of the drum; (but) the wise man beats it ever so much, saying, “Speak not!”

  • قصه‏ی تیر اندازی و ترسیدن او از سواری که در بیشه می‏رفت‏
  • The story of an archer and his fear of a horseman who was riding in a forest.

  • یک سواری با سلاح و بس مهیب ** می‏شد اندر بیشه بر اسبی نجیب‏
  • A horseman, armed and very terrible (in appearance), was riding in the forest on a high-bred horse.

  • تیر اندازی به حکم او را بدید ** پس ز خوف او کمان را در کشید
  • An expert archer espied him, and then from fear of him drew his bow,