روی باید آینه‌وار آهنین ** تات گوید روی زشت خود ببین
It needs a steel face, like a mirror, to say to thee, ‘Behold thy ugly face.’”
حکایت مات کردن دلقک سید شاه ترمد را
Story of Dalqak's checkmating the Sayyid, the Sháh of Tirmid.
شاه با دلقک همی شطرنج باخت ** مات کردش زود خشم شه بتاخت
The Sháh was playing chess with Dalqak: he (Dalqak) checkmated him: immediately the Sháh's anger burst out.
گفت شه شه و آن شه کبرآورش ** یک یک از شطرنج می‌زد بر سرش
He (Dalqak) cried, “Checkmate, checkmate!” and the haughty monarch threw the chessmen, one by one, at his head,
که بگیر اینک شهت ای قلتبان ** صبر کرد آن دلقک و گفت الامان
Saying, “Take (it)! Here is ‘checkmate’ for you, O scoundrel.” Dalqak restrained himself and (only) said, “Mercy!”
دست دیگر باختن فرمود میر ** او چنان لرزان که عور از زمهریر 3510
The Prince commanded him to play a second game: he (Dalqak) was trembling like a naked man in bitter cold.
باخت دست دیگر و شه مات شد ** وقت شه شه گفتن و میقات شد
He played the second game, and the Sháh was defeated: (when) the time and moment for saying “checkmate, checkmate” arrived,
بر جهید آن دلقک و در کنج رفت ** شش نمد بر خود فکند از بیم تفت
Dalqak jumped up and ran into a corner and in his fear hastily flung six rugs over himself.
زیر بالشها و زیر شش نمد ** خفت پنهان تا ز زخم شه رهد
(There) he lay hidden beneath (several) cushions and six rugs, that he might escape from the Sháh's blows.
گفت شه هی هی چه کردی چیست این ** گفت شه شه شه شه ای شاه گزین
The Sháh exclaimed, “Hi, hi! what have you done? What is this?” He replied, “Checkmate, checkmate, checkmate, checkmate, O excellent Sháh!
کی توان حق گفت جز زیر لحاف ** با تو ای خشم‌آور آتش‌سجاف 3515
How can one tell the truth to thee except under cover, O wrathful man who art wrapped in fire,
ای تو مات و من ز زخم شاه مات ** می‌زنم شه شه به زیر رختهات
O thou who art defeated (by me), while I, defeated by thy Majesty's blows, am crying ‘checkmate, checkmate’ under thy house-furnishings?”
چون محله پر شد از هیهای میر ** وز لگد بر در زدن وز دار و گیر
When the (whole) quarter became filled with the furious shouts of the Amír and his kicking the (ascetic's) door and holding and seizing,
خلق بیرون جست زود از چپ و راست ** کای مقدم وقت عفوست و رضاست
The people quickly rushed out from left and right, crying, “O Prince, ’tis the hour for pardon and grace.
مغز او خشکست و عقلش این زمان ** کمترست از عقل و فهم کودکان
His brain is dry, and at this time his intelligence is inferior to the intelligence and understanding of children.
زهد و پیری ضعف بر ضعف آمده ** واندر آن زهدش گشادی ناشده 3520
Asceticism and old age have come on the top of each other, and no (spiritual) revelation has been given to him in his asceticism.
رنج دیده گنج نادیده ز یار ** کارها کرده ندیده مزد کار
He has suffered the pain but never seen the gain (that comes) from the Beloved: he has done (many) works (of devotion) but never seen the wages for his work.
یا نبود آن کار او را خود گهر ** یا نیامد وقت پاداش از قدر
Either the essential thing was not in his work at all, or by (Divine) decree the hour for the reward has not yet arrived.
یا که بود آن سعی چون سعی جهود ** یا جزا وابسته‌ی میقات بود
Either his labour has been like the labour of the Jews, or the recompense has been connected with (deferred till) the appointed season.
مر ورا درد و مصیبت این بس است ** که درین وادی پر خون بی‌کس است
For him ’tis sorrow and misfortune enough that he is without any one (to succour him) in this vale full of blood.
چشم پر درد و نشسته او به کنج ** رو ترش کرده فرو افکنده لنج 3525
His eyes are painful, and he sits in a corner, sour-faced and chop-fallen.
نه یکی کحال کو را غم خورد ** نیش عقلی که به کحلی پی برد
There is no oculist to sympathise with him, nor has he any intelligence that he should find the way to a collyrium.
اجتهادی می‌کند با حزر و ظن ** کار در بوکست تا نیکو شدن
He is making a (great) effort with (the help of) conjecture and opinion: the matter rests in ‘maybe’ till it turn out well.
زان رهش دورست تا دیدار دوست ** کو نجوید سر رئیسیش آرزوست
Far is the road he must travel ere he sees the Beloved, because he does not seek the head; his desire is headship.
ساعتی او با خدا اندر عتاب ** که نصیبم رنج آمد زین حساب
At one time he is (engaged) in reproach, saying (to God), ‘The portion allotted to me from this calculation (of mine) is (nothing but) pain.’
ساعتی با بخت خود اندر جدال ** که همه پران و ما ببریده بال 3530
At another time he is (engaged) in a quarrel with his own luck, saying, ‘All (the others) are flying, and we have our wings cut off.’”
هر که محبوس است اندر بو و رنگ ** گرچه در زهدست باشد خوش تنگ
Whoever is imprisoned in scent and colour, his spirit is oppressed, (even) though he is (occupied) in (the practice of) asceticism.
تا برون ناید ازین ننگین مناخ ** کی شود خویش خوش و صدرش فراخ
Until he come forth from this narrow resting-place, how should his spirit be happy and his breast expanded (with joy)?
زاهدان را در خلا پیش از گشاد ** کارد و استره نشاید هیچ داد
One should never give a knife or razor to ascetics (living) in solitude before (they have gained the spiritual) revelation,
کز ضجر خود را بدراند شکم ** غصه‌ی آن بی‌مرادیها و غم
Since the anguish of disappointments and the grief (which they feel) would cause them to rip their bellies asunder from (uncontrollable) agitation of mind.
قصد انداختن مصطفی علیه‌السلام خود را از کوه حری از وحشت دیر نمودن جبرئیل علیه‌السلام خود را به وی و پیدا شدن جبرئیل به وی کی مینداز کی ترا دولتها در پیش است
How Mustafá (Mohammed), on whom be peace, (was about to) cast himself down from Mount Hirá because of his distress at the long delay of Gabriel, on whom be peace, in appearing; and how Gabriel, on whom be peace, showed himself to him, saying, “Do not cast (thyself down), for (great) fortunes are in front of thee.”
مصطفی را هجر چون بفراختی ** خویش را از کوه می‌انداختی 3535
Whenever (the sense of) separation (from God) overpowered Mustafá, he would be on the point of casting himself down from the mountain,
تا بگفتی جبرئیلش هین مکن ** که ترا بس دولتست از امر کن
Until Gabriel would say to him, “Hark, do it not, for great fortune is (coming) to thee from the Command, Be!”
مصطفی ساکن شدی ز انداختن ** باز هجران آوریدی تاختن
(Then) Mustafá would desist from casting (himself down), (till) separation again made an attack (upon him).
باز خود را سرنگون از کوه او ** می‌فکندی از غم و اندوه او
(Then) again, from grief and sorrow, he would be on the point of throwing himself headlong from the mountain,
باز خود پیدا شدی آن جبرئیل ** که مکن این ای تو شاه بی‌بدیل
And once more Gabriel would appear in person, saying, “Do it not, O thou peerless (spiritual) king!”
هم‌چنین می‌بود تا کشف حجاب ** تا بیابید آن گهر را او ز جیب 3540
Even thus he would continue until the veil was lifted, so that he gained the pearl (of his desire) from the bosom (of his inmost consciousness).
بهر هر محنت چو خود را می‌کشند ** اصل محنتهاست این چونش کشند
Since people kill themselves on account of any affliction, this (separation from God) is the root of (all) afflictions: how should they endure it?
از فدایی مردمان را حیرتیست ** هر یکی از ما فدای سیرتیست
Men are amazed at the Fidá’í, (but) every one of us is a Fidá’í in his behaviour.
ای خنک آنک فدا کردست تن ** بهر آن کارزد فدای آن شدن
Oh, blest is he that has sacrificed his body for the sake of that for which it is worth while to sacrifice one's self.
هر یکی چونک فدایی فنیست ** کاندر آن ره صرف عمر و کشتنیست
Inasmuch as every one is devoted to some calling wherein he spends his life and is killed—
کشتنی اندر غروبی یا شروق ** که نه شایق ماند آنگه نه مشوق 3545
Is killed somewhere (either) in the West or in the East, at which time neither the desiring subject nor the desired object remains (in existence)—
باری این مقبل فدای این فنست ** کاندرو صد زندگی در کشتنست
After all, this fortunate man is devoted to the calling wherein a hundred lives are (gained) in being killed;
عاشق و معشوق و عشقش بر دوام ** در دو عالم بهرمند و نیک‌نام
Its lover and beloved and love are everlastingly prosperous and renowned in both worlds.
یا کرامی ارحموا اهل الهوی ** شانهم ورد التوی بعد التوی
O my generous friends, have pity on the votaries of passion: ’tis their business to go down to destruction after destruction.
عفو کن ای میر بر سختی او ** در نگر در درد و بدبختی او
(The people said), “O Amír, pardon his (the ascetic's) violence: consider his sorrow and ill-fortune,
تا ز جرمت هم خدا عفوی کند ** زلتت را مغفرت در آکند 3550
In order that God may pardon thy sins likewise and heap forgiveness on thy faults.
تو ز غفلت بس سبو بشکسته‌ای ** در امید عفو دل در بسته‌ای
Thou hast heedlessly broken many a jug and set thy heart on the hope of pardon.
عفو کن تا عفو یابی در جزا ** می‌شکافد مو قدر اندر سزا
Pardon, that thou mayst win pardon in return: the (Divine) decree splits hairs (is exceedingly scrupulous) in (giving every one his) deserts.”
جواب گفتن امیر مر آن شفیعان را و همسایگان زاهد را کی گستاخی چرا کرد و سبوی ما را چرا شکست من درین باب شفاعت قبول نخواهم کرد کی سوگند خورده‌ام کی سزای او را بدهم
How the Amír answered those neighbours of the ascetic who interceded for him: “Why,” said he, “did he behave (so) impudently and why did he break my jug (of wine)? I will not listen to intercession in this matter, for I have sworn to punish him as he deserves.”
میر گفت او کیست کو سنگی زند ** بر سبوی ما سبو را بشکند
The Amír said, “Who is he that he should throw a stone at my jug and break it?
چون گذر سازد ز کویم شیر نر ** ترس ترسان بگذرد با صد حذر
When the fierce lion passes through my quarter, he passes in great affright and with a hundred precautions.
بنده‌ی ما را چرا آزرد دل ** کرد ما را پیش مهمانان خجل 3555
Why did he vex the heart of my slave and put me to shame before my guests?