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1
2606-2630

  • نکته‌‌ی لا ينبغی می‌‌خوان به جان ** سر من بعدی ز بخل او مدان‌‌
  • Read with your soul the mystery of “it behoves not,” do not deem the inward meaning of “after me” (to be derived) from his (Solomon's) avarice.

  • بلکه اندر ملک دید او صد خطر ** مو به مو ملک جهان بد بیم سر
  • Nay, but in sovereignty he saw a hundred dangers: the kingdom of this world was (has ever been), hair by hair (in every respect), fear for one's head.

  • بیم سر با بیم سر با بیم دین ** امتحانی نیست ما را مثل این‌‌
  • Fear for head with fear for heart with fear for religion— there is no trial for us like this.

  • پس سلیمان همتی باید که او ** بگذرد زین صد هزاران رنگ و بو
  • Therefore one must needs possess the high aspiration of a Solomon in order to escape from these myriads of colours and perfumes (enticing vanities).

  • با چنان قوت که او را بود هم ** موج آن ملکش فرومی‌‌بست دم‌‌ 2610
  • Even with such (great) strength (of spirit) as he had, the waves of that (worldly) kingdom were stifling his breath (choking him).

  • چون بر او بنشست زین اندوه گرد ** بر همه شاهان عالم رحم کرد
  • Since dust settled on him from this sorrow, he had compassion for all the kings of the world.

  • شد شفیع و گفت این ملک و لوا ** با کمالی ده که دادی مر مرا
  • He interceded (with God on their behalf) and said, “Give this kingdom and banner (to them) with (accompanied by) the (spiritual) perfection which Thou hast given to me.

  • هر که را بدهی و بکنی آن کرم ** او سلیمان است و آن کس هم منم‌‌
  • To whomsoever Thou wilt give (it), and (on whomsoever) Thou wilt confer that bounty, he (that person) is Solomon, and I also am he.

  • او نباشد بعدی او باشد معی ** خود معی چه بود منم بی‌‌مدعی‌‌
  • He is not ‘after me,’ he is with me. What of ‘with me,’ indeed? I am without rival.”

  • شرح این فرض است گفتن لیک من ** باز می‌‌گردم به قصه‌‌ی مرد و زن‌‌ 2615
  • ’Tis my duty to explain this, but (now) I will return to the story of the man and wife.

  • مخلص ماجرای عرب و جفت او
  • The moral of the altercation of the Arab and his wife.

  • ماجرای مرد و زن را مخلصی ** باز می‌‌جوید درون مخلصی‌‌
  • The heart of one who is sincere is seeking (to find) a moral for the altercation of the man and wife.

  • ماجرای مرد و زن افتاد نقل ** آن مثال نفس خود می‌‌دان و عقل‌‌
  • The altercation of the man and wife has been related (as a story): know that it is a parable of your own flesh (nafs) and reason.

  • این زن و مردی که نفس است و خرد ** نیک بایسته ست بهر نیک و بد
  • This man and wife, which are the flesh and the reason, are very necessary for (the manifestation of) good and evil;

  • وین دو بایسته در این خاکی سرا ** روز و شب در جنگ و اندر ماجرا
  • And this necessary pair in this house of earth are (engaged) in strife and altercation day and night.

  • زن همی‌‌خواهد هویج خانگاه ** یعنی آب رو و نان و خوان و جاه‌‌ 2620
  • The wife is craving requisites for the household, that is to say, reputation and bread and viands and rank.

  • نفس همچون زن پی چاره‌‌گری ** گاه خاکی گاه جوید سروری‌‌
  • Like the wife, the flesh, in order to contrive the means (of gratifying its desires), is at one time seeking (having recourse to) humility and at another time to domination.

  • عقل خود زین فکرها آگاه نیست ** در دماغش جز غم الله نیست‌‌
  • The reason is really unconscious of these (worldly) thoughts: in its brain is nothing but love of God.

  • گر چه سر قصه این دانه ست و دام ** صورت قصه شنو اکنون تمام‌‌
  • Although the inner meaning of the tale is this bait and trap, listen now to the outward form of the tale in its entirety.

  • گر بیان معنوی کافی شدی ** خلق عالم عاطل و باطل بدی‌‌
  • If the spiritual explanation were sufficient, the creation of the world would have been vain and idle.

  • گر محبت فکرت و معنیستی ** صورت روزه و نمازت نیستی‌‌ 2625
  • If love were (only spiritual) thought and reality, the form of your fasting and prayer would be non-existent.

  • هدیه‌‌های دوستان با همدیگر ** نیست اندر دوستی الا صور
  • The gifts of lovers to one another are, in respect of love, naught but forms;

  • تا گواهی داده باشد هدیه‌ها ** بر محبتهای مضمر در خفا
  • (But the purpose is) that the gifts may have borne testimony to feelings of love which are concealed in secrecy,

  • ز آن که احسانهای ظاهر شاهدند ** بر محبتهای سر ای ارجمند
  • Because outward acts of kindness bear witness to feelings of love in the heart, O dear friend.

  • شاهدت گه راست باشد گه دروغ ** مست گاهی از می و گاهی ز دوغ‌‌
  • Your witness is sometimes true, sometimes false, sometimes drunken with wine, sometimes with sour curds.

  • دوغ خورده مستیی پیدا کند ** های و هوی و سر گرانیها کند 2630
  • He that has drunk sour curds makes a show of intoxication, shouts ecstatically, and behaves like one whose head is heavy (with the fumes of wine);