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1
2804-2828

  • نیست حاکم تا کند تیمار او ** کار خواجه‌‌ی خود کند یا کار او
  • He (the loved slave) possesses no authority, that he should care for him: shall he do his own master's business or his (the lover's)?

  • مثل عرب إذا زنیت فازن بالحرة و إذا سرقت فاسرق الدرة
  • The Arabic proverb, “If you commit fornication, commit it with a free woman, and if you steal, steal a pearl.”

  • فازن بالحرة پی این شد مثل ** فاسرق الدرة بدین شد منتقل‌‌ 2805
  • Hence (the saying), “Commit fornication with a free woman,” became proverbial; (and the words) “steal a pearl” were transferred (metaphorically) to this (meaning).

  • بنده سوی خواجه شد او ماند زار ** بوی گل شد سوی گل او ماند خار
  • The slave (the loved one) went away to his master: he (the lover) was left in misery. The scent of the rose went (back) to the rose: he remained as the thorn.

  • او بمانده دور از مطلوب خویش ** سعی ضایع رنج باطل پای ریش‌‌
  • He was left far from the object of his desire—his labour lost, his toil useless, his foot wounded,

  • همچو صیادی که گیرد سایه‌‌ای ** سایه کی گردد و را سرمایه‌‌ای‌‌
  • Like the hunter who catches a shadow—how should the shadow become his property?

  • سایه‌‌ی مرغی گرفته مرد سخت ** مرغ حیران گشته بر شاخ درخت‌‌
  • The man has grasped tightly the shadow of a bird, (while) the bird on the branch of the tree is fallen into amazement,

  • کاین مدمغ بر که می‌‌خندد عجب ** اینت باطل اینت پوسیده سبب‌‌ 2810
  • (Thinking), “I wonder who this crack-brained fellow is laughing at? Here's folly for you, here's a rotten cause!”

  • ور تو گویی جزو پیوسته‌‌ی کل است ** خار می‌‌خور خار مقرون گل است‌‌
  • And if you say that the part is connected with the whole, (then) eat thorns: the thorn is connected with the rose.

  • جز ز یک رو نیست پیوسته به کل ** ور نه خود باطل بدی بعث رسل‌‌
  • Except from one point of view, it (the part) is not connected with the whole: otherwise, indeed, the mission of the prophets would be vain,

  • چون رسولان از پی پیوستن‌‌اند ** پس چه پیوندندشان چون یک تن‌‌اند
  • Inasmuch as the prophets are (sent) in order to connect (the part with the whole): how, then, should they (the prophets) connect them when they are (already) one body?

  • این سخن پایان ندارد ای غلام ** روز بی‌‌گه شد حکایت کن تمام‌‌
  • This discourse hath no end. O lad, the day is late: conclude the tale.

  • سپردن عرب هدیه را یعنی سبو را به غلامان خلیفه‌‌
  • How the Arab delivered the gift, that is, the jug to the Caliph's servants.

  • آن سبوی آب را در پیش داشت ** تخم خدمت را در آن حضرت بکاشت‌‌ 2815
  • He presented the jug of water, he sowed the seed of homage in that (exalted) court.

  • گفت این هدیه بدان سلطان برید ** سایل شه را ز حاجت واخرید
  • “Bear this gift,” said he, “to the Sultan, redeem the King's suitor from indigence.

  • آب شیرین و سبوی سبز و نو ** ز آب بارانی که جمع آمد به گو
  • ’Tis sweet water and a new green jug—some of the rain-water that collected in the ditch.”

  • خنده می‌‌آمد نقیبان را از آن ** لیک پذرفتند آن را همچو جان‌‌
  • The officials smiled at that, but they accepted it (the jug) as (though it were precious as) life,

  • ز آن که لطف شاه خوب با خبر ** کرده بود اندر همه ارکان اثر
  • Because the graciousness of the good and wise King had made a mark (impressed itself) on all the courtiers.

  • خوی شاهان در رعیت جا کند ** چرخ اخضر خاک را خضرا کند 2820
  • The disposition of kings settles (becomes implanted) in their subjects: the green sky makes the earth verdant.

  • شه چو حوضی دان حشم چون لوله‌‌ها ** آب از لوله روان در کوله‌‌ها
  • Regard the king as a reservoir, his retainers as the pipes: the water runs through the pipe into the ponds (receptacles).

  • چون که آب جمله از حوضی است پاک ** هر یکی آبی دهد خوش ذوقناک‌‌
  • When the water in all (the pipes) is from a pure reservoir, every single one gives sweet water, pleasant to taste;

  • ور در آن حوض آب شور است و پلید ** هر یکی لوله همان آرد پدید
  • But if the water in the reservoir is brackish and dirty, every pipe brings the same to view,

  • ز آن که پیوسته ست هر لوله به حوض ** خوض کن در معنی این حرف خوض‌‌
  • Because every pipe is connected with the reservoir. Dive, dive into (ponder deeply) the meaning of these words.

  • لطف شاهنشاه جان بی‌‌وطن ** چون اثر کرده ست اندر کل تن‌‌ 2825
  • (Consider) how the imperial grace of the homeless Spirit has produced effects on the whole body;

  • لطف عقل خوش نهاد خوش نسب ** چون همه تن را در آرد در ادب‌‌
  • How the grace of Reason, which is of goodly nature, of goodly lineage, brings the entire body into discipline;

  • عشق شنگ بی‌‌قرار بی‌‌سکون ** چون در آرد کل تن را در جنون‌‌
  • How Love, saucy, uncontrolled, and restless, throws the whole body into madness.

  • لطف آب بحر کاو چون کوثر است ** سنگ ریزه‌‌ش جمله در و گوهر است‌‌
  • The purity of the water of the Sea that is like Kawthar (is such that) all its pebbles are pearls and gems.