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4
601-625

  • در بیابانهای پر از خار و گو ** او چو ماه بدر ما را پیش‌رو
  • Into deserts filled with thorns and ditches, he going in front of us like the full moon.

  • روی پس ناکرده می‌گفتی به شب ** هین گو آمد میل کن در سوی چپ
  • Without looking behind him, he would say, (though it was) at night-time, ‘Hark! here is a ditch: turn to the left!’

  • باز گفتی بعد یک دم سوی راست ** میل کن زیرا که خاری پیش پاست
  • Then, after a little while, he would say, ‘Turn to the right, because a thorn is before your feet.’

  • روز گشتی پاش را ما پای‌بوس ** گشته و پایش چو پاهای عروس
  • Day would break: we would come to kiss his foot, and his foot would be like the feet of a bride,

  • نه ز خاک و نه ز گل بر وی اثر ** نه از خراش خار و آسیب حجر 605
  • No trace of earth or mud on it, none of scratch from thorns or bruise from stones.”

  • مغربی را مشرقی کرده خدای ** کرده مغرب را چو مشرق نورزای
  • God made the Maghribí a Mashriqí: He made the place of sunset (maghrib) light-producing like the place of sunrise (mashriq).

  • نور این شمس شموسی فارس است ** روز خاص و عام را او حارس است
  • The light of this one who belongs to the Sun of suns is riding (in majesty): by day he is guarding high and low.

  • چون نباشد حارس آن نور مجید ** که هزاران آفتاب آرد پدید
  • How should that glorious light, which brings thousands of suns into view, not be a guardian?

  • تو به نور او همی رو در امان ** در میان اژدها و کزدمان
  • By his light do thou walk always in safety amidst dragons and scorpions.

  • پیش پیشت می‌رود آن نور پاک ** می‌کند هر ره‌زنی را چاک‌چاک 610
  • That holy light is going in front of thee and tearing every highwayman to pieces.

  • یوم لا یخزی النبی راست دان ** نور یسعی بین ایدیهم بخوان
  • Know aright (the meaning of the text) on the Day when He (God) will not put the Prophet to shame; read (their) light shall run before them.

  • گرچه گردد در قیامت آن فزون ** از خدا اینجا بخواهید آزمون
  • Although that (light) will be increased at the Resurrection, (yet) beg of God (to grant thee) trial (of it) here;

  • کو ببخشد هم به میغ و هم به ماغ ** نور جان والله اعلم بالبلاغ
  • For He bestows spiritual light both on cloud and mist, and God best knoweth how to impart (it).

  • بازگردانیدن سلیمان علیه‌السلام رسولان بلقیس را به آن هدیه‌ها کی آورده بودند سوی بلقیس و دعوت کردن بلقیس را به ایمان و ترک آفتاب‌پرستی
  • How Solomon, on whom be peace, bade the envoys of Bilqís return to her with the gifts which they had brought; and how he called Bilqís to (accept) the Faith and to abandon sun-worship.

  • باز گردید ای رسولان خجل ** زر شما را دل به من آرید دل
  • “O shamefaced envoys, turn back! The gold is yours: bring unto me the heart, the (pure) heart!

  • این زر من بر سر آن زر نهید ** کوری تن فرج استر را دهید 615
  • Lay this gold of mine on the top of that gold (of yours): date corporis caecitatem pudendo mulae.” [Lay this gold of mine on the top of that gold (of yours): give the body’s blindness (its blind desire for gold) to a (female) mule’s private part.”]

  • فرج استر لایق حلقه‌ی زرست ** زر عاشق روی زرد اصفرست
  • Annulo aureo pudendum mulae idoneum est; the lover’s gold is the pallid yellow countenance; [A mule’s private part is suitable (as a hiding place) for a ring of gold; the lover’s gold is the pallid yellow countenance;]

  • که نظرگاه خداوندست آن ** کز نظرانداز خورشیدست کان
  • For that (countenance) is the object of the Lord’s regard, while the mine (of gold) results from the sun’s casting looks (of favour).

  • کو نظرگاه شعاع آفتاب ** کو نظرگاه خداوند لباب
  • How can (that which is) the sunbeams’ object of regard be compared with (that which is) an object of regard to the Lord of the quintessence’?

  • از گرفت من ز جان اسپر کنید ** گرچه اکنون هم گرفتار منید
  • “Make of your souls a shield against my taking (you) captive, though (in truth) ye are my captives even now.”

  • مرغ فتنه دانه بر بامست او ** پر گشاده بسته‌ی دامست او 620
  • The bird tempted by the bait is (still) on the roof: with wings outspread, it is (nevertheless) imprisoned in the trap.

  • چون به دانه داد او دل را به جان ** ناگرفته مر ورا بگرفته دان
  • Inasmuch as with (all) its soul it has given its heart to (has become enamoured of) the bait, deem it caught, (though apparently it is still) uncaught.

  • آن نظرها که به دانه می‌کند ** آن گره دان کو به پا برمی‌زند
  • Deem the looks which it is directing to the bait to be the knot that it is tying on its legs.

  • دانه گوید گر تو می‌دزدی نظر ** من همی دزدم ز تو صبر و مقر
  • The bait says, “If thou art stealing thy looks (away from me) I am stealing from thee patience and constancy.

  • چون کشیدت آن نظر اندر پیم ** پس بدانی کز تو من غافل نیم
  • When those looks have drawn thee after me, then thou wilt know that I am not inattentive to thee.”

  • قصه‌ی عطاری کی سنگ ترازوی او گل سرشوی بود و دزدیدن مشتری گل خوار از آن گل هنگام سنجیدن شکر دزدیده و پنهان
  • Story of the druggist whose balance-weight was clay for washing the head; and how a customer, who was a clay-eater, stole some of that clay covertly and secretly, whilst sugar was being weighed.

  • پیش عطاری یکی گل‌خوار رفت ** تا خرد ابلوج قند خاص زفت 625
  • A certain clay-eater went to a druggist to buy (a quantity of) fine hard sugar-loaf.