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5
3429-3453

  • باشد آنگه ازدواجات دگر  ** لا سمع اذن و لا عین بصر 
  • Then (afterwards) there are other marriages that no ear hath heard and no eye hath seen.

  • گر شنیدی اذن کی ماندی اذن  ** یا کجا کردی دگر ضبط سخن  3430
  • If the ear had heard, how should the ear have remained (in action) or how should it have apprehended words any more?

  • گر بدیدی برف و یخ خورشید را  ** از یخی برداشتی اومید را 
  • If the snow and ice were to behold the sun, they would despair of (retaining their) iciness;

  • آب گشتی بی‌عروق و بی‌گره  ** ز آب داود هوا کردی زره 
  • They would become water (formless and) devoid of roots and knobs: the air, David-like, would make of the water a mail-coat (of ripples),

  • پس شدی درمان جان هر درخت  ** هر درختی از قدومش نیک‌بخت 
  • And then it (the water) would become a life-giving medicine for every tree: every tree (would be made) fortunate by its advent.

  • آن یخی بفسرده در خود مانده  ** لا مساسی با درختان خوانده 
  • (But) the frozen ice that remains (locked) within itself cries to the trees,Touch me not!

  • لیس یالف لیس یلف جسمه  ** لیس الا شح نفس قسمه  3435
  • Its body makes none its friend nor is it made a friend by any: its portion is naught but miserly selfishness.

  • نیست ضایع زو شود تازه جگر  ** لیک نبود پیک و سلطان خضر 
  • It is not wasted (entirely), the heart is refreshed by it; but it is not the herald and lord of (the vernal) greenery.

  • ای ایاز استاره‌ی تو بس بلند  ** نیست هر برجی عبورش را پسند 
  • “O Ayáz, thou art a very exalted star: not every sign of the zodiac is worthy of its transit.

  • هر وفا را کی پسندد همتت  ** هر صفا را کی گزیند صفوتت 
  • How should thy lofty spirit be satisfied with every loyalty? How should thy pureness choose (to accept) every sincerity?”

  • حکایت آن امیر کی غلام را گفت کی می بیار غلام رفت و سبوی می آورد در راه زاهدی بود امر معروف کرد زد سنگی و سبو را بشکست امیر بشنید و قصد گوشمال زاهد کرد و این قصد در عهد دین عیسی بود علیه‌السلام کی هنوز می حرام نشده بود ولیکن زاهد تقزیزی می‌کرد و از تنعم منع می‌کرد 
  • Story of the Amír who bade his slave fetch some wine: the slave went off and was bringing a jug of wine, (when) an ascetic (who) was on the road admonished him that he should act righteously and threw a stone and smashed the jug; the Amír heard (of this) and resolved to punish the ascetic. That happened in the epoch of the religion of Jesus, on whom be peace, when wine had not yet been declared unlawful; but the ascetic was showing an abhorrence (for worldly pleasure) and preventing (others) from indulging themselves.

  • بود امیری خوش دلی می‌باره‌ای  ** کهف هر مخمور و هر بیچاره‌ای 
  • There was an Amír of merry heart, exceedingly fond of wine: (he was) the refuge of every drunkard and every resourceless person.

  • مشفقی مسکین‌نوازی عادلی  ** جوهری زربخششی دریادلی  3440
  • (He was) a compassionate man, kind to the poor and just; a jewel (of bounty), gold-lavishing, ocean-hearted;

  • شاه مردان و امیرالمومنین  ** راه‌بان و رازدان و دوست‌بین 
  • A king of men and commander of the Faithful; a keeper of the Way and a knower of secrets and a discerner of friends.

  • دور عیسی بود و ایام مسیح  ** خلق دلدار و کم‌آزار و ملیح 
  • ’Twas the epoch of Jesus and the days of the Messiah: he (the Amír) was beloved of the people and unoppressive and agreeable.

  • آمدش مهمان بناگاهان شبی  ** هم امیری جنس او خوش‌مذهبی 
  • Suddenly one night, another Amír, a person of good principles (who was) congenial to him, came seeking his hospitality.

  • باده می‌بایستشان در نظم حال  ** باده بود آن وقت ماذون و حلال 
  • They wanted wine in order to enjoy themselves: at that period wine was permissible and lawful;

  • باده‌شان کم بود و گفتا ای غلام  ** رو سبو پر کن به ما آور مدام  3445
  • (But) they had no wine, so he (the Amír) said to his slave, “Go, fill the jug and fetch us wine

  • از فلان راهب که دارد خمر خاص  ** تا ز خاص و عام یابد جان خلاص 
  • From such-and-such a Christian ascetic who has choice wine, that the soul (in us) may win release from high and low.”

  • جرعه‌ای زان جام راهب آن کند  ** که هزاران جره و خمدان کند 
  • One draught from the Christian ascetic's cup has the same effect as thousands of wine-jars and wine-cellars.

  • اندر آن می مایه‌ی پنهانی است  ** آنچنان که اندر عبا سلطانی است 
  • In that (Christian's) wine there is a hidden (spiritual) substance, even as (spiritual) sovereignty is (hidden) in the dervish-cloak.

  • تو بدلق پاره‌پاره کم نگر  ** که سیه کردند از بیرون زر 
  • Do not regard (merely) the tattered cloak, for they have put black on the outside of the gold.

  • از برای چشم بد مردود شد  ** وز برون آن لعل دودآلود شد  3450
  • On account of the evil eye he (the dervish) becomes (apparently) reprobate, and that (spiritual) ruby is tarnished with smoke on the outside.

  • گنج و گوهر کی میان خانه‌هاست  ** گنجها پیوسته در ویرانه‌هاست 
  • When are treasures and jewels (exposed to view) in the rooms of a house? Treasures are always (hidden) in ruins.

  • گنج آدم چون بویران بد دفین  ** گشت طینش چشم‌بند آن لعین 
  • Since Adam's treasure was buried in a ruin, his clay became a bandage over the eye of the accursed (Iblís).

  • او نظر می‌کرد در طین سست سست  ** جان همی‌گفتش که طینم سد تست 
  • He (Iblís) was regarding the clay with the utmost contempt, (but) the spirit (of Adam) was saying, “My clay is a barrier to thee.”