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6
1115-1139

  • گفت عمرت چند سالست ای پسر  ** بازگو و در مدزد و بر شمر  1115
  • He asked, “How many years hast thou lived, my lad? Say (it) out and don't hide (it) away but count up (correctly).”

  • گفت هجده هفده یا خود شانزده  ** یا که پانزده ای برادرخوانده 
  • He replied, “Eighteen, seventeen, or sixteen, or fifteen, O adoptive brother.”

  • گفت واپس واپس ای خیره سرت  ** باز می‌رو تا بکس مادرت 
  • “(Go) backward, backward,” said he, “O giddy-headed one”; “keep going back usque ad cunnum matris tuae!” [“(Go) backward, backward,” said he, “O giddy-headed one”; “keep going back until (you return to) your mother’s vagina!”]

  • حکایت در تقریر همین سخن 
  • Story in exposition of the same topic.

  • آن یکی اسپی طلب کرد از امیر  ** گفت رو آن اسپ اشهب را بگیر 
  • A certain man begged an Amír to give him a horse: he said, “Go and take that grey horse.”

  • گفت آن را من نخواهم گفت چون  ** گفت او واپس‌روست و بس حرون 
  • He replied, “I don't want that one.” “Why not?” he asked. “It goes backward and is very restive,” said he;

  • سخت پس پس می‌رود او سوی بن  ** گفت دمش را به سوی خانه کن  1120
  • “It goes back, back very hard in the direction of its rump.” He replied, “Turn its tail towards home!”

  • دم این استور نفست شهوتست  ** زین سبب پس پس رود آن خودپرست 
  • The tail of this beast you are riding, (namely), your carnal soul, is lust; hence that self-worshipper goes back, back.

  • شهوت او را که دم آمد ز بن  ** ای مبدل شهوت عقبیش کن 
  • O changer, make its (carnal) lust, which is the tail, to be entirely lust for the world hereafter.

  • چون ببندی شهوتش را از رغیف  ** سر کند آن شهوت از عقل شریف 
  • When you bind its lust (and debar it) from the loaf, that lust puts forth its head from (is transformed into) noble reason.

  • هم‌چو شاخی که ببری از درخت  ** سر کند قوت ز شاخ نیک‌بخت 
  • As, when you lop off a (superfluous) branch from a tree, vigour is imparted to the well-conditioned branches.

  • چونک کردی دم او را آن طرف  ** گر رود پس پس رود تا مکتنف  1125
  • When you have turned its (the carnal steed's) tail in that direction, if it goes backward, it goes to the place of shelter.

  • حبذا اسپان رام پیش‌رو  ** نه سپس‌رو نه حرونی را گرو 
  • How excellent are the docile horses which go forward, not backward, and are not given over to restiveness,

  • گرم‌رو چون جسم موسی کلیم  ** تا به بحرینش چو پهنای گلیم 
  • Going hot-foot, like the body of Moses the Kalím, to which (the distance) to the two seas (was) as the breadth of a blanket!

  • هست هفصدساله راه آن حقب  ** که بکرد او عزم در سیران حب 
  • Seven hundred years is the duration of the journey on which he set out in the path of Love, (the journey that lasted) for an age.

  • همت سیر تنش چون این بود  ** سیر جانش تا به علیین بود 
  • Since the aspiration (that carried him) on his journey in the body is (as immense as) this, his journey in the spirit must be (even) unto the highestParadise.

  • شهسواران در سباقت تاختند  ** خربطان در پایگه انداختند  1130
  • The kingly cavaliers sped forward in advance (of all); the boobies unloaded (their beasts of burden) in the stable-yard.

  • مثل 
  • Parable.

  • آن‌چنان که کاروانی می‌رسید  ** در دهی آمد دری را باز دید 
  • ’Tis like (the tale of) the caravaneers (who) arrived and entered a village and found a certain door open.

  • آن یکی گفت اندرین برد العجوز  ** تا بیندازیم اینجا چند روز 
  • One (of them) said, “During this spell of cold weather let us unload (alight) here for a few days.”

  • بانگ آمد نه بینداز از برون  ** وانگهانی اندر آ تو اندرون 
  • A voice cried, “Nay, unload outside, and then come indoors!”

  • هم برون افکن هر آنچ افکندنیست  ** در میا با آن کای ن مجلس سنیست 
  • Drop outside everything that ought to be dropped: do not come in with it, for this assembly-place is of high dignity.”

  • بد هلال استاددل جان‌روشنی  ** سایس و بنده‌ی امیری مومنی  1135
  • Hilál was a spiritual adept and a man of illumined soul, (though he was) the groom and slave of a Moslem Amír.

  • سایسی کردی در آخر آن غلام  ** لیک سلطان سلاطین بنده نام 
  • The youth served as a groom in the stable, but (he was really) a king of kings and a slave (only) in name.

  • آن امیر از حال بنده بی‌خبر  ** که نبودش جز بلیسانه نظر 
  • The Amír was ignorant of his slave's (real) condition, for he had no discernment but of the sort possessed by Iblís.

  • آب و گل می‌دید و در وی گنج نه  ** پنج و شش می‌دید و اصل پنج نه 
  • He saw the clay, but not the treasure (buried) in it: he saw the five (senses) and the six (directions), but not the source of the five.

  • رنگ طین پیدا و نور دین نهان  ** هر پیمبر این چنین بد در جهان 
  • The colour of clay is manifest, the light of religion is hidden: such was (the case of) every prophet in the world.