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1
188-237

  • نک فلان شه از برای زرگری ** اختیارت کرد زیرا مهتری‌‌
  • Lo, such-and-such a king hath chosen thee for (thy skill in) the goldsmith's craft, because thou art eminent.

  • اینک این خلعت بگیر و زر و سیم ** چون بیایی خاص باشی و ندیم‌‌
  • Look now, receive this robe of honour and gold and silver; when thou comest (to the king), thou wilt be a favourite and boon-companion.”

  • مرد مال و خلعت بسیار دید ** غره شد از شهر و فرزندان برید 190
  • The man saw the much wealth and the many robes: he was beguiled, he parted from his town and children.

  • اندر آمد شادمان در راه مرد ** بی‌‌خبر کان شاه قصد جانش کرد
  • Blithely the man came into the road, unaware that the king had formed a design against his life.

  • اسب تازی بر نشست و شاد تاخت ** خونبهای خویش را خلعت شناخت‌‌
  • He mounted an Arab horse and sped on joyously: (what really was) the price of his blood he deemed a robe of honour.

  • ای شده اندر سفر با صد رضا ** خود به پای خویش تا سوء القضا
  • O (fool), who with a hundred consents thyself with thine own foot didst enter on the journey to the fated ill!

  • در خیالش ملک و عز و مهتری ** گفت عزرائیل رو آری بری‌‌
  • In his fancy (were dreams of) riches, power, and lordship. Said ‘Azrá‘íl (the Angel of Death), “Go (thy way). Yes, thou wilt get (them)!”

  • چون رسید از راه آن مرد غریب ** اندر آوردش به پیش شه طبیب‌‌ 195
  • When the stranger arrived (and turned) from the road, the physician brought him into the presence of the king.

  • سوی شاهنشاه بردندش به ناز ** تا بسوزد بر سر شمع طراز
  • Proudly and delicately they conducted him to the king of kings, that he might burn (like a moth) on that candle of Tiráz.

  • شاه دید او را بسی تعظیم کرد ** مخزن زر را بدو تسلیم کرد
  • The king beheld him, showed great regard (for him), and entrusted to him the treasure house (full) of gold.

  • پس حکیمش گفت کای سلطان مه ** آن کنیزک را بدین خواجه بده‌‌
  • Then the physician said to him: “O mighty Sultan, give the handmaiden to this lord,

  • تا کنیزک در وصالش خوش شود ** آب وصلش دفع آن آتش شود
  • In order that the handmaiden may be happy in union with him, and that the water of union with him may put out the fire (of passion).”

  • شه بدو بخشید آن مه روی را ** جفت کرد آن هر دو صحبت جوی را 200
  • The king bestowed on him that moon-faced one and wedded those twain (who were) craving (each other's) company.

  • مدت شش ماه می‌‌راندند کام ** تا به صحت آمد آن دختر تمام‌‌
  • During the space of six months they were satisfying their desire, till the girl was wholly restored to health.

  • بعد از آن از بهر او شربت بساخت ** تا بخورد و پیش دختر می‌‌گداخت‌‌
  • Thereafter he prepared for him a potion, so that when he drank it he began to dwindle away before her.

  • چون ز رنجوری جمال او نماند ** جان دختر در وبال او نماند
  • When because of sickness his beauty remained not, the soul of the girl remained not in his pestilence (deadly toils).

  • چون که زشت و ناخوش و رخ زرد شد ** اندک اندک در دل او سرد شد
  • Since he became ugly and ill-favoured and sallow-cheeked, little by little he became cold (irksome and unpleasing) in her heart.

  • عشقهایی کز پی رنگی بود ** عشق نبود عاقبت ننگی بود 205
  • Those loves which are for the sake of a colour (outward beauty) are not love: in the end they are a disgrace.

  • کاش کان هم ننگ بودی یک سری ** تا نرفتی بر وی آن بد داوری‌‌
  • Would that he too had been disgrace (deformity) altogether, so that that evil judgement might not have come to pass upon him!

  • خون دوید از چشم همچون جوی او ** دشمن جان وی آمد روی او
  • Blood ran from his eye (that flowed with tears) like a river; his (handsome) face became the enemy of his life.

  • دشمن طاوس آمد پر او ** ای بسی شه را بکشته فر او
  • The peacock's plumage is its enemy: O many the king who hath been slain by his magnificence!

  • گفت من آن آهوم کز ناف من ** ریخت این صیاد خون صاف من‌‌
  • He said, “I am the muskdeer on account of whose gland this hunter shed my pure (innocent) blood.

  • ای من آن روباه صحرا کز کمین ** سر بریدندش برای پوستین‌‌ 210
  • Oh, I am the fox of the field whose head they (the hunters springing forth) from the covert cut off for the sake of the fur.

  • ای من آن پیلی که زخم پیل بان ** ریخت خونم از برای استخوان‌‌
  • Oh, I am the elephant whose blood was shed by the blow of the mahout for the sake of the bone (ivory).

  • آن که کشتستم پی مادون من ** می‌‌نداند که نخسبد خون من‌‌
  • He who hath slain me for that which is other than I, does not he know that my blood sleepeth not (will not rest unavenged)?

  • بر من است امروز و فردا بر وی است ** خون چون من کس چنین ضایع کی است‌‌
  • To-day it lies on me and to-morrow it lies on him: when does the blood of one such as I am go to waste like this?

  • گر چه دیوار افکند سایه‌‌ی دراز ** باز گردد سوی او آن سایه باز
  • Although the wall casts a long shadow, (yet at last) the shadow turns back again towards it.

  • این جهان کوه است و فعل ما ندا ** سوی ما آید نداها را صدا 215
  • This world is the mountain, and our action the shout: the echo of the shouts comes (back) to us.”

  • این بگفت و رفت در دم زیر خاک ** آن کنیزک شد ز عشق و رنج پاک‌‌
  • He said this and at the (same) moment went under the earth (gave up the ghost). The handmaiden was purged of love and pain,

  • ز انکه عشق مردگان پاینده نیست ** ز انکه مرده سوی ما آینده نیست‌‌
  • Because love of the dead is not enduring, because the dead one is never coming (back) to us;

  • عشق زنده در روان و در بصر ** هر دمی باشد ز غنچه تازه‌‌تر
  • (But) love of the living is every moment fresher than a bud in the spirit and in the sight.

  • عشق آن زنده گزین کاو باقی است ** کز شراب جان فزایت ساقی است‌‌
  • Choose the love of that Living One who is everlasting, who gives thee to drink of the wine that increases life.

  • عشق آن بگزین که جمله انبیا ** یافتند از عشق او کار و کیا 220
  • Choose the love of Him from whose love all the prophets gained power and glory.

  • تو مگو ما را بدان شه بار نیست ** با کریمان کارها دشوار نیست‌‌
  • Do not say, “We have no admission to that King.” Dealings with the generous are not difficult.

  • بیان آن که کشتن و زهر دادن مرد زرگر به اشارت الهی بود نه به هوای نفس و تامل فاسد
  • Setting forth how the slaying and poisoning of the goldsmith was (prompted) by Divine suggestion, not by sensual desire and wicked meditation.

  • کشتن آن مرد بر دست حکیم ** نی پی اومید بود و نی ز بیم‌‌
  • The slaying of that man by the hand of the physician was not (done) on account of hope or fear.

  • او نکشتش از برای طبع شاه ** تا نیامد امر و الهام اله‌‌
  • He did not slay him to humour the king, (he did not slay him) until the Divine command and inspiration came.

  • آن پسر را کش خضر ببرید حلق ** سر آن را درنیابد عام خلق‌‌
  • As for the boy whose throat was cut by Khadir, the vulgar do not comprehend the mystery thereof.

  • آن که از حق یابد او وحی و جواب ** هر چه فرماید بود عین صواب‌‌ 225
  • He that receives from God inspiration and answer (to his prayer), whatsoever he may command is the essence of right.

  • آن که جان بخشد اگر بکشد رواست ** نایب است و دست او دست خداست‌‌
  • If one who bestows (spiritual) life should slay, it is allowable: he is the (Divine) vicegerent, and his hand is the hand of God.

  • همچو اسماعیل پیشش سر بنه ** شاد و خندان پیش تیغش جان بده‌‌
  • Like Ismá‘íl (Ishmael), lay your head before him; gladly and laughingly give up your soul before his dagger,

  • تا بماند جانت خندان تا ابد ** همچو جان پاک احمد با احد
  • In order that your soul may remain laughing unto eternity, like the pure soul of Ahmad (Mohammed) with the One (God).

  • عاشقان جام فرح آن گه کشند ** که به دست خویش خوبانشان کشند
  • Lovers drain the cup of (spiritual) life at the moment when the fair ones slay them with their own hand.

  • شاه آن خون از پی شهوت نکرد ** تو رها کن بد گمانی و نبرد 230
  • The king did not commit that bloodshed because of lust: cease from thinking evil and disputing.

  • تو گمان بردی که کرد آلودگی ** در صفا غش کی هلد پالودگی‌‌
  • You thought that he committed a foul crime, (but) in (the state of) purity how should the sublimation leave (any) alloy (behind)?

  • بهر آن است این ریاضت وین جفا ** تا بر آرد کوره از نقره جفا
  • The purpose of this (severe) discipline and this rough treatment is that the furnace may extract the dross from the silver.

  • بهر آن است امتحان نیک و بد ** تا بجوشد بر سر آرد زر زبد
  • The testing of good and bad is in order that the gold may boil and bring the scum to the top.

  • گر نبودی کارش الهام اله ** او سگی بودی دراننده نه شاه‌‌
  • If his act were not the inspiration of God, he would have been a dog that rends (its prey), not a king.

  • پاک بود از شهوت و حرص و هوا ** نیک کرد او لیک نیک بد نما 235
  • He was unstained by lust and covetousness and passion: (what) he did (was) good, but good that wore the aspect of evil.

  • گر خضر در بحر کشتی را شکست ** صد درستی در شکست خضر هست‌‌
  • If Khadir stove the boat in the sea, (yet) in Khadir's staving there are a hundred rightnesses.

  • وهم موسی با همه نور و هنر ** شد از آن محجوب، تو بی‌‌پر مپر
  • The imagination of Moses, notwithstanding his (spiritual) illumination and excellence, was screened from (the comprehension of) that (act of Khadir). Do not thou fly without wings!