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1
201-250

  • 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!

  • آن گل سرخ است تو خونش مخوان ** مست عقل است او تو مجنونش مخوان‌‌
  • That (deed of the king) is a red rose (worthy of praise); do not call it blood (murder). He is intoxicated with Reason; do not call him a madman.

  • گر بدی خون مسلمان کام او ** کافرم گر بردمی من نام او
  • Had it been his desire to shed the blood of a Moslem, I am an infidel if I would have mentioned his name (with praise).

  • می‌‌بلرزد عرش از مدح شقی ** بد گمان گردد ز مدحش متقی‌‌ 240
  • The highest heaven trembles at praise of the wicked, and by praise of him the devout man is moved to think evil.

  • شاه بود و شاه بس آگاه بود ** خاص بود و خاصه‌‌ی الله بود
  • He was a king and a very heedful king; he was elect and the elect (favourite) of God.

  • آن کسی را کش چنین شاهی کشد ** سوی بخت و بهترین جاهی کشد
  • One who is slain by a king like this, he (the king) leads him to fortune and to the best (most honourable) estate.

  • گر ندیدی سود او در قهر او ** کی شدی آن لطف مطلق قهر جو
  • Unless he (the king) had seen advantage to him (the goldsmith) in doing violence to him, how should that absolute Mercy have sought to do violence?

  • بچه می‌‌لرزد از آن نیش حجام ** مادر مشفق در آن غم شاد کام‌‌
  • The child trembles at the barber's scalpel (but) the fond mother is happy at that moment.

  • نیم جان بستاند و صد جان دهد ** آن چه در وهمت نیاید آن دهد 245
  • He takes half a life and gives a hundred lives (in exchange): he gives that which enters not into your imagination.

  • تو قیاس از خویش می‌‌گیری و لیک ** دور دور افتاده‌‌ای بنگر تو نیک‌‌
  • You are judging (his actions) from (the analogy of) yourself, but you have fallen far, far (away from the truth). Consider well!

  • حکایت بقال و طوطی و روغن ریختن طوطی در دکان‌‌
  • The story of the greengrocer and the parrot and the parrot's spilling the oil in the shop.

  • بود بقالی و وی را طوطیی ** خوش نوایی سبز و گویا طوطیی‌‌
  • There was a greengrocer who had a parrot, a sweet-voiced green talking parrot.

  • بر دکان بودی نگهبان دکان ** نکته گفتی با همه سوداگران‌‌
  • (Perched) on the bench, it would watch over the shop (in the owner's absence) and talk finely to all the traders.

  • در خطاب آدمی ناطق بدی ** در نوای طوطیان حاذق بدی‌‌
  • In addressing human beings it would speak (like them); it was (also) skilled in the song of parrots.

  • جست از سوی دکان سویی گریخت ** شیشه‌‌های روغن گل را بریخت‌‌ 250
  • (Once) it sprang from the bench and flew away; it spilled the bottles of rose-oil.