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  • گفت بر چه موضعت صورت زنم ** گفت بر شانه‌‌گهم زن آن رقم‌‌
  • “On what place,” he asked, “shall I tattoo you?” Said he, “Prick the design on my shoulder-blade.”

  • چون که او سوزن فرو بردن گرفت ** درد آن در شانگه مسکن گرفت‌‌
  • As soon as he began to stick in the needle, the pain of it settled in the shoulder,

  • پهلوان در ناله آمد کای سنی ** مر مرا کشتی چه صورت می‌‌زنی‌‌
  • And the hero fell a-moaning—“O illustrious one, you have killed me: what figure are you tattooing?”

  • گفت آخر شیر فرمودی مرا ** گفت از چه عضو کردی ابتدا
  • “Why,” said he, “you bade me do a lion.” “What limb (of the lion),” asked the other, “did you begin with?”

  • گفت از دمگاه آغازیده‌‌ام ** گفت دم بگذار ای دو دیده‌‌ام‌‌ 2990
  • “I have begun at the tail,” said he. “O my dear friend,” he cried, “leave out the tail!

  • از دم و دمگاه شیرم دم گرفت ** دمگه او دمگهم محکم گرفت‌‌
  • My breath is stopped by the lion's tail and rump: his rump has tightly closed (choked) my windpipe.

  • شیر بی‌‌دم باش گو ای شیر ساز ** که دلم سستی گرفت از زخم گاز
  • Let the lion be without a tail, O lion-maker, for my heart is faint from the blows of the prong (the tattooer's needle).”

  • جانب دیگر گرفت آن شخص زخم ** بی‌‌محابا بی‌‌مواسا بی‌‌ز رحم‌‌
  • That person commenced to prick in (the blue) on another part (of the man's shoulder) without fear, without favour, without mercy.

  • بانگ کرد او کاین چه اندام است از او ** گفت این گوش است ای مرد نکو
  • He yelled—“Which of his members is this?” “This is his ear, my good man,” the barber replied.

  • گفت تا گوشش نباشد ای حکیم ** گوش را بگذار و کوته کن گلیم‌‌ 2995
  • “O Doctor,” said he, “let him have no ears: omit the ears and cut the frock short.”

  • جانب دیگر خلش آغاز کرد ** باز قزوینی فغان را ساز کرد
  • The barber began to insert (his needle) in another part: once more the man of Qazwín set out to wail,

  • کاین سوم جانب چه اندام است نیز ** گفت این است اشکم شیر ای عزیز
  • Saying, “What is the member (you are pricking in) now on this third spot?” He replied, “This is the lion's belly, my dear sir.”

  • گفت تا اشکم نباشد شیر را ** چه شکم باید نگار سیر را
  • “Let the lion have no belly,” said he: “the pain has become too great: do not strike (further) blows.”

  • خیره شد دلاک و بس حیران بماند ** تا به دیر انگشت در دندان بماند
  • The barber became distraught and then remained in bewilderment: he stood for a long time with his fingers in his teeth;

  • بر زمین زد سوزن از خشم اوستاد ** گفت در عالم کسی را این فتاد 3000
  • The master angrily flung the needle to the ground and said, “Has this happened to any one in the world?

  • شیر بی‌‌دم و سر و اشکم که دید ** این چنین شیری خدا خود نافرید
  • Who (ever) saw a lion without tail and head and belly? God himself did not create a lion like this.”

  • ای برادر صبر کن بر درد نیش ** تا رهی از نیش نفس گبر خویش‌‌
  • O brother, endure the pain of the lancet, that you may escape from the poison of your miscreant self (nafs),

  • کان گروهی که رهیدند از وجود ** چرخ و مهر و ماهشان آرد سجود
  • For sky and sun and moon bow in worship to the people who have escaped from self existence.

  • هر که مرد اندر تن او نفس گبر ** مر و را فرمان برد خورشید و ابر
  • Any one in whose body the miscreant self has died, sun and cloud obey his command.

  • چون دلش آموخت شمع افروختن ** آفتاب او را نیارد سوختن‌‌ 3005
  • Since his heart has learned to light the candle (of spiritual knowledge and love), the sun cannot burn him.

  • گفت حق در آفتاب منتجم ** ذکر تزاور کذا عن کهفهم‌‌
  • God hath made mention of the rising sun as turning aside— like that—from their cave.

  • خار جمله لطف چون گل می‌‌شود ** پیش جزوی کاو سوی کل می‌‌رود
  • The thorn becomes entirely beautiful, like the rose, in the sight of the particular that is going towards the Universal.

  • چیست تعظیم خدا افراشتن ** خویشتن را خوار و خاکی داشتن‌‌
  • What is (the meaning of) to exalt and glorify God? To deem yourself despicable and (worthless) as dust.

  • چیست توحید خدا آموختن ** خویشتن را پیش واحد سوختن‌‌
  • What is (the meaning of) to learn the knowledge of God's unity? To consume yourself in the presence of the One.

  • گر همی‌‌خواهی که بفروزی چو روز ** هستی همچون شب خود را بسوز 3010
  • If you wish to shine like day, burn up your night-like self-existence.

  • هستی‌‌ات در هست آن هستی نواز ** همچو مس در کیمیا اندر گداز
  • Melt away your existence, as copper (melts away) in the elixir, in the being of Him who fosters (and sustains) existence.

  • در من و ما سخت کرده ستی دو دست ** هست این جمله‌‌ی خرابی از دو هست‌‌
  • You have fastened both your hands tight on (are determined not to give up) “I” and “we”: all this (spiritual) ruin is caused by dualism.

  • رفتن گرگ و روباه در خدمت شیر به شکار
  • How the wolf and fox went to hunt in attendance on the lion.

  • شیر و گرگ و روبهی بهر شکار ** رفته بودند از طلب در کوهسار
  • A lion, wolf, and fox had gone to hunt in the mountains in quest (of food),

  • تا به پشت همدگر بر صیدها ** سخت بر بندند بار قیدها
  • That by supporting each other they might tie fast the burden of the fetters (of captivity) on the hunted animals,

  • هر سه با هم اندر آن صحرای ژرف ** صیدها گیرند بسیار و شگرف‌‌ 3015
  • And all three together might seize much and great quarry in that deep wilderness.

  • گر چه ز یشان شیر نر را ننگ بود ** لیک کرد اکرام و همراهی نمود
  • Although the fierce lion was ashamed of them (the wolf and fox), yet he did them honour and gave them his company on the way.

  • این چنین شه را ز لشکر زحمت است ** لیک همره شد جماعت رحمت است‌‌
  • To a king like this the (escort of) soldiers are an annoyance, but he accompanied them: a united party is a mercy (from God).

  • این چنین مه را ز اختر ننگهاست ** او میان اختران بهر سخاست‌‌
  • A moon like this is disgraced by the stars: it is amongst the stars for generosity's sake.

  • امر شاورهم پیمبر را رسید ** گر چه رایی نیست رایش را ندید
  • The (Divine) command, Consult them, came to the Prophet, though no counsel is to be compared with his own.

  • در ترازو جو رفیق زر شده ست ** نی از آن که جو چو زر گوهر شده ست‌‌ 3020
  • In the scales barley has become the companion of gold, (but that is) not because barley has become a substance like gold.

  • روح قالب را کنون همره شده ست ** مدتی سگ حارس درگه شده ست‌‌
  • The spirit has now become the body's fellow-traveller: the dog has become for a time the guardian of the palace-gate.

  • چون که رفتند این جماعت سوی کوه ** در رکاب شیر با فر و شکوه‌‌
  • When this party (the wolf and fox) went to the mountains at the stirrup (side) of the lion majestic and grand,

  • گاو کوهی و بز و خرگوش زفت ** یافتند و کار ایشان پیش رفت‌‌
  • They found a mountain-ox and goat and fat hare, and their business went forward (prosperously).

  • هر که باشد در پی شیر حراب ** کم نیاید روز و شب او را کباب‌‌
  • Whoever is on the heels of him that is a lion in combat, roast-meat does not fail him by day or by night.

  • چون ز که در بیشه آوردندشان ** کشته و مجروح و اندر خون کشان‌‌ 3025
  • When they brought them (the animals which they had caught) from the mountains to the jungle, killed and wounded and dragging along in (streams of) blood,

  • گرگ و روبه را طمع بود اندر آن ** که رود قسمت به عدل خسروان‌‌
  • The wolf and fox hoped that a division (of the prey) would be made according to the justice of emperors.

  • عکس طمع هر دوشان بر شیر زد ** شیر دانست آن طمعها را سند
  • The reflexion of the hope of both of them struck the lion: the lion knew (what was) the ground for those hopes.

  • هر که باشد شیر اسرار و امیر ** او بداند هر چه اندیشد ضمیر
  • Any one that is the lion and prince of (spiritual) mysteries, he will know all that the conscience thinks.

  • هین نگه دار ای دل اندیشه جو ** دل ز اندیشه‌‌ی بدی در پیش او
  • Beware! Guard thyself, O heart disposed to thinking, from any evil thought in his presence.

  • داند و خر را همی‌‌راند خموش ** در رخت خندد برای روی‌‌پوش‌‌ 3030
  • He knows and keeps riding on silently: he smiles in thy face in order to mask (his feelings).

  • شیر چون دانست آن وسواسشان ** وانگفت و داشت آن دم پاسشان‌‌
  • When the lion perceived their bad ideas, he did not declare (his knowledge), and paid (courteous) regard (to them) at the time,

  • لیک با خود گفت بنمایم سزا ** مر شما را ای خسیسان گدا
  • But he said to himself, “I will show you what (chastisement) ye deserve, O beggarly villains!

  • مر شما را بس نیامد رای من ** ظنتان این است در اعطای من‌‌
  • Was my judgement not enough for you? Is this your opinion of my bounty,

  • ای عقول و رایتان از رای من ** از عطاهای جهان آرای من‌‌
  • O ye whose understanding and judgement are (derived) from my judgement and from my world-adorning gifts?

  • نقش با نقاش چه سگالد دگر ** چون سگالش اوش بخشید و خبر 3035
  • What else (but good) should the picture think of the painter, since he bestowed thought and knowledge upon it?