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3
4044-4093

  • می‌نبینی غیر این لیک ای تو ننگ ** آن زمان لاف بود این وقت جنگ
  • Thou art seeing naught but this; but, O thou disgrace, that was the time of talk, and this is the time of battle.

  • دی همی‌گفتی که پایندان شدم ** که بودتان فتح و نصرت دم‌بدم 4045
  • Yesterday thou wert saying, ‘I pledge myself that victory and Divine aid will always be yours.’

  • دی زعیم الجیش بودی ای لعین ** وین زمان نامرد و ناچیز و مهین
  • Yesterday thou wert the surety for the army, O accursed one, and now thou art cowardly, good-for-nothing, and vile,

  • تا بخوردیم آن دم تو و آمدیم ** تو بتون رفتی و ما هیزم شدیم
  • So that (after) we swallowed those (deceitful) words of thine and came (to battle), thou hast gone to the bath-stove and we have become the fuel.”

  • چونک حارث با سراقه گفت این ** از عتابش خشمگین شد آن لعین
  • When Hárith said this to Suráqa, that accursed one was enraged at his reproaches.

  • دست خود خشمین ز دست او کشید ** چون ز گفت اوش درد دل رسید
  • He angrily withdrew his hand from his (Hárith's) hand, since his heart was pained by his words.

  • سینه‌اش را کوفت شیطان و گریخت ** خون آن بیچارگان زین مکر ریخت 4050
  • Satan smote his (Hárith's) breast and fled: by means of this plot he shed the blood of those wretched men.

  • چونک ویران کرد چندین عالم او ** پس بگفت این بری منکم
  • After he had ruined so great a multitude, he then said, “Lo, I am quit of you.”

  • کوفت اندر سینه‌اش انداختش ** پس گریزان شد چو هیبت تاختش
  • He smote him on the breast and overthrew him; then he turned to flee, since terror urged him on.

  • نفس و شیطان هر دو یک تن بوده‌اند ** در دو صورت خویش را بنموده‌اند
  • The fleshly soul and the Devil both have (ever) been one person (essentially); (but) they have manifested themselves in two forms,

  • چون فرشته و عقل کایشان یک بدند ** بهر حکمتهاش دو صورت شدند
  • Like the angel and the intellect, which were (really) one, (but) became two forms for the sake of His (God's) wise purposes.

  • دشمنی داری چنین در سر خویش ** مانع عقلست و خصم جان و کیش 4055
  • You have such an enemy as this in your inward part: he is the preventer of the intellect, and the adversary of the spirit and of religion.

  • یکنفس حمله کند چون سوسمار ** پس بسوراخی گریزد در فرار
  • At one moment he dashes forward like the Libyan lizard; then (again) in flight he darts away into a hole.

  • در دل او سوراخها دارد کنون ** سر ز هر سوراخ می‌آرد برون
  • Just now he has (many) holes in the (human) heart, and from every hole he is putting out his head.

  • نام پنهان گشتن دیو از نفوس ** واندر آن سوراخ رفتن شد خنوس
  • The name that denotes the Devil's becoming hidden from (men's) souls and going into that hole is khunús (slinking back),

  • که خنوسش چون خنوس قنفذست ** چون سر قنفذ ورا آمد شذست
  • For his khunús is like the khunús of the hedgehog: like the head of the hedgehog, he pops in and out;

  • که خدا آن دیو را خناس خواند ** کو سر آن خارپشتک را بماند 4060
  • For God hath called the Devil Khannás (the slinker), because he resembles the head of the little hedgehog.

  • می نهان گردد سر آن خارپشت ** دم‌بدم از بیم صیاد درشت
  • The head of the hedgehog is continually being hidden because of its fear of the cruel hunter,

  • تا چو فرصت یافت سر آرد برون ** زین چنین مکری شود مارش زبون
  • Until, when it has found an opportunity, it puts out its head: by such a stratagem the snake becomes its prey.

  • گرنه نفس از اندرون راهت زدی ** ره‌زنان را بر تو دستی کی بدی
  • If the fleshly soul had not waylaid you from within, how would the brigands have any power to lay a hand upon you?

  • زان عوان مقتضی که شهوتست ** دل اسیر حرص و آز و آفتست
  • On account of the exigent myrmidon, who is Lust, the heart is captive to greed and cupidity and bane.

  • زان عوان سر شدی دزد و تباه ** تا عوانان را به قهر تست راه 4065
  • On account of that inward myrmidon you have become thievish and depraved, so that the way is (open) for the (external) myrmidons to coerce you.

  • در خبر بشنو تو این پند نکو ** بیم جنبیکم لکم اعدی عدو
  • Hearken to this good counsel in the Traditions (of the Prophet)—“Your worst enemy is between your two sides.”

  • طمطراق این عدو مشنو گریز ** کو چو ابلیسست در لج و ستیز
  • Do not listen to the pompous talk of this enemy, (but) flee, for she is like Iblís in obstinately wrangling and quarrelling.

  • بر تو او از بهر دنیا و نبرد ** آن عذاب سرمدی را سهل کرد
  • For the sake of this world and for contention's sake she has made the everlasting torment (seem) easy (of small account) to you.

  • چه عجب گر مرگ را آسان کند ** او ز سحر خویش صد چندان کند
  • What wonder, if she makes death (seem) easy? By her magic she does a hundred times as much (as this).

  • سحر کاهی را به صنعت که کند ** باز کوهی را چو کاهی می‌تند 4070
  • Magic makes a straw a mountain by artifice; (or) again, it weaves a mountain like a straw.

  • زشتها را نغز گرداند به فن ** نغزها را زشت گرداند به ظن
  • It makes ugly things beautiful by means of sleight; it makes beautiful things ugly by means of (false) opinion.

  • کار سحر اینست کو دم می‌زند ** هر نفس قلب حقایق می‌کند
  • The work of magic is this, that it breathes (incantations) and at every breath (moment) transforms realities.

  • آدمی را خر نماید ساعتی ** آدمی سازد خری را وآیتی
  • At one time it shows a man in the guise of an ass, (at another time) it makes an ass (look like) a man and a notable.

  • این چنین ساحر درون تست و سر ** ان فی الوسواس سحرا مستتر
  • Such a magician is within you and latent: truly, there is a concealed magic in temptation (exerted by the fleshly soul);

  • اندر آن عالم که هست این سحرها ** ساحران هستند جادویی‌گشا 4075
  • (But) in the world in which are these magic arts, there are magicians who defeat sorcery.

  • اندر آن صحرا که رست این زهر تر ** نیز روییدست تریاق ای پسر
  • In the plain where this fresh (virulent) poison grew, there has also grown the antidote, O son.

  • گویدت تریاق از من جو سپر ** که ز زهرم من به تو نزدیکتر
  • The antidote says to you, “Seek from me a shield, for I am nearer than the poison to thee.

  • گفت او سحرست و ویرانی تو ** گفت من سحرست و دفع سحر او
  • Her (the fleshly soul's) words are magic and thy ruin; my words are (lawful) magic and the counter-charm to her magic.”

  • مکرر کردن عاذلان پند را بر آن مهمان آن مسجد مهمان کش
  • How the fault-finders repeated their advice to the guest of the guest-killing mosque.

  • گفت پیغامبر که ان فی البیان ** سحرا و حق گفت آن خوش پهلوان
  • The Prophet said, “Verily, there is a magic in eloquence”; and that goodly hero spake the truth.

  • هین مکن جلدی برو ای بوالکرم ** مسجد و ما را مکن زین متهم 4080
  • “Hey, do not commit a foolhardy act, (but) depart, O generous man, and do not make the mosque and us suspected on this account;

  • که بگوید دشمنی از دشمنی ** آتشی در ما زند فردا دنی
  • For an enemy will speak form enmity, and to-morrow the villain will rouse a fire (of suspicion) against us,

  • که بتاسانید او را ظالمی ** بر بهانه‌ی مسجد او بد سالمی
  • Saying, ‘Some wicked man strangled him, (knowing that) on the pretext of the mosque he was safe (from suspicion),

  • تا بهانه‌ی قتل بر مسجد نهد ** چونک بدنامست مسجد او جهد
  • So that he might impute the murder to the mosque and, since the mosque has a bad name, might escape.’

  • تهمتی بر ما منه ای سخت‌جان ** که نه‌ایم آمن ز مکر دشمنان
  • Do not lay any suspicion upon us, O man of valiant spirit, for we are not secure from the craft of (our) enemies.

  • هین برو جلدی مکن سودا مپز ** که نتان پیمود کیوان را بگز 4085
  • Come now, depart! Do not be foolhardy, do not cherish vain desire, for it is impossible to measure (the planet) Saturn by the ell.

  • چون تو بسیاران بلافیده ز بخت ** ریش خود بر کنده یک یک لخت لخت
  • Many like thee have prated of (their) luck, (and in the end) they have torn out their beards, one by one, piecemeal.

  • هین برو کوتاه کن این قیل و قال ** خویش و ما را در میفکن در وبال
  • Hey, begone ! Cut short this palaver ! Do not cast thyself and us into woe!"

  • جواب گفتن مهمان ایشان را و مثل آوردن بدفع کردن حارس کشت به بانگ دف از کشت شتری را کی کوس محمودی بر پشت او زدندی
  • How the guest answered them and adduced the parable of the guardian of the cornfield who, by making a noise with the tomtom, sought to drive away from the cornfield a camel on whose back they were beating the big kettle-drum of (Sultan) Mahmúd.

  • گفت ای یاران از آن دیوان نیم ** که ز لا حولی ضعیف آید پیم
  • He said, “O friends, I am not one of the devils, that (the strength of) my sinews should fail at a single lá hawl.

  • کودکی کو حارس کشتی بدی ** طبلکی در دفع مرغان می‌زدی
  • A boy, who was the guardian of a cornfield, used to beat a tomtom in order to keep off the birds,

  • تا رمیدی مرغ زان طبلک ز کشت ** کشت از مرغان بد بی خوف گشت 4090
  • So that the birds, at (the sound of) the tomtom, were scared away from the field, and the field became safe from evil birds.

  • چونک سلطان شاه محمود کریم ** برگذر زد آن طرف خیمه‌ی عظیم
  • When the Sultan, the noble King Mahmúd, pitched a great tent in that neighbourhood as he passed on the way

  • با سپاهی همچو استاره‌ی اثیر ** انبه و پیروز و صفدر ملک‌گیر
  • With an army like the stars of heaven (in number), numerous and victorious, one that pierces the ranks (of the enemy) and takes possession of empire—

  • اشتری بد کو بدی حمال کوس ** بختیی بد پیش‌رو همچون خروس
  • There was a camel that carried the kettle-drum: ’twas a Bactrian (camel), going in front (of the army) like a cock: