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1
1642-1666

  • The mouthful that gave increase of light and perfection is obtained from lawful earnings.
  • لقمه‌‌ای کان نور افزود و کمال ** آن بود آورده از کسب حلال‌‌

  • The oil that comes and quenches our lamp—when it quenches a lamp, call it water.
  • روغنی کاید چراغ ما کشد ** آب خوانش چون چراغی را کشد

  • From the lawful morsel are born knowledge and wisdom; from the lawful morsel come love and tenderness.
  • علم و حکمت زاید از لقمه‌‌ی حلال ** عشق و رقت آید از لقمه‌‌ی حلال‌‌

  • When from a morsel thou seest (arise) envy and guile, (and when) ignorance and heedlessness are born (of it), know that it is unlawful. 1645
  • چون ز لقمه تو حسد بینی و دام ** جهل و غفلت زاید آن را دان حرام‌‌

  • Wilt thou sow wheat and will it produce barley? Hast thou seen a mare bring forth an ass's colt?
  • هیچ گندم کاری و جو بر دهد ** دیده‌‌ای اسبی که کره‌‌ی خر دهد

  • The morsel is seed, and thoughts are its fruit; the morsel is the sea, and thoughts are its pearls.
  • لقمه تخم است و برش اندیشه‌‌ها ** لقمه بحر و گوهرش اندیشه‌‌ها

  • From the lawful morsel in the mouth is born the inclination to serve (God) and the resolve to go to yonder world.
  • زاید از لقمه‌‌ی حلال اندر دهان ** میل خدمت عزم رفتن آن جهان‌‌

  • How the merchant related to the parrot what he had witnessed on the part of the parrots of India.
  • باز گفتن بازرگان با طوطی آن چه دید از طوطیان هندوستان‌‌

  • The merchant finished his trading and returned home (prosperously) to the joy of his friends.
  • کرد بازرگان تجارت را تمام ** باز آمد سوی منزل دوست کام‌‌

  • He brought a present for every male slave, he gave a token to every slave-girl. 1650
  • هر غلامی را بیاورد ارمغان ** هر کنیزک را ببخشید او نشان‌‌

  • “Where is my present?” asked the parrot. “Relate what thou hast seen and said.”
  • گفت طوطی ارمغان بنده کو ** آن چه دیدی و آن چه گفتی باز گو

  • “Nay,” said he, “indeed I am repenting of that (which I said), gnawing my hand and biting my fingers (in remorse).
  • گفت نی من خود پشیمانم از آن ** دست خود خایان و انگشتان گزان‌‌

  • Why, from ignorance and folly, did I idly bear (such) an inconsiderate message?”
  • من چرا پیغام خامی از گزاف ** بردم از بی‌‌دانشی و از نشاف‌‌

  • “O master,” said the parrot, “what is thy repentance for? What is it that causes this anger and grief?”
  • گفت ای خواجه پشیمانی ز چیست ** چیست آن کاین خشم و غم را مقتضی است‌‌

  • “I told thy complaints,” said he, “to a company of parrots resembling thee. 1655
  • گفت گفتم آن شکایتهای تو ** با گروهی طوطیان همتای تو

  • One parrot got scent of (understood) thy pain: her heart broke, and she trembled and died.
  • آن یکی طوطی ز دردت بوی برد ** زهره‌‌اش بدرید و لرزید و بمرد

  • I became sorry, (thinking) ‘why did I say this?’ but what was the use of repenting after I had said it?”
  • من پشیمان گشتم این گفتن چه بود ** لیک چون گفتم پشیمانی چه سود

  • Know that a word which suddenly shot from the tongue is like an arrow shot from the bow.
  • نکته ای کان جست ناگه از زبان ** همچو تیری دان که جست آن از کمان‌‌

  • O son, that arrow does not turn back on its way: you must dam a torrent at the source.
  • وانگردد از ره آن تیر ای پسر ** بند باید کرد سیلی را ز سر

  • When it left the source behind, it swept over a world (of country): if it lays waste the world, ’tis no wonder. 1660
  • چون گذشت از سر جهانی را گرفت ** گر جهان ویران کند نبود شگفت‌‌

  • There is an unseen bringing forth of effects to (our) action, and the results born of it are not in the control of (human) creatures:
  • فعل را در غیب اثرها زادنی است ** و آن موالیدش به حکم خلق نیست‌‌

  • Those results are all created by God without any partner, though they are imputed to us.
  • بی‌‌شریکی جمله مخلوق خداست ** آن موالید ار چه نسبتشان به ماست‌‌

  • Zayd let fly an arrow in the direction of ‘Amr: his arrow gripped ‘Amr like a leopard.
  • زید پرانید تیری سوی عمر ** عمر را بگرفت تیرش همچو نمر

  • During a long time, a (whole) year, it was producing pain: pains are created by God, not by man.
  • مدت سالی همی‌‌زایید درد ** دردها را آفریند حق نه مرد

  • If Zayd who shot (the arrow) died of fright at the moment (when ‘Amr was wounded), (nevertheless) pains are continually being produced there (in ‘Amr's body) until (‘Amr's) death. 1665
  • زید رامی آن دم ار مرد از وجل ** دردها می‌‌زاید آن جا تا اجل‌‌

  • Inasmuch as he (‘Amr) died from the results of the hurt (inflicted on him), for this cause call Zayd (his) murderer on acount of (Zayd's having been) the original cause (of his death).
  • ز آن موالید وجع چون مرد او ** زید را ز اول سبب قتال گو