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1
2804-2828

  • He (the loved slave) possesses no authority, that he should care for him: shall he do his own master's business or his (the lover's)?
  • نیست حاکم تا کند تیمار او ** کار خواجه‌‌ی خود کند یا کار او

  • The Arabic proverb, “If you commit fornication, commit it with a free woman, and if you steal, steal a pearl.”
  • مثل عرب إذا زنیت فازن بالحرة و إذا سرقت فاسرق الدرة

  • Hence (the saying), “Commit fornication with a free woman,” became proverbial; (and the words) “steal a pearl” were transferred (metaphorically) to this (meaning). 2805
  • فازن بالحرة پی این شد مثل ** فاسرق الدرة بدین شد منتقل‌‌

  • The slave (the loved one) went away to his master: he (the lover) was left in misery. The scent of the rose went (back) to the rose: he remained as the thorn.
  • بنده سوی خواجه شد او ماند زار ** بوی گل شد سوی گل او ماند خار

  • He was left far from the object of his desire—his labour lost, his toil useless, his foot wounded,
  • او بمانده دور از مطلوب خویش ** سعی ضایع رنج باطل پای ریش‌‌

  • Like the hunter who catches a shadow—how should the shadow become his property?
  • همچو صیادی که گیرد سایه‌‌ای ** سایه کی گردد و را سرمایه‌‌ای‌‌

  • The man has grasped tightly the shadow of a bird, (while) the bird on the branch of the tree is fallen into amazement,
  • سایه‌‌ی مرغی گرفته مرد سخت ** مرغ حیران گشته بر شاخ درخت‌‌

  • (Thinking), “I wonder who this crack-brained fellow is laughing at? Here's folly for you, here's a rotten cause!” 2810
  • کاین مدمغ بر که می‌‌خندد عجب ** اینت باطل اینت پوسیده سبب‌‌

  • And if you say that the part is connected with the whole, (then) eat thorns: the thorn is connected with the rose.
  • ور تو گویی جزو پیوسته‌‌ی کل است ** خار می‌‌خور خار مقرون گل است‌‌

  • Except from one point of view, it (the part) is not connected with the whole: otherwise, indeed, the mission of the prophets would be vain,
  • جز ز یک رو نیست پیوسته به کل ** ور نه خود باطل بدی بعث رسل‌‌

  • Inasmuch as the prophets are (sent) in order to connect (the part with the whole): how, then, should they (the prophets) connect them when they are (already) one body?
  • چون رسولان از پی پیوستن‌‌اند ** پس چه پیوندندشان چون یک تن‌‌اند

  • This discourse hath no end. O lad, the day is late: conclude the tale.
  • این سخن پایان ندارد ای غلام ** روز بی‌‌گه شد حکایت کن تمام‌‌

  • How the Arab delivered the gift, that is, the jug to the Caliph's servants.
  • سپردن عرب هدیه را یعنی سبو را به غلامان خلیفه‌‌

  • He presented the jug of water, he sowed the seed of homage in that (exalted) court. 2815
  • آن سبوی آب را در پیش داشت ** تخم خدمت را در آن حضرت بکاشت‌‌

  • “Bear this gift,” said he, “to the Sultan, redeem the King's suitor from indigence.
  • گفت این هدیه بدان سلطان برید ** سایل شه را ز حاجت واخرید

  • ’Tis sweet water and a new green jug—some of the rain-water that collected in the ditch.”
  • آب شیرین و سبوی سبز و نو ** ز آب بارانی که جمع آمد به گو

  • The officials smiled at that, but they accepted it (the jug) as (though it were precious as) life,
  • خنده می‌‌آمد نقیبان را از آن ** لیک پذرفتند آن را همچو جان‌‌

  • Because the graciousness of the good and wise King had made a mark (impressed itself) on all the courtiers.
  • ز آن که لطف شاه خوب با خبر ** کرده بود اندر همه ارکان اثر

  • The disposition of kings settles (becomes implanted) in their subjects: the green sky makes the earth verdant. 2820
  • خوی شاهان در رعیت جا کند ** چرخ اخضر خاک را خضرا کند

  • Regard the king as a reservoir, his retainers as the pipes: the water runs through the pipe into the ponds (receptacles).
  • شه چو حوضی دان حشم چون لوله‌‌ها ** آب از لوله روان در کوله‌‌ها

  • When the water in all (the pipes) is from a pure reservoir, every single one gives sweet water, pleasant to taste;
  • چون که آب جمله از حوضی است پاک ** هر یکی آبی دهد خوش ذوقناک‌‌

  • But if the water in the reservoir is brackish and dirty, every pipe brings the same to view,
  • ور در آن حوض آب شور است و پلید ** هر یکی لوله همان آرد پدید

  • Because every pipe is connected with the reservoir. Dive, dive into (ponder deeply) the meaning of these words.
  • ز آن که پیوسته ست هر لوله به حوض ** خوض کن در معنی این حرف خوض‌‌

  • (Consider) how the imperial grace of the homeless Spirit has produced effects on the whole body; 2825
  • لطف شاهنشاه جان بی‌‌وطن ** چون اثر کرده ست اندر کل تن‌‌

  • How the grace of Reason, which is of goodly nature, of goodly lineage, brings the entire body into discipline;
  • لطف عقل خوش نهاد خوش نسب ** چون همه تن را در آرد در ادب‌‌

  • How Love, saucy, uncontrolled, and restless, throws the whole body into madness.
  • عشق شنگ بی‌‌قرار بی‌‌سکون ** چون در آرد کل تن را در جنون‌‌

  • The purity of the water of the Sea that is like Kawthar (is such that) all its pebbles are pearls and gems.
  • لطف آب بحر کاو چون کوثر است ** سنگ ریزه‌‌ش جمله در و گوهر است‌‌