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2
1499-1523

  • Because it was Luqmán's desire (to remain a slave), in order that none might know the secret of that brave and generous youth.
  • ز انکه لقمان را مراد این بود تا ** کس نداند سر آن شیر و فتی‏

  • What wonder (is it) if you hide your secret from the evil (one)? The wonder is this, that you should hide the secret from yourself. 1500
  • چه عجب گر سر ز بد پنهان کنی ** این عجب که سر ز خود پنهان کنی‏

  • Hide your work from your own eyes, that your work may be safe from the evil eye.
  • کار پنهان کن تو از چشمان خود ** تا بود کارت سلیم از چشم بد

  • Yield yourself up to the snare of the (Divine) reward, and then, (being) beside yourself, steal something from yourself.
  • خویش را تسلیم کن بر دام مزد ** و انگه از خود بی‏ز خود چیزی بدزد

  • They give opium to the wounded man, in order that they may extract the point (of a spear or arrow) from his body.
  • می‏دهند افیون به مرد زخم‏مند ** تا که پیکان از تنش بیرون کنند

  • At the hour of death he is torn with pain; he becomes preoccupied with that, and (meanwhile) his spirit (life) is taken away.
  • وقت مرگ از رنج او را می‏درند ** او بدان مشغول شد جان می‏برند

  • Inasmuch as, to whatsoever thought you give up your mind, something will secretly be taken away from you, 1505
  • چون به هر فکری که دل خواهی سپرد ** از تو چیزی در نهان خواهند برد

  • Whatsoever acquisition you may make, O solicitous one, the thief will enter from the side where you feel safe,
  • هر چه اندیشی و تحصیلی کنی ** می‏درآید دزد از آن سو کایمنی‏

  • Become occupied, therefore, with that which is better, in order that the thief may take away from you something that is less (in worth).
  • پس بدان مشغول شو کان بهتر است ** تا ز تو چیزی برد کان بهتر است‏

  • When the trader's bales fall into the water, he lays his hands upon the better merchandise.
  • بار بازرگان چو در آب اوفتد ** دست اندر کاله‏ی بهتر زند

  • Since something will (certainly) be lost in the water, take leave of the less (worse) and gain (possession of) the better.
  • چون که چیزی فوت خواهد شد در آب ** ترک کمتر گوی و بهتر را بیاب‏

  • How the excellence and sagacity of Luqmán became manifest to those who made trial (of him).
  • ظاهر شدن فضل و زیرکی لقمان پیش امتحان کنندگان

  • Whatever food they brought to him (Luqmán's master), he would send some one to Luqmán after (receiving it), 1510
  • هر طعامی کاوریدندی به وی ** کس سوی لقمان فرستادی ز پی‏

  • That Luqmán might put his hand to (partake of) it, on purpose that the master might eat his (Luqmán's) leavings.
  • تا که لقمان دست سوی آن برد ** قاصدا تا خواجه پس خوردش خورد

  • He would eat his remnants and be enraptured: any food that he (Luqmán) did not taste, he (the master) would throw away;
  • سور او خوردی و شور انگیختی ** هر طعامی کاو نخوردی ریختی‏

  • Or if he ate (of it), (’twould be) without heart and without appetite: this is (the sign of) an affinity without end.
  • ور بخوردی بی‏دل و بی‏اشتها ** این بود پیوندی بی‏انتها

  • They had brought a melon as a present. “Go, my son” said he, “and call Luqmán.”
  • خربزه آورده بودند ارمغان ** گفت رو فرزند لقمان را بخوان‏

  • When he cut it and gave him a slice, he ate it as if it were sugar and honey. 1515
  • چون برید و داد او را یک برین ** همچو شکر خوردش و چون انگبین‏

  • On account of the pleasure with which he ate (it), he gave him a second (slice), (and went on) till the slices (given him) reached the seventeenth.
  • از خوشی که خورد داد او را دوم ** تا رسید آن گرچها تا هفدهم‏

  • One slice remained. He said, “I will eat this (myself), so that I may see what a sweet melon this is.
  • ماند گرچی گفت این را من خورم ** تا چه شیرین خربزه ست این بنگرم‏

  • He (Luqmán) eats it with such pleasure that from his delight (all) natures have become eager and craving the morsel.”
  • او چنین خوش می‏خورد کز ذوق او ** طبعها شد مشتهی و لقمه جو

  • As soon as he (the master) ate it, by its sourness there was kindled fire (which) blistered his tongue and burnt his throat.
  • چون بخورد از تلخیش آتش فروخت ** هم زبان کرد آبله هم حلق سوخت‏

  • He became beside himself for a while on account of its sourness; after that, he said to him, “O (you who are) soul and world, 1520
  • ساعتی بی‏خود شد از تلخی آن ** بعد از آن گفتش که ای جان و جهان‏

  • How did you make all this poison an antidote? How did you deem this cruelty to be kindness?
  • نوش چون کردی تو چندین زهر را ** لطف چون انگاشتی این قهر را

  • What patience is this? For what reason is this great fortitude? Or, perchance, in your opinion this life of yours is an enemy (which you would fain destroy).
  • این چه صبر است این صبوری از چه روست ** یا مگر پیش تو این جانت عدوست‏

  • Why did not you cunningly bring (forward) a plea, saying, ‘I have an excuse (for declining to eat): desist for a while’.”
  • چون نیاوردی به حیلت حجتی ** که مرا عذری است بس کن ساعتی‏