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4
3086-3110

  • He dreamed that suddenly that son died: the pure (pleasure) of the world was changed, for the king, to dregs.
  • خواب دید او کان پسر ناگه بمرد ** صافی عالم بر آن شه گشت درد

  • His water-skin (eye) was dried up by the heat of the fire (of anguish), for because of the glow of the fire his tears remained not.
  • خشک شد از تاب آتش مشک او ** که نماند از تف آتش اشک او

  • The king became so full of smoke and grief that sighs were finding no way (of entrance) into him.
  • آنچنان پر شد ز دود و درد شاه ** که نمی‌یابید در وی راه آه

  • He was about to die, his body became inert; (but) his life had been left (for completion): the king awoke.
  • خواست مردن قالبش بی‌کار شد ** عمر مانده بود شه بیدار شد

  • From awaking, there came to him a joy which he had not experienced in (all) his life; 3090
  • شادیی آمد ز بیداریش پیش ** که ندیده بود اندر عمر خویش

  • For (now) from joy likewise he was about to perish: this spirit and body is mightily shackled with the collar (of death).
  • که ز شادی خواست هم فانی شدن ** بس مطوق آمد این جان و بدن

  • This lamp dies from (is extinguished by) the breath of sorrow, and it also dies from the breath of joy. Here, look you, is a pleasant jest!
  • از دم غم می‌بمیرد این چراغ ** وز دم شادی بمیرد اینت لاغ

  • He (Man) is living between these two deaths: this (being) that resembles one shackled with a collar is an occasion for laughter.
  • در میان این دو مرگ او زنده است ** این مطوق شکل جای خنده است

  • The king said to himself, “In consequence of the Lord's causation such a sorrow as that was the cause of joy.”
  • شاه با خود گفت شادی را سبب ** آنچنان غم بود از تسبیب رب

  • Oh, wonderful (that) the same thing from one aspect (is) death and from another aspect a quickening with life and a provision! 3095
  • ای عجب یک چیز از یک روی مرگ ** وان ز یک روی دگر احیا و برگ

  • The same thing is destructive in relation to one circumstance, while again it is preservative in regard to another.
  • آن یکی نسبت بدان حالت هلاک ** باز هم آن سوی دیگر امتساک

  • Bodily joy is perfection in regard to that which is of the present world, (but it is) defect and failure in regard to the Day of the latter end.
  • شادی تن سوی دنیاوی کمال ** سوی روز عاقبت نقص و زوال

  • The oneiromancer, too, declares laughter in dreams to be (a presage of) weeping with regrets and griefs,
  • خنده را در خواب هم تعبیر خوان ** گریه گوید با دریغ و اندهان

  • (While) for weeping in dreams joy and gladness are (presaged) in the interpretation, O gleeful man.
  • گریه را در خواب شادی و فرح ** هست در تعبیر ای صاحب مرح

  • The king pondered, saying, “This sorrow, indeed, is past, but my soul has become suspicious (has misgivings and fears) of (being afflicted by) one of the same kind; 3100
  • شاه اندیشید کین غم خود گذشت ** لیک جان از جنس این بدظن گشت

  • And if such a thorn enter my foot (if such a calamity befall me) that the rose departs (that my son dies), I must needs have a keepsake.”
  • ور رسد خاری چنین اندر قدم ** که رود گل یادگاری بایدم

  • Since the causes of mortality are infinite, which road, then, shall we bar?
  • چون فنا را شد سبب بی‌منتهی ** پس کدامین راه را بندیم ما

  • A hundred windows and doors facing towards mordant death are ever creaking as they are opened,
  • صد دریچه و در سوی مرگ لدیغ ** می‌کند اندر گشادن ژیغ ژیغ

  • (But) from greed for (worldly) provision the ear of the covetous does not hear the harsh creaking of those doors of death.
  • ژیغ‌ژیغ تلخ آن درهای مرگ ** نشنود گوش حریص از حرص برگ

  • From the side of the body, pains are the noise of the door; and from the side of enemies, maltreatment is the noise of the door. 3105
  • از سوی تن دردها بانگ درست ** وز سوی خصمان جفا بانگ درست

  • My dear friend, read for one moment the table of contents of (books on) Medicine; look at the flaming fire of diseases!
  • جان سر بر خوان دمی فهرست طب ** نار علتها نظر کن ملتهب

  • Through all those tumours (maladies) there is a way (for death) into this house: at every two steps there is a pit full of scorpions.
  • زان همه غرها درین خانه رهست ** هر دو گامی پر ز کزدمها چهست

  • (The king said), “The wind is fierce and my lamp is a docked (imperfect) one: I will light another lamp from it,
  • باد تندست و چراغم ابتری ** زو بگیرانم چراغ دیگری

  • So that maybe one complete (lamp) will arise from them both, if that one lamp be put out by the wind,”
  • تا بود کز هر دو یک وافی شود ** گر به باد آن یک چراغ از جا رود

  • Like the gnostic who, for the sake of (gaining) freedom from care, has lit the candle of the heart (spirit) from this defective lamp of the body, 3110
  • هم‌چو عارف کن تن ناقص چراغ ** شمع دل افروخت از بهر فراغ