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4
3100-3124

  • 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

  • In order that, one day when this (bodily lamp) dies of a sudden, he may place before his eye the candle of the spirit.
  • تا که روزی کین بمیرد ناگهان ** پیش چشم خود نهد او شمع جان

  • He (the king) did not understand this; therefore in his heedlessness he applied the perishing candle to another perishable.
  • او نکرد این فهم پس داد از غرر ** شمع فانی را بفانیی دگر

  • How the king brought his son a bride for fear of his race coming to an end.
  • عروس آوردن پادشاه فرزند خود را از خوف انقطاع نسل

  • (The king said to himself), “It is necessary, then, to seek a bride for him, that from this marriage offspring may appear,
  • پس عروسی خواست باید بهر او ** تا نماید زین تزوج نسل رو

  • (So that) if this falcon (my son) return to the state of mortality his young may become a falcon after (the death of) the falcon,
  • گر رود سوی فنا این باز باز ** فرخ او گردد ز بعد باز باز

  • (And that) if the form of this falcon go from here, his inward meaning may endure in his son. 3115
  • صورت او باز گر زینجا رود ** معنی او در ولد باقی بود

  • On account of this, that renowned (spiritual) king, Mustafá (Mohammed), said, ‘The son is the marrow of his father.’
  • بهر این فرمود آن شاه نبیه ** مصطفی که الولد سر ابیه

  • For this reason all people, (being moved) by heartfelt love, teach their children (their own) trades,
  • بهر این معنی همه خلق از شغف ** می‌بیاموزند طفلان را حرف

  • To the end that these inward meanings may remain in the world when that body of theirs becomes hidden.
  • تا بماند آن معانی در جهان ** چون شود آن قالب ایشان نهان

  • God in His wisdom has given them intense desire for the right guidance of every little one capable (of learning).
  • حق به حکمت حرصشان دادست جد ** بهر رشد هر صغیر مستعد

  • I too, for the purpose of (ensuring) the continuance of my race, will seek for my son a wife of good principles. 3120
  • من هم از بهر دوام نسل خویش ** جفت خواهم پور خود را خوب کیش

  • I will seek a girl who is the offspring of a righteous man, not the offspring of a stern-visaged king.”
  • دختری خواهم ز نسل صالحی ** نی ز نسل پادشاهی کالحی

  • This righteous man is himself a king, he is free, he is not the prisoner of lust and gluttony.
  • شاه خود این صالحست آزاد اوست ** نی اسیر حرص فرجست و گلوست

  • They (the people) have given (those) prisoners the title of “king” by inversion, just as Káfúr (Camphor) is the name of that negro.
  • مر اسیران را لقب کردند شاه ** عکس چون کافور نام آن سیاه

  • The blood-drinking (deadly) wilderness is named mafáza (place of safety); the vulgar call the leper Níkbakht (Fortunatus).
  • شد مفازه بادیه‌ی خون‌خوار نام ** نیکبخت آن پیس را کردند عام