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4
42-66

  • He had no possibility of seeing (even) her shadow: he was (only) hearing the description of her, as (of) the ‘Anqá,
  • سایه‌ی او را نبود امکان دید ** هم‌چو عنقا وصف او را می‌شنید

  • Except (for) one meeting which happened to him by (Divine) destiny at the first and enravished his heart.
  • جز یکی لقیه که اول از قضا ** بر وی افتاد و شد او را دلربا

  • After that, however much effort he made, in sooth that cruel one would give him no opportunity.
  • بعد از آن چندان که می‌کوشید او ** خود مجالش می‌نداد آن تندخو

  • Neither entreaty nor wealth availed him: that (fresh) sapling was fully satisfied and without desire. 45
  • نه بلا به چاره بودش نه به مال ** چشم پر و بی‌طمع بود آن نهال

  • (In the case of) the lover of any craft or object of pursuit, God has touched his lip (with honey or the like) at the beginning of the affair;
  • عاشق هر پیشه‌ای و مطلبی ** حق بیالود اول کارش لبی

  • (But) when at that contact they have entered upon the quest, He lays a snare before their feet every day.
  • چون بدان آسیب در جست آمدند ** پیش پاشان می‌نهد هر روز بند

  • When He has plunged him (the lover) into search for the matter (which he has at heart), after that He shuts the door, saying, “Bring the dowry.”
  • چون در افکندش بجست و جوی کار ** بعد از آن در بست که کابین بیار

  • Still they cling to that (sweet) scent (hope) and go (on their quest): at every moment they become hopeful and despairing.
  • هم بر آن بو می‌تنند و می‌روند ** هر دمی راجی و آیس می‌شوند

  • Every one (of them) hath hope of (winning) the fruit whereto a door was opened to him on a certain day; 50
  • هر کسی را هست اومید بری ** که گشادندش در آن روزی دری

  • Then it was shut (upon them) again; (but) that devotee to the door, (continuing) in the same hope, has become fire-footed.
  • باز در بستندش و آن درپرست ** بر همان اومید آتش پا شدست

  • When the youth joyously entered that orchard, verily on a sudden his foot sank in (struck upon) the (buried) treasure.
  • چون درآمد خوش در آن باغ آن جوان ** خود فرو شد پا به گنجش ناگهان

  • God had made the night-patrol the means, so that in fear of him he (the lover) should run into the orchard by night
  • مر عسس را ساخته یزدان سبب ** تا ز بیم او دود در باغ شب

  • And should see the beloved one searching with a lantern for a ring in the rivulet of the orchard.
  • بیند آن معشوقه را او با چراغ ** طالب انگشتری در جوی باغ

  • Therefore at that moment, from the delight (which he experienced), he conjoined praise of God with prayers for the night-patrol, 55
  • پس قرین می‌کرد از ذوق آن نفس ** با ثنای حق دعای آن عسس

  • Saying, “I caused loss to the night-patrol by fleeing (from him): scatter o’er him twenty times as much silver and gold.
  • که زیان کردم عسس را از گریز ** بیست چندان سیم و زر بر وی بریز

  • Set him free from policing: make him glad even as I am glad.
  • از عوانی مر ورا آزاد کن ** آنچنان که شادم او را شاد کن

  • Keep him blest in this world and in that world, deliver him from policing and currishness—
  • سعد دارش این جهان و آن جهان ** از عوانی و سگی‌اش وا رهان

  • Though it is the nature of that policeman, O God, that he always desires the people to be afflicted.”
  • گرچه خوی آن عوان هست ای خدا ** که هماره خلق را خواهد بلا

  • If news come that the king has imposed a fine upon the Moslems, he (the policeman) waxes big and exultant; 60
  • گر خبر آید که شه جرمی نهاد ** بر مسلمانان شود او زفت و شاد

  • And if news come that the king has shown mercy and has generously taken off that (penalty) from the Moslems,
  • ور خبر آید که شه رحمت نمود ** از مسلمانان فکند آن را به جود

  • A mournfulness falls upon his soul thereat: the policeman hath a hundred such depravities.
  • ماتمی در جان او افتد از آن ** صد چنین ادبارها دارد عوان

  • He (the lover) was bringing the policeman into the prayer (of benediction), because such solace had come to him from the policeman.
  • او عوان را در دعا در می‌کشید ** کز عوان او را چنان راحت رسید

  • He (the policeman) was poison to all (others), but to him (he was) the antidote: the policeman was the means of uniting that longing lover (with the object of his desire).
  • بر همه زهر و برو تریاق بود ** آن عوان پیوند آن مشتاق بود

  • Hence there is no absolute evil in the world: evil is relative. Know this (truth) also. 65
  • پس بد مطلق نباشد در جهان ** بد به نسبت باشد این را هم بدان

  • In (the realm of) Time there is no poison or sugar that is not a foot (support) to one and a fetter (injury) to another—
  • در زمانه هیچ زهر و قند نیست ** که یکی را پا دگر را بند نیست