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5
1973-1997

  • He has been the cock of Heaven from of old: all his crowings are (taking place) at their (proper) time.
  • او خروس آسمان بوده ز پیش  ** نعره‌های او همه در وقت خویش 

  • On the meaning of this (Tradition), “Show unto us the things as they are (in reality)”; and on the meaning of this (saying), “If the covering were lifted, my certainty would not be increased”; and on his (the poet's) verse: “When thou regardest any one with a malign eye, thou art regarding him from the hoop (narrow circle) of thy (self-)existence.” (Hemistich): “The crooked ladder casts a crooked shadow.”
  • در معنی این کی ارنا الاشیاء کما هی و معنی این کی لو کشف الغطاء ما از ددت یقینا و قوله در هر که تو از دیده‌ی بد می‌نگری از چنبره‌ی وجود خود می‌نگری پایه‌ی کژ کژ افکند سایه 

  • O cocks, learn crowing from him: he crows for God's sake, not for the sake of pence.
  • ای خروسان از وی آموزید بانگ  ** بانگ بهر حق کند نه بهر دانگ 

  • The false dawn comes and does not deceive him: the false dawn is the World with its good and evil. 1975
  • صبح کاذب آید و نفریبدش  ** صبح کاذب عالم و نیک و بدش 

  • The worldly people had defective understandings, so that they deemed it to be the true dawn.
  • اهل دنیا عقل ناقص داشتند  ** تا که صبح صادقش پنداشتند 

  • The false dawn has waylaid (many) caravans which have set out in hope of the daybreak.
  • صبح کاذب کاروانها را زدست  ** که به بوی روز بیرون آمدست 

  • May the false dawn not be the people's guide! for it gives many caravans to the wind (of destruction).
  • صبح کاذب خلق را رهبر مباد  ** کو دهد بس کاروانها را به باد 

  • O thou who hast become captive to the false dawn, do not regard the true dawn also as false.
  • ای شده تو صبح کاذب را رهین  ** صبح صادق را تو کاذب هم مبین 

  • If thou (thyself) hast no protection (art not exempt) from hypocrisy and wickedness, wherefore shouldst thou impute the same (vices) to thy brother? 1980
  • گر نداری از نفاق و بد امان  ** از چه داری بر برادر ظن همان 

  • The evil-doer is always thinking ill (of others): he reads his own book as referring to his neighbour.
  • بدگمان باشد همیشه زشت‌کار  ** نامه‌ی خود خواند اندر حق یار 

  • The wretches who have remained (sunk) in (their own) unrighteous qualities have called the prophets magicians and unrighteous;
  • آن خسان که در کژیها مانده‌اند  ** انبیا را ساحر و کژ خوانده‌اند 

  • And those base Amírs, (who were) forgers of falsehood, conceived this evil thought about the chamber of Ayáz,
  • وآن امیران خسیس قلب‌ساز  ** این گمان بردند بر حجره‌ی ایاز 

  • (Supposing) that he kept there a buried hoard and treasure. Do not look at others in the mirror of thyself!
  • کو دفینه دارد و گنج اندر آن  ** ز آینه‌ی خود منگر اندر دیگران 

  • The King, indeed, knew his innocence: (only) on their account was he making that investigation, 1985
  • شاه می‌دانست خود پاکی او  ** بهر ایشان کرد او آن جست و جو 

  • Saying, “O Amír, open the door of the chamber at midnight, when he (Ayáz) will be unaware of it,
  • کای امیر آن حجره را بگشای در  ** نیم شب که باشد او زان بی‌خبر 

  • In order that his (secret) thoughts may come to light: afterwards it rests with me to punish him.
  • تا پدید آید سگالشهای او  ** بعد از آن بر ماست مالشهای او 

  • I bestow the gold and jewels upon you: of those riches I desire naught but the information (concerning them).”
  • مر شما را دادم آن زر و گهر  ** من از آن زرها نخواهم جز خبر 

  • Thus he spoke, while his heart was throbbing on account of the incomparable Ayáz,
  • این همی‌گفت و دل او می‌طپید  ** از برای آن ایاز بی ندید 

  • (Thinking), “Is it I who am uttering this (command)? How (grieved) he will be if he hear of this injustice!” 1990
  • که منم کین بر زبانم می‌رود  ** این جفاگر بشنود او چون شود 

  • Again he says (to himself), “By the truth of his religion, (I vow) that his constancy is too great
  • باز می‌گوید به حق دین او  ** که ازین افزون بود تمکین او 

  • For him to be annoyed by my foul aspersion and heedless of my purpose and meaning.
  • کی به قذف زشت من طیره شود  ** وز غرض وز سر من غافل بود 

  • When an afflicted person has perceived the (true) interpretations (reasons) of his pain, he sees the victory: how should he be vanquished by the pain?
  • مبتلی چون دید تاویلات رنج  ** برد بیند کی شود او مات رنج 

  • The (true) interpreter (of suffering) is (like) the patient Ayáz, for he is contemplating the ocean of ends (ultimate consequences).
  • صاحب تاویل ایاز صابرست  ** کو به بحر عاقبتها ناظرست 

  • To him, as to Joseph, the interpretation of the dream of these prisoners (in the world) is evident. 1995
  • هم‌چو یوسف خواب این زندانیان  ** هست تعبیرش به پیش او عیان 

  • How should the goodly man who is aware of the meaning of the dreams of others be ignorant of (the meaning of) his own dream?
  • خواب خود را چون نداند مرد خیر  ** کو بود واقف ز سر خواب غیر 

  • If I give him a hundred stabs with my sword by way of trial, the union (concord) of that loving one (with me) will not be diminished.
  • گر زنم صد تیغ او را ز امتحان  ** کم نگردد وصلت آن مهربان