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5
3332-3356

  • At once Júhí said (to the woman beside him), “O soror, inspice piline in pube mea hujusmodi facti sint. [At once Júhí said (to the woman beside him), “O sister, find out (if) my pubic hair has become (a length) such as this.]
  • گفت جوحی زود ای خوهر ببین  ** عانه‌ی من گشته باشد این چنین 

  • Deo ut placeas, manum affer, (tenta) num illi usque ad modum noxae pervenerint.” [In order to satisfy (the requirement of) God, bring forth (your) hand (to determine) whether it has reached to the disliked amount.”]
  • بهر خشنودی حق پیش آر دست  ** که آن به مقدار کراهت آمدست 

  • Mulier manum in bracas viri demisit: penis ejus impegit manum mulieris. [The woman put (her) hand into the man’s trousers: his penis contacted the woman’s hand.]
  • دست زن در کرد در شلوار مرد  ** کیر او بر دست زن آسیب کرد 

  • Thereupon the woman gave a loud scream: the preacher said, “My discourse has smitten her heart.” 3335
  • نعره‌ای زد سخت اندر حال زن  ** گفت واعظ بر دلش زد گفت من 

  • He (Júhí) answered, “Minime: cor ejus non percussit, manum percussit. O si cor percussisset, vir sapientissime!” [He (Júhí) answered, “No, it did not smite (her) heart; it smote (her) hand. Oh, (what) if it had smitten (her) heart, O very wise (man)!”]
  • گفت نه بر دل نزد بر دست زد  ** وای اگر بر دل زدی ای پر خرد 

  • (When) it (Divine Love) struck a little upon the hearts of the magicians (of Pharaoh), staff and hand became one to them.
  • بر دل آن ساحران زد اندکی  ** شد عصا و دست ایشان را یکی 

  • O king, if you take away the staff from an old man, he will be more grieved than that party (the magicians) were (grieved) by (the amputation of) their hands and feet.
  • گر عصا بستانی از پیری شها  ** بیش رنجد که آن گروه از دست و پا 

  • The cry, “No harm,” reached Heaven: (they said to Pharaoh), “Hark, cut (them) off, for our souls are delivered from the agony.
  • نعره‌ی لاضیر بر گردون رسید  ** هین ببر که جان ز جان کندن رهید 

  • We have come to know (that) we are not this body: beyond the body we are living through God.” 3340
  • ما بدانستیم ما این تن نه‌ایم  ** از ورای تن به یزدان می‌زییم 

  • Oh, blest is he that has recognised his (real) essence and built (for himself) a palace in everlasting security.
  • ای خنک آن را که ذات خود شناخت  ** اندر امن سرمدی قصری بساخت 

  • A child weeps for walnuts and raisins; those are very trifling things in the view of a reasonable man.
  • کودکی گرید پی جوز و مویز  ** پیش عاقل باشد آن بس سهل چیز 

  • (So) in the spirit's view the body is (like) walnuts and raisins, (but) how should (one who is) a child (in spiritual matters) attain to the knowledge possessed by (spiritual) men?
  • پیش دل جوز و مویز آمد جسد  ** طفل کی در دانش مردان رسد 

  • Whoever is veiled (from God) is really a child: the man is he who is beyond (all) uncertainty.
  • هر که محجوبست او خود کودکست  ** مرد آن باشد که بیرون از شکست 

  • Siquis barba et testiculis vir esset, every he-goat has a beard and plenty of hair.” [If someone were (defined as) a man by a beard and testicles, every he-goat has a beard and plenty of hair.”] 3345
  • گر بریش و خایه مردستی کسی  ** هر بزی را ریش و مو باشد بسی 

  • That goat is a bad leader: he is taking his followers quickly along to the butcher.
  • پیشوای بد بود آن بز شتاب  ** می‌برد اصحاب را پیش قصاب 

  • He has combed his beard, saying, “I am the foremost.” (Yes); thou art the foremost, but in the direction of death and anguish.
  • ریش شانه کرده که من سابقم  ** سابقی لیکن به سوی مرگ و غم 

  • Hark, adopt (as thy vocation) travelling (on the Way of righteousness) and abandon thy beard: abandon this egoism and troubled thought,
  • هین روش بگزین و ترک ریش کن  ** ترک این ما و من و تشویش کن 

  • That thou mayst become like the scent of the rose to (God's) lovers (and mayst be) their leader and guide to the Rose-garden.
  • تا شوی چون بوی گل با عاشقان  ** پیشوا و رهنمای گلستان 

  • Who (what) is the scent of the rose? The breath (voice) of reason and intelligence (which is) a sweet guide on the way to the Kingdom Everlasting. 3350
  • کیست بوی گل دم عقل و خرد  ** خوش قلاووز ره ملک ابد 

  • How the King (Mahmúd) once more commanded Ayáz, saying, "Give a clear explanation concerning thy rustic shoon and sheepskin jacket in order that thy fellow-servants may be admonished by that indication, for (the Prophet has said), ‘Religion consists in (giving) sincere counsel.’"
  • فرمودن شاه به ایاز بار دگر کی شرح چارق و پوستین آشکارا بگو تا خواجه تاشانت از آن اشارت پند گیرد کی الدین النصیحة و موعظه یابند 

  • “O Ayáz, declare the mystery of the rustic shoon and why in the presence of the shoon thou showest all this humility,
  • سر چارق را بیان کن ای ایاز  ** پیش چارق چیستت چندین نیاز 

  • So that thy (fellow-servants) Sunqur and Bakyáruq may hear the inmost secret of thy sheepskin jacket and rustic shoon.
  • تا بنوشد سنقر و بک یا رقت  ** سر سر پوستین و چارقت 

  • O Ayáz, slavery hath gained lustre from thee: thy lustre hath sped from lowliness towards heaven.
  • ای ایاز از تو غلامی نور یافت  ** نورت از پستی سوی گردون شتافت 

  • Servitude has become an object of regret to the free, since thou hast given life (and splendour) to servitude.
  • حسرت آزادگان شد بندگی  ** بندگی را چون تو دادی زندگی 

  • The true believer is he by whose true belief amidst the ebb and flow (of fortune) the infidel is made regretful.” 3355
  • مؤمن آن باشد که اندر جزر و مد  ** کافر از ایمان او حسرت خورد 

  • Story of the infidel whom, in the time of Abá Yazíd (Báyazíd), they invited to become a Moslem; and how he answered them.
  • حکایت کافری کی گفتندش در عهد ابا یزید کی مسلمان شو و جواب گفتن او ایشان را 

  • There was a certain infidel in the time of Báyazíd: a blessed Moslem said to him,
  • بود گبری در زمان بایزید  ** گفت او را یک مسلمان سعید