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5
3973-3997

  • It shoots up from her mouth and lips in order that she may bring to light her hidden mind and way.
  • بر دمد آن از دهان و از لبش  ** تا پدید آید ضمیر و مذهبش 

  • The secret of the root of every tree and its nutriment—the whole of that is plainly shown forth on its (leafy) top.
  • سر بیخ هر درختی و خورش  ** جملگی پیدا شود آن بر سرش 

  • Every sorrow whereby thou art (made) sore in heart is the headache arising from the wine that thou hast drunk; 3975
  • هر غمی کز وی تو دل آزرده‌ای  ** از خمار می بود کان خورده‌ای 

  • But how shouldst thou know from which wine that headache has arisen (and become) manifest?
  • لیک کی دانی که آن رنج خمار  ** از کدامین می بر آمد آشکار 

  • This crop-sickness (headache) is the blossom of that seed (only) he that is sagacious and wise will recognise it.
  • این خمار اشکوفه‌ی آن دانه است  ** آن شناسد کاگه و فرزانه است 

  • The bough and its blossom do not resemble the seed: how should semen resemble the body of man?
  • شاخ و اشکوفه نماند دانه را  ** نطفه کی ماند تن مردانه را 

  • The matter (of which anything is composed) does not resemble the product: when did the seed (ever) resemble the tree (that sprang from it)?
  • نیست مانندا هیولا با اثر  ** دانه کی ماننده آمد با شجر 

  • Semen is (the product) of bread, (but) how should it be like bread? Man is (the product) of semen, (but) how should he be like it? 3980
  • نطفه از نانست کی باشد چو نان  ** مردم از نطفه‌ست کی باشد چنان 

  • The Jinní is (created) from fire, (but) how should he resemble fire? The cloud is (produced) from vapour, but it is not like vapour.
  • جنی از نارست کی ماند به نار  ** از بخارست ابر و نبود چون بخار 

  • Jesus was produced from the breath of Gabriel, (but) when was he (ever) like him in form or comparable (to him in that respect)?
  • از دم جبریل عیسی شد پدید  ** کی به صورت هم‌چو او بد یا ندید 

  • Adam is (made) of earth, (but) how should he resemble earth? No grape resembles the vine.
  • آدم از خاکست کی ماند به خاک  ** هیچ انگوری نمی‌ماند به تاک 

  • How should robbery look like the foot of the gallows? How should piety be like the everlasting abode (Paradise)?
  • کی بود دزدی به شکل پای‌دار  ** کی بود طاعت چو خلد پایدار 

  • No origin resembles its product; therefore thou canst not know the origin of (thy) pain and headache. 3985
  • هیچ اصلی نیست مانند اثر  ** پس ندانی اصل رنج و درد سر 

  • But this punishment is not without an origin: how should God inflict pain without any sin (having been committed)?
  • لیک بی‌اصلی نباشدت این جزا  ** بی‌گناهی کی برنجاند خدا 

  • That which is the origin and bringer-on of that (painful) thing—if it (the painful thing) does not resemble it, still it is (produced) from it.
  • آنچ اصلست و کشنده‌ی آن شی است  ** گر نمی‌ماند بوی هم از وی است 

  • Know, then, that thy pain is the result of some lapse (and that) this woe with which thou art stricken arises from some lust.
  • پس بدان رنجت نتیجه‌ی زلتیست  ** آفت این ضربتت از شهوتیست 

  • If thou canst not discern that sin by means of consideration, at once make humble entreaty and seek pardon (from God).
  • گر ندانی آن گنه را ز اعتبار  ** زود زاری کن طلب کن اغتفار 

  • Prostrate thyself a hundred times and keep saying, “O God, this pain is nothing but my due and desert. 3990
  • سجده کن صد بار می‌گوی ای خدا  ** نیست این غم غیر درخورد و سزا 

  • O Thou who art transcendent in holiness and free from (all) injustice and oppression, how shouldst Thou inflict grief and pain upon the soul when it has not sinned?
  • ای تو سبحان پاک از ظلم و ستم  ** کی دهی بی‌جرم جان را درد و غم 

  • I do not know my sin definitely, but (I know that) there must be a sin (to account) for the anguish.
  • من معین می‌ندانم جرم را  ** لیک هم جرمی بباید گرم را 

  • Since Thou hast concealed the cause from my consideration, do Thou always keep my sin concealed (from others);
  • چون بپوشیدی سبب را ز اعتبار  ** دایما آن جرم را پوشیده دار 

  • For it would be retribution to disclose my sin, so that my thievery (rascality) should be made manifest by punishment.”
  • که جزا اظهار جرم من بود  ** کز سیاست دزدیم ظاهر شود 

  • How the monarch, on being acquainted with that act of treachery, resolved to conceal and pardon it and give her (the slave-girl) to him (the captain), and recognised that the tribulation was a punishment inflicted on him and was (the result of) his attempt (to obtain the slave-girl) and the wrong which he had done to the lord of Mawsil; for “and whoso doeth evil, it is against himself” and “lo, thy Lord is on the watch”; and how he feared that, if he should avenge himself, the vengeance would recoil on his own head, as this injustice and greed (of his) had (already) recoiled upon him.
  • عزم کردن شاه چون واقف شد بر آن خیانت کی بپوشاند و عفو کند و او را به او دهد و دانست کی آن فتنه جزای او بود و قصد او بود و ظلم او بر صاحب موصل کی و من اساء فعلیها و ان ربک لبالمرصاد و ترسیدن کی اگر انتقام کشد آن انتقام هم بر سر او آید چنانک این ظلم و طمع بر سرش آمد 

  • The monarch came to himself. He asked pardon (of God) and confessed his sin and lapse and persistence (in wrong-doing). 3995
  • شاه با خود آمد استغفار کرد  ** یاد جرم و زلت و اصرار کرد 

  • He said to himself, “The retribution for what I did to certain persons has reached (overtaken) my soul.
  • گفت با خود آنچ کردم با کسان  ** شد جزای آن به جان من رسان 

  • From (pride of) power I made an attempt on the concubine of another: that (injustice) recoiled upon me and I fell into the pit (which I had dug).
  • قصد جفت دیگران کردم ز جاه  ** بر من آمد آن و افتادم به چاه