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6
1113-1137

  • (He was) not a backslider like you, for at every moment you are farther back: you are moving away from the state of the (precious) pearl towards the state of the (worthless) stone.
  • نه چو تو پس‌رو که هر دم پس‌تری  ** سوی سنگی می‌روی از گوهری 

  • ’Tis like the case of the guest who came to a certain Khwája: the Khwája inquired concerning his days and years.
  • آن‌چنان کان خواجه را مهمان رسید  ** خواجه از ایام و سالش بر رسید 

  • He asked, “How many years hast thou lived, my lad? Say (it) out and don't hide (it) away but count up (correctly).” 1115
  • گفت عمرت چند سالست ای پسر  ** بازگو و در مدزد و بر شمر 

  • He replied, “Eighteen, seventeen, or sixteen, or fifteen, O adoptive brother.”
  • گفت هجده هفده یا خود شانزده  ** یا که پانزده ای برادرخوانده 

  • “(Go) backward, backward,” said he, “O giddy-headed one”; “keep going back usque ad cunnum matris tuae!” [“(Go) backward, backward,” said he, “O giddy-headed one”; “keep going back until (you return to) your mother’s vagina!”]
  • گفت واپس واپس ای خیره سرت  ** باز می‌رو تا بکس مادرت 

  • Story in exposition of the same topic.
  • حکایت در تقریر همین سخن 

  • A certain man begged an Amír to give him a horse: he said, “Go and take that grey horse.”
  • آن یکی اسپی طلب کرد از امیر  ** گفت رو آن اسپ اشهب را بگیر 

  • He replied, “I don't want that one.” “Why not?” he asked. “It goes backward and is very restive,” said he;
  • گفت آن را من نخواهم گفت چون  ** گفت او واپس‌روست و بس حرون 

  • “It goes back, back very hard in the direction of its rump.” He replied, “Turn its tail towards home!” 1120
  • سخت پس پس می‌رود او سوی بن  ** گفت دمش را به سوی خانه کن 

  • The tail of this beast you are riding, (namely), your carnal soul, is lust; hence that self-worshipper goes back, back.
  • دم این استور نفست شهوتست  ** زین سبب پس پس رود آن خودپرست 

  • O changer, make its (carnal) lust, which is the tail, to be entirely lust for the world hereafter.
  • شهوت او را که دم آمد ز بن  ** ای مبدل شهوت عقبیش کن 

  • When you bind its lust (and debar it) from the loaf, that lust puts forth its head from (is transformed into) noble reason.
  • چون ببندی شهوتش را از رغیف  ** سر کند آن شهوت از عقل شریف 

  • As, when you lop off a (superfluous) branch from a tree, vigour is imparted to the well-conditioned branches.
  • هم‌چو شاخی که ببری از درخت  ** سر کند قوت ز شاخ نیک‌بخت 

  • When you have turned its (the carnal steed's) tail in that direction, if it goes backward, it goes to the place of shelter. 1125
  • چونک کردی دم او را آن طرف  ** گر رود پس پس رود تا مکتنف 

  • How excellent are the docile horses which go forward, not backward, and are not given over to restiveness,
  • حبذا اسپان رام پیش‌رو  ** نه سپس‌رو نه حرونی را گرو 

  • Going hot-foot, like the body of Moses the Kalím, to which (the distance) to the two seas (was) as the breadth of a blanket!
  • گرم‌رو چون جسم موسی کلیم  ** تا به بحرینش چو پهنای گلیم 

  • Seven hundred years is the duration of the journey on which he set out in the path of Love, (the journey that lasted) for an age.
  • هست هفصدساله راه آن حقب  ** که بکرد او عزم در سیران حب 

  • Since the aspiration (that carried him) on his journey in the body is (as immense as) this, his journey in the spirit must be (even) unto the highestParadise.
  • همت سیر تنش چون این بود  ** سیر جانش تا به علیین بود 

  • The kingly cavaliers sped forward in advance (of all); the boobies unloaded (their beasts of burden) in the stable-yard. 1130
  • شهسواران در سباقت تاختند  ** خربطان در پایگه انداختند 

  • Parable.
  • مثل 

  • ’Tis like (the tale of) the caravaneers (who) arrived and entered a village and found a certain door open.
  • آن‌چنان که کاروانی می‌رسید  ** در دهی آمد دری را باز دید 

  • One (of them) said, “During this spell of cold weather let us unload (alight) here for a few days.”
  • آن یکی گفت اندرین برد العجوز  ** تا بیندازیم اینجا چند روز 

  • A voice cried, “Nay, unload outside, and then come indoors!”
  • بانگ آمد نه بینداز از برون  ** وانگهانی اندر آ تو اندرون 

  • Drop outside everything that ought to be dropped: do not come in with it, for this assembly-place is of high dignity.”
  • هم برون افکن هر آنچ افکندنیست  ** در میا با آن کای ن مجلس سنیست 

  • Hilál was a spiritual adept and a man of illumined soul, (though he was) the groom and slave of a Moslem Amír. 1135
  • بد هلال استاددل جان‌روشنی  ** سایس و بنده‌ی امیری مومنی 

  • The youth served as a groom in the stable, but (he was really) a king of kings and a slave (only) in name.
  • سایسی کردی در آخر آن غلام  ** لیک سلطان سلاطین بنده نام 

  • The Amír was ignorant of his slave's (real) condition, for he had no discernment but of the sort possessed by Iblís.
  • آن امیر از حال بنده بی‌خبر  ** که نبودش جز بلیسانه نظر