English    Türkçe    فارسی   

6
3826-3850

  • Still he (the Sadr) recognised him and did not give him any alms: on account of the disappointment a (feeling of) burning grief came into his heart.
  • هم شناسیدش ندادش صدقه‌ای  ** در دلش آمد ز حرمان حرقه‌ای 

  • He went early in the morning to a purveyor of grave-clothes, saying, “Wrap me in a felt (shroud) and lay me out on the road.
  • رفت او پیش کفن‌خواهی پگاه  ** که بپیچم در نمد نه پیش راه 

  • Do not open thy lips at all, (but) sit down and look on till the Sadr-i Jahán passes here.
  • هیچ مگشا لب نشین و می‌نگر  ** تا کند صدر جهان اینجا گذر 

  • Maybe he will see (me) and suppose that I am dead and drop some money to cover the cost of the shroud.
  • بوک بیند مرده پندار به ظن  ** زر در اندازد پی وجه کفن 

  • I will pay thee half of whatever he may give.” The poor man, desiring the (expected) present, did just as he was told. 3830
  • هر چه بدهد نیم آن بدهم به تو  ** هم‌چنان کرد آن فقیر صله‌جو 

  • He wrapped him in the felt and laid him out on the road. The Sadr-i Jahán happened to pass that way
  • در نمد پیچید و بر راهش نهاد  ** معبر صدر جهان آنجا فتاد 

  • And dropped some gold on the felt (shroud). He (the jurist) put forth his hand in his haste (and fear)
  • زر در اندازید بر روی نمد  ** دست بیرون کرد از تعجیل خود 

  • Lest the purveyor of the grave-clothes should seize the gift of money and lest that perfidious rascal should hide it from him.
  • تا نگیرد آن کفن‌خواه آن صله  ** تا نهان نکند ازو آن ده‌دله 

  • The dead man raised his hand from beneath the felt (shroud), and, following his hand, his head (too) came forth from below.
  • مرده از زیر نمد بر کرد دست  ** سر برون آمد پی دستش ز پست 

  • He said to the Sadr-i Jahán, “(See) how I have received (it), O thou who didst shut the doors of generosity against me!” 3835
  • گفت با صدر جهان چون بستدم  ** ای ببسته بر من ابواب کرم 

  • He (the Sadr) replied, “(Yes), but until you died, O obstinate man, you got no bounty from me.”
  • گفت لیکن تا نمردی ای عنود  ** از جناب من نبردی هیچ جود 

  • The mystery of “Die before death” is this, that the prizes come after dying (and not before).
  • سر موتوا قبل موت این بود  ** کز پس مردن غنیمت‌ها رسد 

  • Except dying, no other skill avails with God, O artful schemer.
  • غیر مردن هیچ فرهنگی دگر  ** در نگیرد با خدای ای حیله‌گر 

  • One (Divine) favour is better than a hundred kinds of (personal) effort: (such) exertion is in danger from a hundred kinds of mischief.
  • یک عنایت به ز صد گون اجتهاد  ** جهد را خوفست از صد گون فساد 

  • And the (Divine) favour depends on dying: the trustworthy (authorities) have put this way (doctrine) to the test. 3840
  • وآن عنایت هست موقوف ممات  ** تجربه کردند این ره را ثقات 

  • Nay, not even his (the mystic's) death is (possible) without the (Divine) favour: hark, hark, do not tarry anywhere without the (Divine) favour!
  • بلک مرگش بی‌عنایت نیز نیست  ** بی‌عنایت هان و هان جایی مه‌ایست 

  • That (favour) is (like) an emerald, and this (carnal self) is (like) an old viper: without the emerald how should the viper be made blind?
  • آن زمرد باشد این افعی پیر  ** بی زمرد کی شود افعی ضریر 

  • Story of two brothers, one of whom had a few hairs on his chin while the other was a beardless boy. They went to sleep in a house for celibates. One night, as it happened, the boy lateribus congestis nates obtexit. Denique paedicator adrepsit, lateres ab ejus tergo callide et molliter summovit. [One night, as it happened, the boy piled bricks on his buttocks (as protection). At length, a crawler (sodomizer) crept (near) and craftily and softly took off the bricks from behind him.] The boy awoke and began to quarrel, saying, “Where are these bricks? Where have you taken them to? Why did you take them?” He replied, “Why did you put these bricks there?” etc.
  • حکایت آن دو برادر یکی کوسه و یکی امرد در عزب خانه‌ای خفتند شبی اتفاقا امرد خشت‌ها بر مقعد خود انبار کرد عاقبت دباب دب آورد و آن خشت‌ها را به حیله و نرمی از پس او برداشت کودک بیدار شد به جنگ کی این خشت‌ها کو کجا بردی و چرا بردی او گفت تو این خشت‌ها را چرا نهادی الی آخره 

  • A beardless boy and a youth with a few hairs on his chin came to a festive gathering, for there was an assembly-place in the town.
  • امردی و کوسه‌ای در انجمن  ** آمدند و مجمعی بد در وطن 

  • The select party remained busy (enjoying themselves) till the day was gone and a third of the night had passed.
  • مشتغل ماندند قوم منتجب  ** روز رفت و شد زمانه ثلث شب 

  • The two (brothers) did not leave that house for celibates: they lay down to sleep there for fear of (meeting) the night-patrol. 3845
  • زان عزب‌خانه نرفتند آن دو کس  ** هم بخفتند آن سو از بیم عسس 

  • The youth had four hairs on his chin, but his face was like the full-moon (in beauty).
  • کوسه را بد بر زنخدان چار مو  ** لیک هم‌چون ماه بدرش بود رو 

  • The beardless boy was ugly in appearance: post culum tamen viginti lateres posuit. [The beardless boy was ugly in appearance: yet he placed twenty bricks behind (his) buttocks.]
  • کودک امرد به صورت بود زشت  ** هم نهاد اندر پس کون بیست خشت 

  • Paedicator quidam noctu in frequentia hominum adrepsit: lateres amovit vir libidinosus. [A pederast crept through a crowd (of sleepers) at night; the lustful man moved the bricks.]
  • لوطیی دب برد شب در انبهی  ** خشتها را نقل کرد آن مشتهی 

  • Cum manum ei injiceret exsiluit puer: “eho,” inquit, “tu quis homo es, O canis cultor?” [When his hand touched him, he jumped up from his place: “hey,” he asked, “who are you, O worshipper of dogs?”]
  • دست چون بر وی زد او از جا بجست  ** گفت هی تو کیستی ای سگ‌پرست 

  • Respondit: “Cur hos triginta lateres congessisti?” “Tu,” inquit, “cur triginta lateris sustulisti? [He replied, “Why did you heap up these thirty bricks?” “Why,” he asked, “did you take off the thirty bricks?] 3850
  • گفت این سی خشت چون انباشتی  ** گفت تو سی خشت چون بر داشتی