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6
3958-3982

  • The  jurist threw himself on the nymph: his fire caught hold of her cotton.
  • آن فقیه افتاد بر آن حورزاد  ** آتش او اندر آن پنبه فتاد 

  • Anima cum anima conjuncta est, corpora mutuo amplexu implicata tanquam duae aves abscissis capitibus tremebant. [Soul was joined to soul and (their) bodies strove (in mutual embrace), trembling like two decapitated birds.]
  • جان به جان پیوست و قالب‌ها چخید  ** چون دو مرغ سربریده می‌طپید 

  • What (to them) was the wine-party or the king or Arslán (the Turkish slave)? What (to them) was modesty or religion or fear and dread of (losing) their lives? 3960
  • چه سقایه چه ملک چه ارسلان  ** چه حیا چه دین چه بیم و خوف جان 

  • Their eyes were contorted like (the letters) ‘ayn and ghayn: here neither Hasan nor Husayn is seen distinctly.
  • چشمشان افتاده اندر عین و غین  ** نه حسن پیداست این‌جا نه حسین 

  • It (the jurist's absence) became protracted, and how could he return (to the party)? The king's expectancy too passed beyond (all) bounds.
  • شد دراز و کو طریق بازگشت  ** انتظار شاه هم از حد گذشت 

  • The king came to see what had happened: he beheld there (what resembled) the commotion (on the Day) of Calamity.
  • شاه آمد تا ببیند واقعه  ** دید آن‌جا زلزله‌ی القارعه 

  • The jurist sprang up in terror and fled to the banquet-hall and hastily seized the wine-cup.
  • آن فقیه از بیم برجست و برفت  ** سوی مجلس جام را بربود تفت 

  • The king, full of fire and fury like Hell, was thirsting for the blood of the guilty pair. 3965
  • شه چون دوزخ پر شرار و پر نکال  ** تشنه‌ی خون دو جفت بدفعال 

  • When the jurist saw his enraged and wrathful countenance, which had become bitter and murderous as a cup of poison,
  • چون فقیهش دید رخ پر خشم و قهر  ** تلخ و خونی گشته هم‌چون جام زهر 

  • He shouted to his cup-bearer, “O solicitous (attendant), why do you sit (there) dumbfounded? Give (him wine) and put him in good humour!”
  • بانگ زد بر ساقیش که ای گرم‌دار  ** چه نشستی خیره ده در طبعش آر 

  • The  king laughed and said, “O sir, I am restored to my good humour: the girl is thine.
  • خنده آمد شاه را گفت ای کیا  ** آمدم با طبع آن دختر ترا 

  • I am the king: my business is (to show) justice and bounty: I drink of that which my munificence bestowed on my friend.
  • پادشاهم کار من عدلست و داد  ** زان خورم که یار را جودم بداد 

  • How should I give friend and kinsman for food and drink what I (myself) would not (eat and) drink as (gladly as) honey? 3970
  • آنچ آن را من ننوشم هم‌چو نوش  ** کی دهم در خورد یار و خویش و توش 

  • I let my pages eat and drink of that which I eat and drink at my own private table.
  • زان خورانم من غلامان را که من  ** می‌خورم بر خوان خاص خویشتن 

  • I give my slaves the same food, cooked or raw, as I eat myself.
  • زان خورانم بندگان را از طعام  ** که خورم من خود ز پخته یا ز خام 

  • When I put on a robe of silk or satin, I clothe my retainers in the same (fabric), not in coarse woollen garments.
  • من چو پوشم از خز و اطلس لباس  ** زان بپوشانم حشم را نه پلاس 

  • I feel reverence for the all-accomplished Prophet, who said, ‘Clothe them in that wherewith ye clothe yourselves.’
  • شرم دارم از نبی ذو فنون  ** البسوهم گفت مما تلبسون 

  • Mustafá (Mohammed) gave his (spiritual) sons this injunction —Feed your dependents with what ye eat (yourselves).’” 3975
  • مصطفی کرد این وصیت با بنون  ** اطعموا الاذناب مما تاکلون 

  • You have often restored others to a good disposition: you have made them ready and willing to show fortitude.
  • دیگران را بس به طبع آورده‌ای  ** در صبوری چست و راغب کرده‌ای 

  • (Now) manfully restore yourself too to (that) disposition: take the reason that meditates on fortitude as your guide.
  • هم به طبع‌آور بمردی خویش را  ** پیشوا کن عقل صبراندیش را 

  • When the guidance of fortitude becomes a wing for you, your spirit will soar to the zenith of the (Divine) Throne and Footstool.
  • چون قلاووزی صبرت پر شود  ** جان به اوج عرش و کرسی بر شود 

  • See, when fortitude became a Buráq for him, how it carried Mustafá (Mohammed) up to the top of the (celestial) spheres.
  • مصطفی بین که چو صبرش شد براق  ** بر کشانیدش به بالای طباق 

  • How, after full discussion and debate, the princes set out for the province of China towards their beloved and the object (of their desire), in order that they might be as near as possible to that object; (for) although the way to union is barred, ’tis praiseworthy to approach as near as is possible.
  • روان گشتن شاه‌زادگان بعد از تمام بحث و ماجرا به جانب ولایت چین سوی معشوق و مقصود تا به قدر امکان به مقصود نزدیک‌تر باشند اگر چه راه وصل مسدودست به قدر امکان نزدیک‌تر شدن محمودست الی آخره 

  • They said this and immediately set out: O my friend, everything that was (to be gained) was (gained) at that moment. 3980
  • این بگفتند و روان گشتند زود  ** هر چه بود ای یار من آن لحظه بود 

  • They chose fortitude (as their guide) and became true witnesses; then they set off towards the land of China.
  • صبر بگزیدند و صدیقین شدند  ** بعد از آن سوی بلاد چین شدند 

  • They left their parents and kingdom, they took the way to the hidden beloved.
  • والدین و ملک را بگذاشتند  ** راه معشوق نهان بر داشتند