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6
4870-4894

  • He was slain, and the King wept in mourning for him, (for) he (the King) is all: he is both the slayer and the next of kin; 4870
  • کشته شد در نوحه‌ی او می‌گریست  ** اوست جمله هم کشنده و هم ولیست 

  • For if he be not both, then he is not all; (but) he is both the slayer of people and a mourner (for them).
  • ور نباشد هر دو او پس کل نیست  ** هم کشنده‌ی خلق و هم ماتم‌کنیست 

  • (Meanwhile) the pale-cheeked martyr was thanking (God) that it (the arrow) had smitten his body and had not smitten that which is real.
  • شکر می‌کرد آن شهید زردخد  ** کان بزد بر جسم و بر معنی نزد 

  • The visible body is doomed to go at last, (but) that which is real (the pure spirit) shall live rejoicing for ever.
  • جسم ظاهر عاقبت خود رفتنیست  ** تا ابد معنی بخواهد شاد زیست 

  • If that punishment was inflicted, yet it fell only on the skin: the lover went unscathed to the Beloved.
  • آن عتاب ار رفت هم بر پوست رفت  ** دوست بی‌آزار سوی دوست رفت 

  • Although he laid hold of the Emperor's saddle-strap, (yet) in the end he was (only) admitted (to union with his Beloved) by the eye whose glances kill. 4875
  • گرچه او فتراک شاهنشه گرفت  ** آخر از عین الکمال او ره گرفت 

  • And the third (brother) was the laziest of the three: he won (the prize) completely—the form (appearance) as well as the reality.
  • و آن سوم کاهل‌ترین هر سه بود  ** صورت و معنی به کلی او ربود 

  • The injunctions given by a certain person that after he died his property should be inherited by whichever of his three sons was the laziest.
  • وصیت کردن آن شخص کی بعد از من او برد مال مرا از سه فرزند من کی کاهل‌ترست 

  • Long ago a certain person, in giving injunctions on his death-bed, had spoken (as follows)—
  • آن یکی شخص به وقت مرگ خویش  ** گفت بود اندر وصیت پیش‌پیش 

  • (For) he had three sons like three moving cypresses: to them he had devoted his (vital) soul and his (rational) spirit.
  • سه پسر بودش چو سه سرو روان  ** وقف ایشان کرده او جان و روان 

  • He said, “Whichever of these three is the laziest, let him take all the goods and gold in my possession.”
  • گفت هرچه در کفم کاله و زرست  ** او برد زین هر سه کو کاهل‌ترست 

  • He told the cadi and enjoined him strictly: after that, he drained the wine-cup of death. 4880
  • گفت با قاضی و پس اندرز کرد  ** بعد از آن جام شراب مرگ خورد 

  • The sons said to the cadi, “O noble sir, we three orphans will not depart from his decision.
  • گفته فرزندان به قاضی کای کریم  ** نگذریم از حکم او ما سه یتیم 

  • We accept and obey: (the right of) control belongs to him: what he has commanded must be executed by us. // We are like Ishmael: we will not recoil from our Abraham though he is offering us in sacrifice."
  • سمع و طاعه میکنیم او راست دست ** آنچه او فرمود بر ما نافذست // ما چو اسماعیل ز ابراهیم خود ** سر نپیچیم ارچه قربان میکند

  • The cadi said, “Let each one (of you), using his intelligence, give some account of his laziness,
  • گفت قاضی هر یکی با عاقلیش  ** تا بگوید قصه‌ای از کاهلیش 

  • That I may perceive the laziness of each and know beyond any doubt (how stands) the case of every one (of you).” 4885
  • تا ببینم کاهلی هر یکی  ** تا بدانم حال هر یک بی‌شکی 

  • The gnostics are the laziest folk in the two worlds, because they get their harvest without ploughing.
  • عارفان از دو جهان کاهل‌ترند  ** زانک بی شد یار خرمن می‌برند 

  • They have made laziness their prop (and rely upon it) since God is working for them.
  • کاهلی را کرده‌اند ایشان سند  ** کار ایشان را چو یزدان می‌کند 

  • The vulgar do not see God's working and (therefore) never rest from toil at morn or eve.
  • کار یزدان را نمی‌بینند عام  ** می‌نیاسایند از کد صبح و شام 

  • “Come,” (said the cadi), “define (your) laziness, so that from the disclosure of the secret I may learn its (essential) definition (and nature).”
  • هین ز حد کاهلی گویید باز  ** تا بدانم حد آن از کشف راز 

  • ’Tis unquestionable that every tongue is a curtain over the heart: when the curtain is moved, the mysteries (hidden behind it) reach us. 4890
  • بی‌گمان که هر زبان پرده‌ی دلست  ** چون بجنبد پرده سرها واصلست 

  • A little curtain like a slice of roast-meat conceals the forms of a hundred suns.
  • پرده‌ی کوچک چو یک شرحه کباب  ** می‌بپوشد صورت صد آفتاب 

  • Even if the oral explanation is false, yet the scent (the impression produced by the speaker) makes one acquainted with his veracity or falsehood.
  • گر بیان نطق کاذب نیز هست  ** لیک بوی از صدق و کذبش مخبرست 

  • The zephyr that comes from a garden is distinct from the simoom (pestilential wind) of the ash-heap.
  • آن نسیمی که بیایدت از چمن  ** هست پیدا از سموم گولخن 

  • The scents of truth and fool-catching (plausible) falsehood are apparent in the breath, like musk and garlic.
  • بوی صدق و بوی کذب گول‌گیر  ** هست پیدا در نفس چون مشک و سیر