They utter shrieks mingled with cries of woe and grief: the whole plain and desert is filled (with their cries).
نعرههاشان میرود در ویل و وشت ** پر همیگردد همه صحرا و دشت
A stranger, (who was) a poet, arrived from the road on the Day of ‘Áshúrá and heard that lamentation.
یک غریبی شاعری از راه رسید ** روز عاشورا و آن افغان شنید
He left the city and resolved (to go) in that direction: he set out to investigate (the cause of) those shrill cries.
شهر را بگذاشت و آن سوی رای کرد ** قصد جست و جوی آن هیهای کرد
He went along, asking many questions in his search—“What is this sorrow? Whose death has occasioned this mourning?
پرس پرسان میشد اندر افتقاد ** چیست این غم بر که این ماتم فتاد
It must be a great personage who has died: such a concourse is no small affair.785
این رئیس زفت باشد که بمرد ** این چنین مجمع نباشد کار خرد
Inform me of his name and titles, for I am a stranger and ye belong to the town.
نام او و القاب او شرحم دهید ** که غریبم من شما اهل دهید
What is his name and profession and character? (Tell me) in order that I may compose an elegy on his gracious qualities.
چیست نام و پیشه و اوصاف او ** تا بگویم مرثیه ز الطاف او
I will make an elegy—for I am a poet—that I may carry away from here some provision and morsels of food.”
مرثیه سازم که مرد شاعرم ** تا ازینجا برگ و لالنگی برم
“Eh,” said one (of them), “are you mad? You are not a Shí‘ite, you are an enemy of the (Holy) Family.
آن یکی گفتش که هی دیوانهای ** تو نهای شیعه عدو خانهای
Don't you know that the Day of ‘Áshúrá is (a day of) mourning for a single soul that is more excellent than a (whole) generation?790
روز عاشوار نمیدانی که هست ** ماتم جانی که از قرنی بهست
How should this anguish (tragedy) be lightly esteemed by the true believer? Love for the ear-ring is in proportion to love for the ear.
پیش مومن کی بود این غصه خوار ** قدر عشق گوش عشق گوشوار
In the true believer's view the mourning for that pure spirit is more celebrated than a hundred Floods of Noah.”
پیش مومن ماتم آن پاکروح ** شهرهتر باشد ز صد طوفان نوح
The poet's subtle discourse in criticism of the Shí‘ites of Aleppo.
نکته گفتن آن شاعر جهت طعن شیعه حلب
“Yes,” said he; “but where (in relation to our time) is the epoch of Yazíd? When did this grievous tragedy occur? How late has (the news of) it arrived here!
گفت آری لیک کو دور یزید ** کی بدست این غم چه دیر اینجا رسید
The eyes of the blind have seen that loss, the ears of the deaf have heard that story.
چشم کوران آن خسارت را بدید ** گوش کران آن حکایت را شنید
Have ye been asleep till now, that (only) now ye have rent your garments in mourning?795
خفته بودستید تا اکنون شما ** که کنون جامه دریدیت از عزا
Then, O sleepers, mourn for yourselves, for this heavy slumber is an evil death.
پس عزا بر خود کنید ای خفتگان ** زانک بد مرگیست این خواب گران
A royal spirit escaped from a prison: why should we rend our garments and how should we gnaw our hands?
روح سلطانی ز زندانی بجست ** جامه چه درانیم و چون خاییم دست
Since they were monarchs of the (true) religion, ’twas the hour of joy (for them) when they broke their bonds.
چونک ایشان خسرو دین بودهاند ** وقت شادی شد چو بشکستند بند
They sped towards the pavilion of empire, they cast off their fetters and chains.
سوی شادروان دولت تاختند ** کنده و زنجیر را انداختند
’Tis the day of (their) kingship and pride and sovereignty, if thou hast (even) an atom of knowledge of them.800
روز ملکست و گش و شاهنشهی ** گر تو یک ذره ازیشان آگهی
And if thou hast not (this) knowledge, go, weep for thyself, for thou art disbelieving in the removal (from this world to the next) and in the assembly at the Last Judgement.
ور نهای آگه برو بر خود گری ** زانک در انکار نقل و حشری
Mourn for thy corrupt heart and religion, for it (thy heart) sees naught but this old earth.
بر دل و دین خرابت نوحه کن ** که نمیبیند جز این خاک کهن
Or if it is seeing (the spiritual world), why is it not brave and supporting (others) and self-sacrificing and fully contented?
ور همیبیند چرا نبود دلیر ** پشتدار و جانسپار و چشمسیر
In thy countenance where is the happiness (which is the effect) of the wine of (true) religion? If thou hast beheld the Ocean (of Bounty), where is the bounteous hand?
در رخت کو از می دین فرخی ** گر بدیدی بحر کو کف سخی
He that has beheld the River does not grudge water (to the thirsty), especially he that has beheld that Sea and (those) Clouds.”805
آنک جو دید آب را نکند دریغ ** خاصه آن کو دید آن دریا و میغ
Comparison of the covetous man, who does not see the all-providingness of God and the (infinite) stores of His mercy, to an ant struggling with a single grain of wheat on a great threshing-floor and showing violent agitation and trembling and dragging it hurriedly along, unconscious of the amplitude of the threshing-floor.
تمثیل مرد حریص نابیننده رزاقی حق را و خزاین و رحمت او را به موری کی در خرمنگاه بزرگ با دانهی گندم میکوشد و میجوشد و میلرزد و به تعجیل میکشد و سعت آن خرمن را نمیبیند