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1
1549-1598

  • Because of his generosity he said to each male slave and each handmaid, “What shall I bring (home) for you? Tell (me) quickly.”
  • هر غلام و هر کنیزک را ز جود ** گفت بهر تو چه آرم گوی زود

  • Each one asked him for some object of desire: that good man gave his promise to them all. 1550
  • هر یکی از وی مرادی خواست کرد ** جمله را وعده بداد آن نیک مرد

  • He said to the parrot, “What present would you like me to bring for you from the land of India?”
  • گفت طوطی را چه خواهی ارمغان ** کارمت از خطه‌‌ی هندوستان‌‌

  • The parrot said to him, “When thou seest the parrots there, explain my plight (and say),
  • گفتش آن طوطی که آن جا طوطیان ** چون ببینی کن ز حال من بیان‌‌

  • ‘Such and such a parrot, who is longing for you, is in my prison by the destiny of Heaven.
  • کان فلان طوطی که مشتاق شماست ** از قضای آسمان در حبس ماست‌‌

  • She salutes you and asks for justice and desires (to learn) from you the means and way of being rightly guided.
  • بر شما کرد او سلام و داد خواست ** وز شما چاره و ره ارشاد خواست‌‌

  • She says, “Is it meet that I in yearning (after you) should give up the ghost and die here in separation? 1555
  • گفت می‌‌شاید که من در اشتیاق ** جان دهم اینجا بمیرم در فراق‌‌

  • Is this right—(that) I (should be) in grievous bondage, while ye are now on green plants, now on trees?
  • این روا باشد که من در بند سخت ** گه شما بر سبزه گاهی بر درخت‌‌

  • The faith kept by friends, is it like this?—I in this prison and ye in the rose-garden.
  • این چنین باشد وفای دوستان ** من در این حبس و شما در بوستان‌‌

  • O ye noble ones, call to mind this piteous bird, (and drink in memory of me) a morning-draught amongst the meadows!
  • یاد آرید ای مهان زین مرغ زار ** یک صبوحی در میان مرغزار

  • Happy it is for a friend to be remembered by friends, in particular when that (beloved) is Laylá and this (lover) Majnún.
  • یاد یاران یار را میمون بود ** خاصه کان لیلی و این مجنون بود

  • O ye who consort with your charming and adored one, am I to be drinking cups filled with my own blood? 1560
  • ای حریفان بت موزون خود ** من قدحها می‌‌خورم پر خون خود

  • (O thou who art my beloved), quaff one cup of wine in memory of me, if thou art unwilling to do me justice,
  • یک قدح می نوش کن بر یاد من ** گر همی‌‌خواهی که بدهی داد من‌‌

  • Or (at least), when thou hast drunk, spill one draught on the earth in memory of this fallen one who sifts dust.
  • یا به یاد این فتاده‌‌ی خاک بیز ** چون که خوردی جرعه ای بر خاک ریز

  • Oh, where, I wonder, is that covenant and oath? Where are the promises of that lip like candy?
  • ای عجب آن عهد و آن سوگند کو ** وعده‌‌های آن لب چون قند کو

  • If thy having forsaken thy slave is because of (his) ill service (to thee)—when thou doest ill to the ill-doer, then what is the difference (between master and slave)?
  • گر فراق بنده  از بد بندهگی است ** چون تو با بدبندگی پس فرق چیس

  • Oh, the ill thou doest in wrath and quarrel is more delightful than music and the sound of the harp. 1565
  • ای بدی که تو کنی در خشم و جنگ ** با طرب تر از سماع و بانگ چنگ‌‌

  • Oh, thy cruelty is better than felicity, and thy vengeance dearer than life.
  • ای جفای تو ز دولت خوبتر ** و انتقام تو ز جان محبوبتر

  • This is thy fire: how (what) must be thy light! This is (thy) mourning, so how (what) indeed must be thy festival!
  • نار تو این است نورت چون بود ** ماتم این تا خود که سورت چون بود

  • In respect of the sweetnesses which thy cruelty hath, and in respect of thy beauty, no one gets to the bottom of thee.
  • از حلاوتها که دارد جور تو ** وز لطافت کس نیابد غور تو

  • I complain, and (yet) I fear lest he believe me and from kindness make that cruelty less.
  • نالم و ترسم که او باور کند ** وز کرم آن جور را کمتر کند

  • I am exceedingly enamoured of his violence and his gentleness: ’tis marvelous (that) I (am) in love with both these contraries. 1570
  • عاشقم بر قهر و بر لطفش به جد ** بو العجب من عاشق این هر دو ضد

  • By God, if (I escape) from this thorn (of sorrow) and enter the garden (of joy), because of this I shall begin to moan like the nightingale.
  • و الله ار زین خار در بستان شوم ** همچو بلبل زین سبب نالان شوم‌‌

  • This is a wondrous nightingale that opens his mouth to eat thorns and roses together.
  • این عجب بلبل که بگشاید دهان ** تا خورد او خار را با گلستان‌‌

  • What nightingale is this? (Nay), ’tis a fiery monster: because of (his) love all unsweet things are sweetness to him.
  • این چه بلبل این نهنگ آتشی است ** جمله ناخوشها ز عشق او را خوشی است‌‌

  • He is a lover of the Universal, and he himself is the Universal: he is in love with himself and seeking his own love.”’”
  • عاشق کل است و خود کل است او ** عاشق خویش است و عشق خویش جو

  • Description of the wings of the birds that are Divine Intelligences.
  • صفت اجنحه‌‌ی طیور عقول الهی‌‌

  • Such-like is the tale of the parrot which is the soul: where is that one who is the confidant of (the spiritual) birds? 1575
  • قصه‌‌ی طوطی جان زین سان بود ** کو کسی کو محرم مرغان بود

  • Where is a bird, weak and innocent, and within him Solomon with (all) his host?
  • کو یکی مرغی ضعیفی بی‌‌گناه ** و اندرون او سلیمان با سپاه‌‌

  • When he moans bitterly, without thanksgiving or complaint, a noise of tumult falls on (arises in) the Seven Spheres (of Heaven).
  • چون بنالد زار بی‌‌شکر و گله ** افتد اندر هفت گردون غلغله‌‌

  • At every moment (there come) to him from God a hundred missives, a hundred couriers: from him one (cry of) “O my Lord!” and from God a hundred (cries of) “Labbayka” (“Here am I”).
  • هر دمش صد نامه صد پیک از خدا ** یا ربی زو شصت لبیک از خدا

  • In the sight of God his backsliding is better than obedience; beside his infidelity all faiths are tattered (worthless).
  • زلت او به ز طاعت نزد حق ** پیش کفرش جمله ایمانها خلق‌‌

  • Every moment he hath an ascension (to God) peculiar to himself: He (God) lays upon his crown a hundred peculiar crowns. 1580
  • هر دمی او را یکی معراج خاص ** بر سر تاجش نهد صد تاج خاص‌‌

  • His form is on earth and his spirit in “no-place,” a “no-place” beyond the imagination of travellers (on the mystic Way):
  • صورتش بر خاک و جان بر لامکان ** لامکانی فوق وهم سالکان‌‌

  • Not such a “no-place” that it should come into thy understanding (or that) a fancy about it should be born in thee every moment;
  • لامکانی نه که در فهم آیدت ** هر دمی در وی خیالی زایدت‌‌

  • Nay, place and “no-place” are in his control, just as the four (Paradisal) rivers are in the control of one who dwells in Paradise.
  • بل مکان و لامکان در حکم او ** همچو در حکم بهشتی چارجو

  • Cut short the explanation of this and avert thy face from it: do not breathe a word (more)—and God knows best what is right.
  • شرح این کوته کن و رخ زین بتاب ** دم مزن و الله اعلم بالصواب‌‌

  • We return, O friends, to the bird and the merchant and India. 1585
  • باز می‌‌گردیم ما ای دوستان ** سوی مرغ و تاجر و هندوستان‌‌

  • The merchant accepted this message (and promised) that he would convey the greeting from her (the parrot) to her congeners.
  • مرد بازرگان پذیرفت این پیام ** کاو رساند سوی جنس از وی سلام‌‌

  • How the merchant saw the parrots of India in the plain and delivered the parrot's message.
  • دیدن خواجه طوطیان هندوستان را در دشت و پیغام رسانیدن از آن طوطی‌‌

  • When he reached the farthest bounds of India, he saw a number of parrots in the plain.
  • چون که تا اقصای هندوستان رسید ** در بیابان طوطی چندی بدید

  • He halted his beast; then he gave voice, delivered the greeting and (discharged) the trust.
  • مرکب استانید پس آواز داد ** آن سلام و آن امانت باز داد

  • One of those parrots trembled exceedingly, fell, and died, and its breath stopped.
  • طوطیی ز آن طوطیان لرزید بس ** اوفتاد و مرد و بگسستش نفس‌‌

  • The merchant repented of having told the news, and said, “I have gone about to destroy the creature. 1590
  • شد پشیمان خواجه از گفت خبر ** گفت رفتم در هلاک جانور

  • This one, surely, is kin to that little parrot (of mine): they must have been two bodies and one spirit.
  • این مگر خویش است با آن طوطیک ** این مگر دو جسم بود و روح یک‌‌

  • Why did I do this? Why did I give the message? I have consumed the poor creature by this raw (foolish) speech.”
  • این چرا کردم چرا دادم پیام ** سوختم بی‌‌چاره را زین گفت خام‌‌

  • This tongue is like stone and is also like iron, and that which springs from the tongue is like fire.
  • این زبان چون سنگ و هم آهن‌‌وش است ** و آن چه بجهد از زبان چون آتش است‌‌

  • Do not vainly strike stone and iron against each other, now for the sake of relating (a story), now for the sake of boasting,
  • سنگ و آهن را مزن بر هم گزاف ** گه ز روی نقل و گاه از روی لاف‌‌

  • Because it is dark, and on every side are fields of cotton: how should sparks be amongst cotton? 1595
  • ز آن که تاریک است و هر سو پنبه زار ** در میان پنبه چون باشد شرار

  • Iniquitous are those persons who shut their eyes and by such (vain) words set a whole world ablaze.
  • ظالم آن قومی که چشمان دوختند ** ز آن سخنها عالمی را سوختند

  • A single word lays waste a (whole) world, turns dead foxes into lions.
  • عالمی را یک سخن ویران کند ** روبهان مرده را شیران کند

  • Spirits in their original nature have the (life-giving) breath of Jesus, (but while they remain embodied) at one time they are (like) the wound, and another time (like) the plaster.
  • جانها در اصل خود عیسی دمند ** یک زمان زخمند و گاهی مرهمند