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1
1650-1699

  • He brought a present for every male slave, he gave a token to every slave-girl. 1650
  • هر غلامی را بیاورد ارمغان ** هر کنیزک را ببخشید او نشان‌‌

  • “Where is my present?” asked the parrot. “Relate what thou hast seen and said.”
  • گفت طوطی ارمغان بنده کو ** آن چه دیدی و آن چه گفتی باز گو

  • “Nay,” said he, “indeed I am repenting of that (which I said), gnawing my hand and biting my fingers (in remorse).
  • گفت نی من خود پشیمانم از آن ** دست خود خایان و انگشتان گزان‌‌

  • Why, from ignorance and folly, did I idly bear (such) an inconsiderate message?”
  • من چرا پیغام خامی از گزاف ** بردم از بی‌‌دانشی و از نشاف‌‌

  • “O master,” said the parrot, “what is thy repentance for? What is it that causes this anger and grief?”
  • گفت ای خواجه پشیمانی ز چیست ** چیست آن کاین خشم و غم را مقتضی است‌‌

  • “I told thy complaints,” said he, “to a company of parrots resembling thee. 1655
  • گفت گفتم آن شکایتهای تو ** با گروهی طوطیان همتای تو

  • One parrot got scent of (understood) thy pain: her heart broke, and she trembled and died.
  • آن یکی طوطی ز دردت بوی برد ** زهره‌‌اش بدرید و لرزید و بمرد

  • I became sorry, (thinking) ‘why did I say this?’ but what was the use of repenting after I had said it?”
  • من پشیمان گشتم این گفتن چه بود ** لیک چون گفتم پشیمانی چه سود

  • Know that a word which suddenly shot from the tongue is like an arrow shot from the bow.
  • نکته ای کان جست ناگه از زبان ** همچو تیری دان که جست آن از کمان‌‌

  • O son, that arrow does not turn back on its way: you must dam a torrent at the source.
  • وانگردد از ره آن تیر ای پسر ** بند باید کرد سیلی را ز سر

  • When it left the source behind, it swept over a world (of country): if it lays waste the world, ’tis no wonder. 1660
  • چون گذشت از سر جهانی را گرفت ** گر جهان ویران کند نبود شگفت‌‌

  • There is an unseen bringing forth of effects to (our) action, and the results born of it are not in the control of (human) creatures:
  • فعل را در غیب اثرها زادنی است ** و آن موالیدش به حکم خلق نیست‌‌

  • Those results are all created by God without any partner, though they are imputed to us.
  • بی‌‌شریکی جمله مخلوق خداست ** آن موالید ار چه نسبتشان به ماست‌‌

  • Zayd let fly an arrow in the direction of ‘Amr: his arrow gripped ‘Amr like a leopard.
  • زید پرانید تیری سوی عمر ** عمر را بگرفت تیرش همچو نمر

  • During a long time, a (whole) year, it was producing pain: pains are created by God, not by man.
  • مدت سالی همی‌‌زایید درد ** دردها را آفریند حق نه مرد

  • If Zayd who shot (the arrow) died of fright at the moment (when ‘Amr was wounded), (nevertheless) pains are continually being produced there (in ‘Amr's body) until (‘Amr's) death. 1665
  • زید رامی آن دم ار مرد از وجل ** دردها می‌‌زاید آن جا تا اجل‌‌

  • Inasmuch as he (‘Amr) died from the results of the hurt (inflicted on him), for this cause call Zayd (his) murderer on acount of (Zayd's having been) the original cause (of his death).
  • ز آن موالید وجع چون مرد او ** زید را ز اول سبب قتال گو

  • Impute those pains to him, though all of them are the work of the Creator.
  • آن وجعها را بدو منسوب دار ** گر چه هست آن جمله صنع کردگار

  • So with sowing and breathing (speaking) and (laying) snares and sexual intercourse: the results of those (actions) are amenable to (determined by the will of) God.
  • همچنین کشت و دم و دام و جماع ** آن موالید است حق را مستطاع‌‌

  • The saints possess power (derived) from God: they turn back from its course the arrow that has sped.
  • اولیا را هست قدرت از اله ** تیر جسته باز آرندش ز راه‌‌

  • When the saint repents, he closes the doors of the results (shuts off the results) from the cause by that hand (power) of the Lord. 1670
  • بسته درهای موالید از سبب ** چون پشیمان شد ولی ز آن دست رب‌‌

  • Through the opening of the door (of Divine grace), he makes unsaid what has been said, so that neither spit nor roast-meat is burnt thereby.
  • گفته ناگفته کند از فتح باب ** تا از آن نه سیخ سوزد نه کباب‌‌

  • He wipes out the saying from all the minds that heard it, and makes it imperceptible.
  • از همه دلها که آن نکته شنید ** آن سخن را کرد محو و ناپدید

  • O sire, if thou must needs have demonstration and proof (of this), recite “(Whatever) verse (We cancel) or cause to be forgotten. ”
  • گرت برهان باید و حجت مها ** باز خوان من آية أو ننسها

  • Read the verse “They made you forget My warning”: acknowledge their (the saints') power to put forgetfulness (in men's hearts).
  • آیت أنسوکم ذکری بخوان ** قدرت نسیان نهادنشان بدان‌‌

  • Since they are able to make (you) remember and forget, they are mighty over all the hearts of (God's) creatures. 1675
  • چون به تذکیر و به نسیان قادراند ** بر همه دلهای خلقان قاهراند

  • When he (the saint) has blocked the road of (your) mental perception by means of forgetfulness, it is impossible (for you) to act, even if there be virtue (in you).
  • چون به نسیان بست او راه نظر ** کار نتوان کرد ور باشد هنر

  • Think ye those exalted ones are a laughing-stock? Recite from the Qur’án as far as (the words) “They made you forget.”
  • خلتم سخریه اهل السمو ** از نبی خوانید تا أنسوکم‌‌

  • He that owns a village is king over bodies; he that owns a heart is king over your hearts.
  • صاحب ده پادشاه جسمهاست ** صاحب دل شاه دلهای شماست‌‌

  • Without any doubt, action (practice) is a branch of (subordinate to) seeing (theory): therefore Man is nothing but “the little man” (the pupil of the eye).
  • فرع دید آمد عمل بی‌‌هیچ شک ** پس نباشد مردم الا مردمک‌‌

  • I dare not expound the whole of this (subject): hindrance thereto is coming from those who are at the centre. 1680
  • من تمام این نیارم گفت از آن ** منع می‌‌آید ز صاحب مرکزان‌‌

  • Inasmuch as the forgetfulness and recollection of (God's) creatures are with him (depend on the perfect saint), and he comes at their call for help,
  • چون فراموشی خلق و یادشان ** با وی است و او رسد فریادشان‌‌

  • Every night that glorious one is emptying from their hearts hundreds of thousands of good and evil (thoughts),
  • صد هزاران نیک و بد را آن بهی ** می‌‌کند هر شب ز دلهاشان تهی‌‌

  • (While) in the daytime he is filling their hearts therewith— he is filling those oyster-shells with pearls.
  • روز دلها را از آن پر می‌‌کند ** آن صدفها را پر از در می‌‌کند

  • By (Divine) guidance (after sleep is past) all those thoughts of former things recognize the spirits (to which they were attached).
  • آن همه اندیشه‌‌ی پیشانها ** می‌‌شناسند از هدایت جانها

  • Your handicraft and skill come (back) to you, that they may open to you the door of (ways and) means. 1685
  • پیشه و فرهنگ تو آید به تو ** تا در اسباب بگشاید به تو

  • The goldsmith's craft did not go to the ironsmith; the disposition of the good-natured man did not go to the disagreeable one.
  • پیشه زرگر به آهنگر نشد ** خوی این خوش خو به آن منکر نشد

  • On the day of Resurrection the handicrafts and dispositions will come, like articles of property, to the claimant (owner).
  • پیشه‌‌ها و خلقها همچون جهیز ** سوی خصم آیند روز رستخیز

  • After sleep also, the handicrafts and dispositions come back in haste to him that claims them as his.
  • پیشه‌‌ها و خلقها از بعد خواب ** واپس آید هم به خصم خود شتاب‌‌

  • At the hour of dawn the handicrafts and thoughts went to the same place where that good and evil (formerly) were.
  • پیشه‌‌ها و اندیشه‌‌ها در وقت صبح ** هم بدانجا شد که بود آن حسن و قبح‌‌

  • Like carrier pigeons, they bring things useful (to know) from (other) cities to their own city. 1690
  • چون کبوترهای پیک از شهرها ** سوی شهر خویش آرد بهرها

  • How the parrot heard what those parrots had done, and died in the cage, and how the merchant made lament for her.
  • شنیدن آن طوطی حرکت آن طوطیان و مردن آن طوطی در قفس و نوحه‌‌ی خواجه بر وی‌‌

  • When the bird heard what that (other) parrot had done, thereupon she trembled, fell, and became cold.
  • چون شنید آن مرغ کان طوطی چه کرد ** پس بلرزید اوفتاد و گشت سرد

  • The merchant, seeing her thus fallen, sprang up and dashed his cap on the ground.
  • خواجه چون دیدش فتاده همچنین ** بر جهید و زد کله را بر زمین‌‌

  • When he saw her in this guise and in this state, the merchant sprang up and tore the breast of his garment.
  • چون بدین رنگ و بدین حالش بدید ** خواجه بر جست و گریبان را درید

  • He said, “O beautiful parrot with thy sweet cry, what is this that has happened to thee? Why hast thou become like this?
  • گفت ای طوطی خوب خوش حنین ** این چه بودت این چرا گشتی چنین‌‌

  • Oh, alas for my sweet-voiced bird! Oh, alas for my bosom-friend and confidant! 1695
  • ای دریغا مرغ خوش آواز من ** ای دریغا هم دم و هم راز من‌‌

  • Oh, alas for my melodious bird, the wine of my spirit and my garden and my sweet basil!
  • ای دریغا مرغ خوش الحان من ** راح روح و روضه و ریحان من‌‌

  • Had Solomon possessed a bird like this, how indeed should he have become occupied with those (other) birds?
  • گر سلیمان را چنین مرغی بدی ** کی خود او مشغول آن مرغان شدی‌‌

  • Oh, alas for the bird which I gained cheaply, and (so) soon turned my face away from her countenance!
  • ای دریغا مرغ کارزان یافتم ** زود روی از روی او بر تافتم‌‌

  • O tongue, thou art a great damage (very injurious) to mankind, (but) since thou art speaking, what should I say to thee?
  • ای زبان تو بس زیانی بر وری ** چون تویی گویا چه گویم من ترا