Lo, such-and-such a king hath chosen thee for (thy skill in) the goldsmith's craft, because thou art eminent.
نک فلان شه از برای زرگری ** اختیارت کرد زیرا مهتری
Look now, receive this robe of honour and gold and silver; when thou comest (to the king), thou wilt be a favourite and boon-companion.”
اینک این خلعت بگیر و زر و سیم ** چون بیایی خاص باشی و ندیم
The man saw the much wealth and the many robes: he was beguiled, he parted from his town and children.190
مرد مال و خلعت بسیار دید ** غره شد از شهر و فرزندان برید
Blithely the man came into the road, unaware that the king had formed a design against his life.
اندر آمد شادمان در راه مرد ** بی‌‌خبر کان شاه قصد جانش کرد
He mounted an Arab horse and sped on joyously: (what really was) the price of his blood he deemed a robe of honour.
اسب تازی بر نشست و شاد تاخت ** خونبهای خویش را خلعت شناخت
O (fool), who with a hundred consents thyself with thine own foot didst enter on the journey to the fated ill!
ای شده اندر سفر با صد رضا ** خود به پای خویش تا سوء القضا
In his fancy (were dreams of) riches, power, and lordship. Said ‘Azrá‘íl (the Angel of Death), “Go (thy way). Yes, thou wilt get (them)!”
در خیالش ملک و عز و مهتری ** گفت عزرائیل رو آری بری
When the stranger arrived (and turned) from the road, the physician brought him into the presence of the king.195
چون رسید از راه آن مرد غریب ** اندر آوردش به پیش شه طبیب
Proudly and delicately they conducted him to the king of kings, that he might burn (like a moth) on that candle of Tiráz.
سوی شاهنشاه بردندش به ناز ** تا بسوزد بر سر شمع طراز
The king beheld him, showed great regard (for him), and entrusted to him the treasure house (full) of gold.
شاه دید او را بسی تعظیم کرد ** مخزن زر را بدو تسلیم کرد
Then the physician said to him: “O mighty Sultan, give the handmaiden to this lord,
پس حکیمش گفت کای سلطان مه ** آن کنیزک را بدین خواجه بده
In order that the handmaiden may be happy in union with him, and that the water of union with him may put out the fire (of passion).”
تا کنیزک در وصالش خوش شود ** آب وصلش دفع آن آتش شود
The king bestowed on him that moon-faced one and wedded those twain (who were) craving (each other's) company.200
شه بدو بخشید آن مه روی را ** جفت کرد آن هر دو صحبت جوی را
During the space of six months they were satisfying their desire, till the girl was wholly restored to health.
مدت شش ماه می‌‌راندند کام ** تا به صحت آمد آن دختر تمام
Thereafter he prepared for him a potion, so that when he drank it he began to dwindle away before her.
بعد از آن از بهر او شربت بساخت ** تا بخورد و پیش دختر می‌‌گداخت
When because of sickness his beauty remained not, the soul of the girl remained not in his pestilence (deadly toils).
چون ز رنجوری جمال او نماند ** جان دختر در وبال او نماند
Since he became ugly and ill-favoured and sallow-cheeked, little by little he became cold (irksome and unpleasing) in her heart.
چون که زشت و ناخوش و رخ زرد شد ** اندک اندک در دل او سرد شد
Those loves which are for the sake of a colour (outward beauty) are not love: in the end they are a disgrace.205
عشقهایی کز پی رنگی بود ** عشق نبود عاقبت ننگی بود
Would that he too had been disgrace (deformity) altogether, so that that evil judgement might not have come to pass upon him!
کاش کان هم ننگ بودی یک سری ** تا نرفتی بر وی آن بد داوری
Blood ran from his eye (that flowed with tears) like a river; his (handsome) face became the enemy of his life.
خون دوید از چشم همچون جوی او ** دشمن جان وی آمد روی او
The peacock's plumage is its enemy: O many the king who hath been slain by his magnificence!
دشمن طاوس آمد پر او ** ای بسی شه را بکشته فر او
He said, “I am the muskdeer on account of whose gland this hunter shed my pure (innocent) blood.
گفت من آن آهوم کز ناف من ** ریخت این صیاد خون صاف من
Oh, I am the fox of the field whose head they (the hunters springing forth) from the covert cut off for the sake of the fur.210
ای من آن روباه صحرا کز کمین ** سر بریدندش برای پوستین
Oh, I am the elephant whose blood was shed by the blow of the mahout for the sake of the bone (ivory).
ای من آن پیلی که زخم پیل بان ** ریخت خونم از برای استخوان
He who hath slain me for that which is other than I, does not he know that my blood sleepeth not (will not rest unavenged)?
آن که کشتستم پی مادون من ** می‌‌نداند که نخسبد خون من
To-day it lies on me and to-morrow it lies on him: when does the blood of one such as I am go to waste like this?
بر من است امروز و فردا بر وی است ** خون چون من کس چنین ضایع کی است
Although the wall casts a long shadow, (yet at last) the shadow turns back again towards it.
گر چه دیوار افکند سایه‌‌ی دراز ** باز گردد سوی او آن سایه باز
This world is the mountain, and our action the shout: the echo of the shouts comes (back) to us.”215
این جهان کوه است و فعل ما ندا ** سوی ما آید نداها را صدا
He said this and at the (same) moment went under the earth (gave up the ghost). The handmaiden was purged of love and pain,
این بگفت و رفت در دم زیر خاک ** آن کنیزک شد ز عشق و رنج پاک
Because love of the dead is not enduring, because the dead one is never coming (back) to us;
ز انکه عشق مردگان پاینده نیست ** ز انکه مرده سوی ما آینده نیست
(But) love of the living is every moment fresher than a bud in the spirit and in the sight.
عشق زنده در روان و در بصر ** هر دمی باشد ز غنچه تازه‌‌تر
Choose the love of that Living One who is everlasting, who gives thee to drink of the wine that increases life.
عشق آن زنده گزین کاو باقی است ** کز شراب جان فزایت ساقی است
Choose the love of Him from whose love all the prophets gained power and glory.220
عشق آن بگزین که جمله انبیا ** یافتند از عشق او کار و کیا
Do not say, “We have no admission to that King.” Dealings with the generous are not difficult.
تو مگو ما را بدان شه بار نیست ** با کریمان کارها دشوار نیست
Setting forth how the slaying and poisoning of the goldsmith was (prompted) by Divine suggestion, not by sensual desire and wicked meditation.
بیان آن که کشتن و زهر دادن مرد زرگر به اشارت الهی بود نه به هوای نفس و تامل فاسد
The slaying of that man by the hand of the physician was not (done) on account of hope or fear.
کشتن آن مرد بر دست حکیم ** نی پی اومید بود و نی ز بیم
He did not slay him to humour the king, (he did not slay him) until the Divine command and inspiration came.
او نکشتش از برای طبع شاه ** تا نیامد امر و الهام اله
As for the boy whose throat was cut by Khadir, the vulgar do not comprehend the mystery thereof.
آن پسر را کش خضر ببرید حلق ** سر آن را درنیابد عام خلق
He that receives from God inspiration and answer (to his prayer), whatsoever he may command is the essence of right.225
آن که از حق یابد او وحی و جواب ** هر چه فرماید بود عین صواب
If one who bestows (spiritual) life should slay, it is allowable: he is the (Divine) vicegerent, and his hand is the hand of God.
آن که جان بخشد اگر بکشد رواست ** نایب است و دست او دست خداست
Like Ismá‘íl (Ishmael), lay your head before him; gladly and laughingly give up your soul before his dagger,
همچو اسماعیل پیشش سر بنه ** شاد و خندان پیش تیغش جان بده
In order that your soul may remain laughing unto eternity, like the pure soul of Ahmad (Mohammed) with the One (God).
تا بماند جانت خندان تا ابد ** همچو جان پاک احمد با احد
Lovers drain the cup of (spiritual) life at the moment when the fair ones slay them with their own hand.
عاشقان جام فرح آن گه کشند ** که به دست خویش خوبانشان کشند
The king did not commit that bloodshed because of lust: cease from thinking evil and disputing.230
شاه آن خون از پی شهوت نکرد ** تو رها کن بد گمانی و نبرد
You thought that he committed a foul crime, (but) in (the state of) purity how should the sublimation leave (any) alloy (behind)?
تو گمان بردی که کرد آلودگی ** در صفا غش کی هلد پالودگی
The purpose of this (severe) discipline and this rough treatment is that the furnace may extract the dross from the silver.
بهر آن است این ریاضت وین جفا ** تا بر آرد کوره از نقره جفا
The testing of good and bad is in order that the gold may boil and bring the scum to the top.
بهر آن است امتحان نیک و بد ** تا بجوشد بر سر آرد زر زبد
If his act were not the inspiration of God, he would have been a dog that rends (its prey), not a king.
گر نبودی کارش الهام اله ** او سگی بودی دراننده نه شاه
He was unstained by lust and covetousness and passion: (what) he did (was) good, but good that wore the aspect of evil.235
پاک بود از شهوت و حرص و هوا ** نیک کرد او لیک نیک بد نما
If Khadir stove the boat in the sea, (yet) in Khadir's staving there are a hundred rightnesses.
گر خضر در بحر کشتی را شکست ** صد درستی در شکست خضر هست
The imagination of Moses, notwithstanding his (spiritual) illumination and excellence, was screened from (the comprehension of) that (act of Khadir). Do not thou fly without wings!
وهم موسی با همه نور و هنر ** شد از آن محجوب، تو بی‌‌پر مپر