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1
213-262

  • 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

  • That (deed of the king) is a red rose (worthy of praise); do not call it blood (murder). He is intoxicated with Reason; do not call him a madman.
  • آن گل سرخ است تو خونش مخوان ** مست عقل است او تو مجنونش مخوان‌‌

  • Had it been his desire to shed the blood of a Moslem, I am an infidel if I would have mentioned his name (with praise).
  • گر بدی خون مسلمان کام او ** کافرم گر بردمی من نام او

  • The highest heaven trembles at praise of the wicked, and by praise of him the devout man is moved to think evil. 240
  • می‌‌بلرزد عرش از مدح شقی ** بد گمان گردد ز مدحش متقی‌‌

  • He was a king and a very heedful king; he was elect and the elect (favourite) of God.
  • شاه بود و شاه بس آگاه بود ** خاص بود و خاصه‌‌ی الله بود

  • One who is slain by a king like this, he (the king) leads him to fortune and to the best (most honourable) estate.
  • آن کسی را کش چنین شاهی کشد ** سوی بخت و بهترین جاهی کشد

  • Unless he (the king) had seen advantage to him (the goldsmith) in doing violence to him, how should that absolute Mercy have sought to do violence?
  • گر ندیدی سود او در قهر او ** کی شدی آن لطف مطلق قهر جو

  • The child trembles at the barber's scalpel (but) the fond mother is happy at that moment.
  • بچه می‌‌لرزد از آن نیش حجام ** مادر مشفق در آن غم شاد کام‌‌

  • He takes half a life and gives a hundred lives (in exchange): he gives that which enters not into your imagination. 245
  • نیم جان بستاند و صد جان دهد ** آن چه در وهمت نیاید آن دهد

  • You are judging (his actions) from (the analogy of) yourself, but you have fallen far, far (away from the truth). Consider well!
  • تو قیاس از خویش می‌‌گیری و لیک ** دور دور افتاده‌‌ای بنگر تو نیک‌‌

  • The story of the greengrocer and the parrot and the parrot's spilling the oil in the shop.
  • حکایت بقال و طوطی و روغن ریختن طوطی در دکان‌‌

  • There was a greengrocer who had a parrot, a sweet-voiced green talking parrot.
  • بود بقالی و وی را طوطیی ** خوش نوایی سبز و گویا طوطیی‌‌

  • (Perched) on the bench, it would watch over the shop (in the owner's absence) and talk finely to all the traders.
  • بر دکان بودی نگهبان دکان ** نکته گفتی با همه سوداگران‌‌

  • In addressing human beings it would speak (like them); it was (also) skilled in the song of parrots.
  • در خطاب آدمی ناطق بدی ** در نوای طوطیان حاذق بدی‌‌

  • (Once) it sprang from the bench and flew away; it spilled the bottles of rose-oil. 250
  • جست از سوی دکان سویی گریخت ** شیشه‌‌های روغن گل را بریخت‌‌

  • Its master came from the direction of his house and seated himself on the bench at his ease as a merchant does.
  • از سوی خانه بیامد خواجه‌‌اش ** بر دکان بنشست فارغ خواجه‌‌وش‌‌

  • (Then) he saw the bench was full of oil and his clothes greasy; he smote the parrot on the head: it was made bald by the blow.
  • دید پر روغن دکان و جامه چرب ** بر سرش زد گشت طوطی کل ز ضرب‌‌

  • For some few days it refrained from speech; the greengrocer, in repentance, heaved deep sighs,
  • روزکی چندی سخن کوتاه کرد ** مرد بقال از ندامت آه کرد

  • Tearing his beard and saying, “Alas! the sun of my prosperity has gone under the clouds.
  • ریش بر می‌‌کند و می‌‌گفت ای دریغ ** کافتاب نعمتم شد زیر میغ‌‌

  • Would that my hand had been broken (powerless) at the moment when I struck (such a blow) on the head of that sweet-tongued one?” 255
  • دست من بشکسته بودی آن زمان ** که زدم من بر سر آن خوش زبان‌‌

  • He was giving presents to every dervish, that he might get back the speech of his bird.
  • هدیه‌‌ها می‌‌داد هر درویش را ** تا بیابد نطق مرغ خویش را

  • After three days and three nights, he was seated on the bench, distraught and sorrowful, like a man in despair,
  • بعد سه روز و سه شب حیران و زار ** بر دکان بنشسته بد نومید وار

  • Showing the bird every sort of hidden (unfamiliar) thing (in the hope) that maybe it would begin to speak.
  • می‌‌نمود آن مرغ را هر گون شگفت ** تا که باشد کاندر آید او بگفت‌‌

  • Meanwhile a bare-headed dervish, clad in a jawlaq (coarse woollen frock), passed by, with a head hairless as the outside of bowl and basin.
  • جولقیی سر برهنه می‌‌گذشت ** با سر بی‌‌مو چو پشت طاس و طشت‌‌

  • Thereupon the parrot cried to the dervish, as rational persons (might have done). 260
  • طوطی اندر گفت آمد در زمان ** بانگ بر درویش زد که هی فلان‌‌

  • How were you mixed up with the bald, O baldpate? Did you, then, spill oil from the bottle?”
  • از چه ای کل با کلان آمیختی ** تو مگر از شیشه روغن ریختی‌‌

  • The bystanders laughed at the parrot's inference, because it deemed the wearer of the frock to be like itself.
  • از قیاسش خنده آمد خلق را ** کو چو خود پنداشت صاحب دلق را