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2
1834-1883

  • The porter runs to the heavy load: he snatches the load from others.
  • می‏دود حمال زی بار گران ** می‏رباید بار را از دیگران‏

  • Behold the struggle of the porters for the load! Such is the endeavour of him that sees (the truth of) things, 1835
  • جنگ حمالان برای بار بین ** این چنین است اجتهاد کار بین‏

  • Inasmuch as burdens are the foundation of ease, and bitter things, too, are the forerunners of enjoyment.
  • چون گرانیها اساس راحت است ** تلخها هم پیشوای نعمت است‏

  • Paradise is compassed about with the things we dislike (to do); the fires (of Hell) are compassed about with our lusts.
  • حفت الجنة بمکروهاتنا ** حفت النیران من شهواتنا

  • The seed (source) of the substance of your fire (of torment) is the fresh bough (of lust); (but) he that is burned by the fire (of renunciation) is the comrade of Kawthar.
  • تخم مایه‏ی آتشت شاخ تر است ** سوخته‏ی آتش قرین کوثر است‏

  • Whosoever is the comrade of affliction in prison—that is the retribution for a mouthful (of unlawful food) and a lust.
  • هر که در زندان قرین محنتی است ** آن جزای لقمه‏ای و شهوتی است‏

  • Whosoever is the comrade of a high fortune in a palace— that is the reward for some battle-field and sore trial. 1840
  • هر که در قصری قرین دولتی است ** آن جزای کارزار و محنتی است‏

  • Whomsoever you have seen unrivalled in (his store of) gold and silver—know that he has been patient in earning.
  • هر که را دیدی به زر و سیم فرد ** دان که اندر کسب کردن صبر کرد

  • When the (spiritual) eye has become piercing, he (the owner) sees without causes. You who are in (the bondage of) sense-perception, pay you heed to causes!
  • بی‏سبب بیند چو دیده شد گذار ** تو که در حسی سبب را گوش دار

  • He whose spirit is beyond (the world of) natural properties— to him belongs the position of power to rive (the chain of) causes.
  • آن که بیرون از طبایع جان اوست ** منصب خرق سببها آن اوست‏

  • The (spiritual) eye regards the fountain of the miracles of the prophets as (being) without cause, not as (arising) from water and herbage.
  • بی‏سبب بیند نه از آب و گیا ** چشم چشمه‏ی معجزات انبیا

  • These causes are (linked together) like the physician and the sick: these causes are like the lamp and the wick. 1845
  • این سبب همچون طبیب است و علیل ** این سبب همچون چراغ است و فتیل‏

  • Twist a new wick for your night-lamp, (but) know that the lamp of the sun transcends these things.
  • شب چراغت را فتیل نو بتاب ** پاک دان زینها چراغ آفتاب‏

  • Go you and make plaster for the roof of your house, (but) know that the roof of the sky is undefiled by plaster.
  • رو تو کهگل ساز بهر سقف خان ** سقف گردون را ز کهگل پاک دان‏

  • Alas that, after our Sweetheart had burned (utterly destroyed) our pain, the night-time of being alone (with Him) passed away and became day!
  • اه که چون دل دار ما غم سوز شد ** خلوت شب در گذشت و روز شد

  • Except at night there is no unveiling of the moon: except through heartache do not seek your heart's desire.
  • جز به شب جلوه نباشد ماه را ** جز به درد دل مجو دل خواه را

  • Forsaking Jesus, you have fostered the ass: of necessity, like the ass, you are outside of the curtain. 1850
  • ترک عیسی کرده خر پرورده‏ای ** لاجرم چون خر برون پرده‏ای‏

  • Knowledge and gnosis are the fortune of Jesus; they are not the fortune of the ass, O you asinine one!
  • طالع عیسی است علم و معرفت ** طالع خر نیست ای تو خر صفت‏

  • You listen to the moaning of the ass, and pity comes over you; then you know not (that) the ass commands you to be asinine.
  • ناله‏ی خر بشنوی رحم آیدت ** پس ندانی خر خری فرمایدت‏

  • Have pity on Jesus and have no pity on the ass: do not make the (carnal) nature lord over your intellect.
  • رحم بر عیسی کن و بر خر مکن ** طبع را بر عقل خود سرور مکن‏

  • Let the (carnal) nature weep sore and bitterly: do you take from it and pay the debt of the (rational) soul.
  • طبع را هل تا بگرید زار زار ** تو از او بستان و وام جان گزار

  • For years you have been the ass's slave. It is enough, for the ass's slave is behind (even) the ass. 1855
  • سالها خربنده بودی بس بود ** ز انکه خربنده ز خر واپس بود

  • The thing meant by (the Prophet's words) “put them (the women) behind” is your fleshly soul; for it must be last, and your intellect (must be) first.
  • ز اخروهن مرادش نفس تست ** کاو به آخر باید و عقلت نخست‏

  • This base intellect has become of the same temperament as the ass: its (only) thought is how it shall get hold of fodder.
  • هم مزاج خر شده ست این عقل پست ** فکرش این که چون علف آرم بدست‏

  • The ass of Jesus took (to itself) the temperament of the (rational) spirit: it took its abode in the place of the intelligent,
  • آن خر عیسی مزاج دل گرفت ** در مقام عاقلان منزل گرفت‏

  • Because (in Jesus) intellect was ruling, and the ass (was) weak —the ass is made lean by a strong rider—
  • ز انکه غالب عقل بود و خر ضعیف ** از سوار زفت گردد خر نحیف‏

  • While from the weakness of your intellect, O you who have (no more than) the value of an ass, this worn-out ass has become a dragon. 1860
  • و ز ضعیفی عقل تو ای خر بها ** این خر پژمرده گشته ست اژدها

  • If through Jesus (the spiritual guide) you have become heart-sick, (yet) health too comes from him: do not leave him.
  • گر ز عیسی گشته‏ای رنجور دل ** هم از او صحت رسد او را مهل‏

  • How art thou as to affliction, O thou Jesus who hast the (healing) breath of Jesus? For there never was in the world a treasure without a snake.
  • چونی ای عیسای عیسی دم ز رنج ** که نبود اندر جهان بی‏مار گنج‏

  • How art thou, O Jesus, at the sight of the Jews? How art thou, O Joseph, in respect of the envious plotter?
  • چونی ای عیسی ز دیدار جهود ** چونی ای یوسف ز مکار حسود

  • Night and day for the sake of this foolish people thou, like night and day, art a replenisher of life.
  • تو شب و روز از پی این قوم غمر ** چون شب و روزی مدد بخشای عمر

  • How art thou in regard to those bilious ones who are without excellence? What excellence is born from bile? Headache. 1865
  • چونی از صفراییان بی‏هنر ** چه هنر زاید ز صفرا درد سر

  • Do thou the same thing as the sun of the east does: we are hypocrisy and craft and thieving and dissimulation.
  • تو همان کن که کند خورشید شرق ** ما نفاق و حیله و دزدی و زرق‏

  • Thou art honey, we are vinegar in (the affairs of) this world and in religion; the (means of) removing this bile is oxymel.
  • تو عسل ما سرکه در دنیا و دین ** دفع این صفرا بود سرکنگبین‏

  • We folk who suffer from colic have added more and more vinegar; do thou add more and more honey, withhold not thy bounty.
  • سرکه افزودیم ما قوم زحیر ** تو عسل بفزا کرم را وامگیر

  • This was meet in us; such (acts naturally) issued from us: what is increased by sand in the eye? Blindness.
  • این سزید از ما چنان آمد ز ما ** ریگ اندر چشم چه فزاید عما

  • (But) ’tis meet in thee, O precious collyrium, that every nothing should gain from thee something. 1870
  • آن سزد از تو أیا کحل عزیز ** که بیابد از تو هر ناچیز چیز

  • Thy heart is roasted by the fire of these unrighteous men, (yet) all thy appeal (to God) has been, “Guide my people!”
  • ز آتش این ظالمانت دل کباب ** از تو جمله اهد قومی بد خطاب‏

  • Thou art a mine of aloes-wood: if they set thee afire, they will fill this world with otto of roses and sweet basil.
  • کان عودی در تو گر آتش زنند ** این جهان از عطر و ریحان آگنند

  • Thou art not that aloes-wood that is minished by the fire: thou art not that spirit that is made captive by grief.
  • تو نه آن عودی کز آتش کم شود ** تو نه آن روحی که اسیر غم شود

  • Aloes-wood burns, (but) the mine of aloes-wood is far from burning: how should the wind (of evil words) assail the source of (spiritual) light?
  • عود سوزد کان عود از سوز دور ** باد کی حمله برد بر اصل نور

  • Oh, ’tis from thee the heavens have (their) purity; oh, thy unkindness is better than kindness, 1875
  • ای ز تو مر آسمانها را صفا ** ای جفای تو نکوتر از وفا

  • Because if an unkindness come from the wise it is better than the kindness of the ignorant.
  • ز انکه از عاقل جفایی گر رود ** از وفای جاهلان آن به بود

  • The Prophet said, “Enmity (proceeding) from wisdom is better than the love that comes from a fool.”
  • گفت پیغمبر عداوت از خرد ** بهتر از مهری که از جاهل رسد

  • How an Amír harassed a sleeping man into whose mouth a snake had gone.
  • رنجانیدن امیری خفته‏ای را که مار در دهانش رفته بود

  • A wise man was riding along (at the moment when) a snake was going into the mouth of a man asleep.
  • عاقلی بر اسب می‏آمد سوار ** در دهان خفته‏ای می‏رفت مار

  • The rider saw that, and was hurrying to scare away the snake, (but) he got no chance (of doing so).
  • آن سوار آن را بدید و می‏شتافت ** تا رماند مار را فرصت نیافت‏

  • Since he had an abundant supply of intelligence, he struck the sleeper several powerful blows with a mace. 1880
  • چون که از عقلش فراوان بد مدد ** چند دبوسی قوی بر خفته زد

  • The strokes of the hard mace drove him in flight from him (the rider) to beneath a tree.
  • برد او را زخم آن دبوس سخت ** زو گریزان تا به زیر یک درخت‏

  • There were many rotten apples which had dropped (from the tree): he said, “Eat of these, O you in the grip of pain!”
  • سیب پوسیده بسی بد ریخته ** گفت از این خور ای به درد آویخته‏

  • He gave him so many apples to eat that they were falling out of his mouth again.
  • سیب چندان مر و را در خورد داد ** کز دهانش باز بیرون می‏فتاد