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2
1870-1919

  • (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

  • He was crying, “O Amír, pray, why have you set on me when you have not suffered injury?
  • بانگ می‏زد کای امیر آخر چرا ** قصد من کردی تو نادیده جفا

  • If you have an inveterate and mortal feud with me, strike with your sword and shed my blood at once. 1885
  • گر ترا ز اصل است با جانم ستیز ** تیغ زن یک بارگی خونم بریز

  • Ill-omened (was) the hour I came into your sight: oh, happy he that never saw your face!
  • شوم ساعت که شدم بر تو پدید ** ای خنک آن را که روی تو ندید

  • Without guilt, without sin, without (having done) anything great or small—(even) the heretics hold not such oppression allowable.
  • بی‏جنایت بی‏گنه بی‏بیش و کم ** ملحدان جایز ندارند این ستم‏

  • Blood gushes from my mouth together with (my) words. O God, I beseech Thee, give him the retribution (which he deserves)!”
  • می‏جهد خون از دهانم با سخن ** ای خدا آخر مکافاتش تو کن‏

  • Every instant he was uttering a new curse, (while) he (the rider) kept beating him and saying, “Run in this plain.”
  • هر زمان می‏گفت او نفرین نو ** اوش می‏زد کاندر این صحرا بدو

  • Blows of the mace, and the rider (swift) as the wind! He (therefore) went on running and (now and) again falling on his face. 1890
  • زخم دبوس و سوار همچو باد ** می‏دوید و باز در رو می‏فتاد

  • He was full-fed and sleepy and fatigued: his feet and face became (covered with) a hundred thousand wounds.
  • ممتلی و خوابناک و سست بد ** پا و رویش صد هزاران زخم شد

  • Till nightfall he (the rider) drove (him) to and fro, until vomiting caused by bile overtook him.
  • تا شبانگه می‏کشید و می‏گشاد ** تا ز صفرا قی شدن بر وی فتاد

  • All the things he had eaten, bad or good, came up from him: the snake shot forth from him along with what he had eaten.
  • زو بر آمد خورده‏ها زشت و نکو ** مار با آن خورده بیرون جست از او

  • When he saw the snake outside of him, he fell on his knees before that beneficent man.
  • چون بدید از خود برون آن مار را ** سجده آورد آن نکو کردار را

  • As soon as he saw the horror of that black, ugly, big snake, those griefs departed from him. 1895
  • سهم آن مار سیاه زشت زفت ** چون بدید آن دردها از وی برفت‏

  • “Truly,” said he, “you are the Gabriel of (Divine) mercy, or you are God, for you are the lord of bounty.
  • گفت خود تو جبرییل رحمتی ** یا خدایی که ولی نعمتی‏

  • Oh, blest (is) the hour that you saw me: I was dead, you have given me new life.
  • ای مبارک ساعتی که دیدی‏ام ** مرده بودم جان نو بخشیدی‏ام‏

  • You (were) seeking me like mothers (in search of their children); I (was) fleeing from you like asses.
  • تو مرا جویان مثال مادران ** من گریزان از تو مانند خران‏

  • The ass flees from his master because of asininity; his owner (runs) after (him) because of good-nature.
  • خر گریزد از خداوند از خری ** صاحبش در پی ز نیکو گوهری‏

  • He seeks him, not on account of profit or loss, but in order that a wolf or (other) wild beast may not tear him. 1900
  • نه از پی سود و زیان می‏جویدش ** لیک تا در گرگش ندرد یا ددش‏

  • Oh, happy he that espies your face or suddenly lights upon your abode.
  • ای خنک آن را که بیند روی تو ** یا در افتد ناگهان در کوی تو

  • O you whom the pure spirit hath praised, how many foolish and idle words have I spoken to you!
  • ای روان پاک بستوده ترا ** چند گفتم ژاژ و بی‏هوده ترا

  • O lord and emperor and amír, I spoke not, my folly spoke: do not punish that (offence).
  • ای خداوند و شهنشاه و امیر ** من نگفتم جهل من گفت آن مگیر

  • If I had known a tittle of this matter, how could I have spoken foolish words?
  • شمه‏ای زین حال اگر دانستمی ** گفتن بی‏هوده کی تانستمی‏

  • I should have spoken much praise of you, O man of good qualities, if you had given me a single hint as to the (actual) case; 1905
  • بس ثنایت گفتمی ای خوش خصال ** گر مرا یک رمز می‏گفتی ز حال‏

  • But you, keeping silence, showed perturbation and silently continued to beat me on the head.
  • لیک خامش کرده می‏آشوفتی ** خامشانه بر سرم می‏کوفتی‏

  • My head became dizzy, the wits flew out of my head— especially as this head has (but) little brain.
  • شد سرم کالیوه عقل از سر بجست ** خاصه این سر را که مغزش کمتر است‏

  • Pardon, O man of goodly countenance and goodly behaviour: let pass that which I said in frenzy.”
  • عفو کن ای خوب روی خوب کار ** آن چه گفتم از جنون اندر گذار

  • He answered, “If I had uttered a hint of it, your gall would instantly have turned to water.
  • گفت اگر من گفتمی رمزی از آن ** زهره‏ی تو آب گشتی آن زمان‏

  • Had I told you the qualities of the snake, terror would have made you give up the ghost.” 1910
  • گر ترا من گفتمی اوصاف مار ** ترس از جانت بر آوردی دمار

  • Mustafá (Mohammed) said, ‘If I should tell aright the description of the enemy which is in your souls,
  • مصطفی فرمود اگر گویم به راست ** شرح آن دشمن که در جان شماست‏

  • The gall-bladders even of courageous men would burst: he (such a one) would neither go his way nor care for any work.
  • زهره‏های پر دلان هم بر درد ** نه رود ره نه غم کاری خورد

  • Neither would there remain to his heart endurance in supplication, nor to his body strength for fasting and (ritual) prayer.
  • نه دلش را تاب ماند در نیاز ** نه تنش را قوت روزه و نماز

  • He would become (good for) nothing as a mouse before a cat; he would be distraught as a lamb before a wolf.
  • همچو موشی پیش گربه لا شود ** همچو بره پیش گرگ از جا رود

  • No power to plan or move would remain in him: therefore I tend you without speaking. 1915
  • اندر او نه حیله ماند نه روش ** پس کنم ناگفته تان من پرورش‏

  • I am mute, like Bú Bakr-i Rabábí; I handle the iron, like David,
  • همچو بو بکر ربابی تن زنم ** دست چون داود در آهن زنم‏

  • So that by my hand the (seemingly) impossible is brought to pass, and wings are restored to the bird whose plumes were torn away.
  • تا محال از دست من حالی شود ** مرغ پر برکنده را بالی شود

  • Since there is (the text) the hand of God is above their hands, the One (God) has declared our hand to be His hand.
  • چون ید الله فوق أیدیهم بود ** دست ما را دست خود فرمود احد

  • Therefore mine is surely a long hand that has passed beyond the Seventh Heaven.
  • پس مرا دست دراز آمد یقین ** بر گذشته ز آسمان هفتمین‏