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2
1898-1947

  • 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

  • My hand showed (its) cunning upon the sky: O teacher of the Qur’án, recite the moon hath been cleft asunder.’ 1920
  • دست من بنمود بر گردون هنر ** مقریا بر خوان که انشق القمر

  • This characteristic, moreover, is on account of the weakness of (men's) understandings: how is it possible to explain the (Divine) omnipotence to the weak?
  • این صفت هم بهر ضعف عقلهاست ** با ضعیفان شرح قدرت کی رواست‏

  • You will surely know when you lift your head from (this sensuous) sleep. ’Tis the end (of my discourse), and God knows best what is right.
  • خود بدانی چون بر آری سر ز خواب ** ختم شد و الله أعلم بالصواب‏

  • “(If I had told you about the snake), you would not have been able to eat, nor would you have been capable of vomiting or cared (to do so).
  • مر ترا نه قوت خوردن بدی ** نه ره و پروای قی کردن بدی‏

  • I heard (your) abuse and went on with my work; I kept repeating under my lip (breath), ‘O Lord, make (it) easy!’
  • می‏شنیدم فحش و خر می‏راندم ** رب یسر زیر لب می‏خواندم‏

  • I had not permission to speak of the cause, and I had not power to abandon you. 1925
  • از سبب گفتن مرا دستور نه ** ترک تو گفتن مرا مقدور نه‏

  • From the grief in my heart I was saying continually, ‘Guide my people; verily, they know not’.”
  • هر زمان می‏گفتم از درد درون ** اهد قومی إنهم لا یعلمون‏

  • The man that had been delivered from woe was falling on his knees and saying, “O (thou who art) my bliss, O my fortune and treasure,
  • سجده‏ها می‏کرد آن رسته ز رنج ** کای سعادت ای مرا اقبال و گنج‏

  • Thou wilt get rewards from God, O noble one; this weakling has not the power to thank thee.
  • از خدا یابی جزاها ای شریف ** قوت شکرت ندارد این ضعیف‏

  • God will say thanks to thee, O leader; I have not the lips and the chin and the voice for that.”
  • شکر حق گوید ترا ای پیشوا ** آن لب و چانه ندارم و آن نوا

  • Of this fashion is the enmity of the wise: their poison is gladness to the soul. 1930
  • دشمنی عاقلان زین‏سان بود ** زهر ایشان ابتهاج جان بود

  • The friendship of the fool is woe and perdition: hear this tale as a parable.
  • دوستی ابله بود رنج و ضلال ** این حکایت بشنو از بهر مثال‏

  • On putting trust in the fawningness and good faith of the bear.
  • اعتماد کردن بر تملق و وفای خرس‏

  • A dragon was pulling a bear (into its jaws); a valiant man went and succoured it.
  • اژدهایی خرس را در می‏کشید ** شیر مردی رفت و فریادش رسید

  • The valiant (holy) men are a help in the world when the wail of the oppressed reaches (them).
  • شیر مردانند در عالم مدد ** آن زمان کافغان مظلومان رسد

  • From every quarter they hear the cry of the oppressed and run in that direction, like the mercy of God.
  • بانگ مظلومان ز هر جا بشنوند ** آن طرف چون رحمت حق می‏دوند

  • Those buttresses for the breaches of the world, those physicians for hidden maladies, 1935
  • آن ستونهای خللهای جهان ** آن طبیبان مرضهای نهان‏

  • Are pure love and justice and mercy; even as God, they are flawless (incorruptible) and unbribed.
  • محض مهر و داوری و رحمتند ** همچو حق بی‏علت و بی‏رشوتند

  • (If you ask one of them), “Why dost thou give him this aid all at once?” he says, “On account of his grief and helplessness.”
  • این چه یاری می‏کنی یک بارگیش ** گوید از بهر غم و بی‏چارگیش‏

  • Lovingkindness is fallen a prey to the valiant (holy) man, (for) medicine seeks naught in the world but the pain (which it should cure).
  • مهربانی شد شکار شیر مرد ** در جهان دارو نجوید غیر درد

  • Wherever a pain is, the remedy goes there: wherever a lowland is, the water runs there.
  • هر کجا دردی دوا آن جا رود ** هر کجا پستی است آب آن جا دود

  • If thou want the water of mercy, go, become lowly, and then drink the wine of mercy and become drunken. 1940
  • آب رحمت بایدت رو پست شو ** و آن گهان خور خمر رحمت مست شو

  • Mercy upon mercy comes (and rises like a flood) up to the head; do not thou come down to (and dwell upon) a single mercy, O son!
  • رحمت اندر رحمت آمد تا به سر ** بر یکی رحمت فرومای ای پسر

  • Bring the sky under thy feet, O brave one! Hear from above the firmament the noise of the (celestial) music!
  • چرخ را در زیر پا آر ای شجاع ** بشنو از فوق فلک بانگ سماع‏

  • Put out of thine ear the cotton of evil suggestion, that the cries from heaven may come into thine ear.
  • پنبه‏ی وسواس بیرون کن ز گوش ** تا به گوشت آید از گردون خروش‏

  • Purge thy two eyes from the hair of defect, that thou mayst behold the garden and cypress-plot of the world unseen.
  • پاک کن دو چشم را از موی عیب ** تا ببینی باغ و سروستان غیب‏

  • Eject the phlegm from thy brain and nose, that the wind of God may come into the centres of thy (spiritual) sense of smell. 1945
  • دفع کن از مغز و از بینی زکام ** تا که ریح الله در آید در مشام‏

  • Do not leave (in thyself) any trace of fever and bile, that thou mayst get from the world the taste of sugar.
  • هیچ مگذار از تب و صفرا اثر ** تا بیابی از جهان طعم شکر

  • Remedium virilitatis adhibe neu virilitate carens cucurreris, that a hundred kinds of fair ones may come forth. [Cure (your) manhood and don’t run around impotently, that a hundred kinds of fair ones may come forth.]
  • داروی مردی کن و عنین مپوی ** تا برون آیند صد گون خوب روی‏