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4
3090-3139

  • From awaking, there came to him a joy which he had not experienced in (all) his life; 3090
  • شادیی آمد ز بیداریش پیش ** که ندیده بود اندر عمر خویش

  • For (now) from joy likewise he was about to perish: this spirit and body is mightily shackled with the collar (of death).
  • که ز شادی خواست هم فانی شدن ** بس مطوق آمد این جان و بدن

  • This lamp dies from (is extinguished by) the breath of sorrow, and it also dies from the breath of joy. Here, look you, is a pleasant jest!
  • از دم غم می‌بمیرد این چراغ ** وز دم شادی بمیرد اینت لاغ

  • He (Man) is living between these two deaths: this (being) that resembles one shackled with a collar is an occasion for laughter.
  • در میان این دو مرگ او زنده است ** این مطوق شکل جای خنده است

  • The king said to himself, “In consequence of the Lord's causation such a sorrow as that was the cause of joy.”
  • شاه با خود گفت شادی را سبب ** آنچنان غم بود از تسبیب رب

  • Oh, wonderful (that) the same thing from one aspect (is) death and from another aspect a quickening with life and a provision! 3095
  • ای عجب یک چیز از یک روی مرگ ** وان ز یک روی دگر احیا و برگ

  • The same thing is destructive in relation to one circumstance, while again it is preservative in regard to another.
  • آن یکی نسبت بدان حالت هلاک ** باز هم آن سوی دیگر امتساک

  • Bodily joy is perfection in regard to that which is of the present world, (but it is) defect and failure in regard to the Day of the latter end.
  • شادی تن سوی دنیاوی کمال ** سوی روز عاقبت نقص و زوال

  • The oneiromancer, too, declares laughter in dreams to be (a presage of) weeping with regrets and griefs,
  • خنده را در خواب هم تعبیر خوان ** گریه گوید با دریغ و اندهان

  • (While) for weeping in dreams joy and gladness are (presaged) in the interpretation, O gleeful man.
  • گریه را در خواب شادی و فرح ** هست در تعبیر ای صاحب مرح

  • The king pondered, saying, “This sorrow, indeed, is past, but my soul has become suspicious (has misgivings and fears) of (being afflicted by) one of the same kind; 3100
  • شاه اندیشید کین غم خود گذشت ** لیک جان از جنس این بدظن گشت

  • And if such a thorn enter my foot (if such a calamity befall me) that the rose departs (that my son dies), I must needs have a keepsake.”
  • ور رسد خاری چنین اندر قدم ** که رود گل یادگاری بایدم

  • Since the causes of mortality are infinite, which road, then, shall we bar?
  • چون فنا را شد سبب بی‌منتهی ** پس کدامین راه را بندیم ما

  • A hundred windows and doors facing towards mordant death are ever creaking as they are opened,
  • صد دریچه و در سوی مرگ لدیغ ** می‌کند اندر گشادن ژیغ ژیغ

  • (But) from greed for (worldly) provision the ear of the covetous does not hear the harsh creaking of those doors of death.
  • ژیغ‌ژیغ تلخ آن درهای مرگ ** نشنود گوش حریص از حرص برگ

  • From the side of the body, pains are the noise of the door; and from the side of enemies, maltreatment is the noise of the door. 3105
  • از سوی تن دردها بانگ درست ** وز سوی خصمان جفا بانگ درست

  • My dear friend, read for one moment the table of contents of (books on) Medicine; look at the flaming fire of diseases!
  • جان سر بر خوان دمی فهرست طب ** نار علتها نظر کن ملتهب

  • Through all those tumours (maladies) there is a way (for death) into this house: at every two steps there is a pit full of scorpions.
  • زان همه غرها درین خانه رهست ** هر دو گامی پر ز کزدمها چهست

  • (The king said), “The wind is fierce and my lamp is a docked (imperfect) one: I will light another lamp from it,
  • باد تندست و چراغم ابتری ** زو بگیرانم چراغ دیگری

  • So that maybe one complete (lamp) will arise from them both, if that one lamp be put out by the wind,”
  • تا بود کز هر دو یک وافی شود ** گر به باد آن یک چراغ از جا رود

  • Like the gnostic who, for the sake of (gaining) freedom from care, has lit the candle of the heart (spirit) from this defective lamp of the body, 3110
  • هم‌چو عارف کن تن ناقص چراغ ** شمع دل افروخت از بهر فراغ

  • In order that, one day when this (bodily lamp) dies of a sudden, he may place before his eye the candle of the spirit.
  • تا که روزی کین بمیرد ناگهان ** پیش چشم خود نهد او شمع جان

  • He (the king) did not understand this; therefore in his heedlessness he applied the perishing candle to another perishable.
  • او نکرد این فهم پس داد از غرر ** شمع فانی را بفانیی دگر

  • How the king brought his son a bride for fear of his race coming to an end.
  • عروس آوردن پادشاه فرزند خود را از خوف انقطاع نسل

  • (The king said to himself), “It is necessary, then, to seek a bride for him, that from this marriage offspring may appear,
  • پس عروسی خواست باید بهر او ** تا نماید زین تزوج نسل رو

  • (So that) if this falcon (my son) return to the state of mortality his young may become a falcon after (the death of) the falcon,
  • گر رود سوی فنا این باز باز ** فرخ او گردد ز بعد باز باز

  • (And that) if the form of this falcon go from here, his inward meaning may endure in his son. 3115
  • صورت او باز گر زینجا رود ** معنی او در ولد باقی بود

  • On account of this, that renowned (spiritual) king, Mustafá (Mohammed), said, ‘The son is the marrow of his father.’
  • بهر این فرمود آن شاه نبیه ** مصطفی که الولد سر ابیه

  • For this reason all people, (being moved) by heartfelt love, teach their children (their own) trades,
  • بهر این معنی همه خلق از شغف ** می‌بیاموزند طفلان را حرف

  • To the end that these inward meanings may remain in the world when that body of theirs becomes hidden.
  • تا بماند آن معانی در جهان ** چون شود آن قالب ایشان نهان

  • God in His wisdom has given them intense desire for the right guidance of every little one capable (of learning).
  • حق به حکمت حرصشان دادست جد ** بهر رشد هر صغیر مستعد

  • I too, for the purpose of (ensuring) the continuance of my race, will seek for my son a wife of good principles. 3120
  • من هم از بهر دوام نسل خویش ** جفت خواهم پور خود را خوب کیش

  • I will seek a girl who is the offspring of a righteous man, not the offspring of a stern-visaged king.”
  • دختری خواهم ز نسل صالحی ** نی ز نسل پادشاهی کالحی

  • This righteous man is himself a king, he is free, he is not the prisoner of lust and gluttony.
  • شاه خود این صالحست آزاد اوست ** نی اسیر حرص فرجست و گلوست

  • They (the people) have given (those) prisoners the title of “king” by inversion, just as Káfúr (Camphor) is the name of that negro.
  • مر اسیران را لقب کردند شاه ** عکس چون کافور نام آن سیاه

  • The blood-drinking (deadly) wilderness is named mafáza (place of safety); the vulgar call the leper Níkbakht (Fortunatus).
  • شد مفازه بادیه‌ی خون‌خوار نام ** نیکبخت آن پیس را کردند عام

  • They have described the prisoner of lust and anger and ambition by the name of Mír or Sadr-i ajall (most honourable prince). 3125
  • بر اسیر شهوت و حرص و امل ** بر نوشته میر یا صدر اجل

  • To those prisoners of Doom (asírán-i ajal) the vulgar in (all) the lands have given the title of “most honourable Amírs” (amírán-i ajall).
  • آن اسیران اجل را عام داد ** نام امیران اجل اندر بلاد

  • They call high-placed (Sadr) him whose soul is (placed) low in the vestibule, that is to say, (worldly) power and riches.
  • صدر خوانندش که در صف نعال ** جان او پستست یعنی جاه و مال

  • When the king chose (matrimonial) relationship with an ascetic, this news came to the ears of (his) ladies.
  • شاه چون با زاهدی خویشی گزید ** این خبر در گوش خاتونان رسید

  • How the king chose the daughter of a poor ascetic for his son and how the ladies of the harem raised objections and disdained the (proposed) alliance with the dervish.
  • اختیار کردن پادشاه دختر درویش زاهدی را از جهت پسر و اعتراض کردن اهل حرم و ننگ داشتن ایشان از پیوندی درویش

  • The prince's mother, from deficiency of understanding, said, “According to reason and tradition equality (of rank) is requisite.
  • مادر شه‌زاده گفت از نقص عقل ** شرط کفویت بود در عقل نقل

  • Thou from stinginess and miserliness and shrewdness wishest to ally our son with a beggar.” 3130
  • تو ز شح و بخل خواهی وز دها ** تا ببندی پور ما را بر گدا

  • He (the king) said, “It is a fault to call the righteous man a beggar, for through the grace of God he is spiritually rich.
  • گفت صالح را گدا گفتن خطاست ** کو غنی القلب از داد خداست

  • He is taking refuge in contentment because of piety, not because of meanness and laziness, like the beggar.
  • در قناعت می‌گریزد از تقی ** نه از لیمی و کسل هم‌چون گدا

  • The penury which arises from contentment and piety is distinct from the poverty and penury of the base.
  • قلتی کان از قناعت وز تقاست ** آن ز فقر و قلت دونان جداست

  • If that one (the beggar) find a single groat, he bows his head (in homage), while this one (the righteous man) in his lofty aspiration recoils from a treasure of gold.
  • حبه‌ای آن گر بیابد سر نهد ** وین ز گنج زر به همت می‌جهد

  • The king who from cupidity is betaking himself to everything unlawful— the man of noble mind calls him a beggar.” 3135
  • شه که او از حرص قصد هر حرام ** می‌کند او را گدا گوید همام

  • She (the prince's mother) said, “Where are his cities and castles (to furnish) the wedding-outfit, or (where are his means of) scattering gems and pieces of gold?”
  • گفت کو شهر و قلاع او را جهاز ** یا نثار گوهر و دینار ریز

  • He (the king) said, “Begone! Whosoever prefers to care for religion, God cuts off from him all remaining cares.”
  • گفت رو هر که غم دین برگزید ** باقی غمها خدا از وی برید

  • The king prevailed and gave (in marriage) to him (his son) a maiden of goodly nature, belonging to the family of a righteous man.
  • غالب آمد شاه و دادش دختری ** از نژاد صالحی خوش جوهری

  • Verily, she had none to rival her in loveliness: her face was brighter than the sun at morn.
  • در ملاحت خود نظیر خود نداشت ** چهره‌اش تابان‌تر از خورشید چاشت