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5
2723-2772

  • The sweets scattered by Reason are poison to the wild beast, because the good of (that which is) good is antagonistic to (that which is) evil.
  • زهر دد باشد شکرریز خرد  ** زانک نیک نیک باشد ضد بد 

  • The wild beast dare not devour the flesh of the lover: Love is known both to the good and the evil;
  • لحم عاشق را نیارد خورد دد  ** عشق معروفست پیش نیک و بد 

  • And if the wild beast devour him even parabolically, the lover's flesh will become poison and kill him. 2725
  • ور خورد خود فی‌المثل دام و ددش  ** گوشت عاشق زهر گردد بکشدش 

  • Everything except love is devoured by Love: to the beak of Love the two worlds are (but) a single grain.
  • هر چه جز عشقست شد ماکول عشق  ** دو جهان یک دانه پیش نول عشق 

  • Does a grain ever devour the bird? Does the manger ever feed on the horse?
  • دانه‌ای مر مرغ را هرگز خورد  ** کاهدان مر اسپ را هرگز چرد 

  • Do service (to God), that perchance thou mayst become a lover: (devotional) service is a means of gaining (Love): it comes into action (produces an effect).
  • بندگی کن تا شوی عاشق لعل  ** بندگی کسبیست آید در عمل 

  • The servant (of God) desires to be freed from Fortune; the lover (of God) nevermore desires to be free.
  • بنده آزادی طمع دارد ز جد  ** عاشق آزادی نخواهد تا ابد 

  • The servant is always seeking a robe of honour and a stipend; all the lover's robe of honour is his vision of the Beloved. 2730
  • بنده دایم خلعت و ادرارجوست  ** خلعت عاشق همه دیدار دوست 

  • Love is not contained in speech and hearing: Love is an ocean whereof the depth is invisible.
  • در نگنجد عشق در گفت و شنید  ** عشق دریاییست قعرش ناپدید 

  • The drops of the sea cannot be numbered: the Seven Seas are petty in comparison with that Ocean.
  • قطره‌های بحر را نتوان شمرد  ** هفت دریا پیش آن بحرست خرد 

  • This discourse hath no end. Return, O reader, to the story of the Shaykh of the time.
  • این سخن پایان ندارد ای فلان  ** باز رو در قصه‌ی شیخ زمان 

  • On the meaning of “But for thee, I would not have created the heavens.”
  • در معنی لولاک لما خلقت الافلاک 

  • A Shaykh like this became a beggar (going) from street to street. Love is reckless: beware!
  • شد چنین شیخی گدای کو به کو  ** عشق آمد لاابالی اتقوا 

  • Love makes the sea boil like a kettle; Love crumbles the mountain like sand; 2735
  • عشق جوشد بحر را مانند دیگ  ** عشق ساید کوه را مانند ریگ 

  • Love cleaves the sky with a hundred clefts; Love unconscionably makes the earth to tremble.
  • عشق‌بشکافد فلک را صد شکاف  ** عشق لرزاند زمین را از گزاف 

  • The pure Love was united with Mohammed: for Love's sake God said to him, “But for thee.”
  • با محمد بود عشق پاک جفت  ** بهر عشق او را خدا لولاک گفت 

  • Since he alone was the ultimate goal in Love, therefore God singled him out from the (other) prophets,
  • منتهی در عشق چون او بود فرد  ** پس مر او را ز انبیا تخصیص کرد 

  • (Saying), “Had it not been for pure Love's sake, how should I have bestowed an existence on the heavens?
  • گر نبودی بهر عشق پاک را  ** کی وجودی دادمی افلاک را 

  • I have raised up the lofty celestial sphere, that thou mayst apprehend the sublimity of Love. 2740
  • من بدان افراشتم چرخ سنی  ** تا علو عشق را فهمی کنی 

  • Other benefits come from the celestial sphere: it is like the egg, (while) these (benefits) are consequential, like the chick.
  • منفعتهای دیگر آید ز چرخ  ** آن چو بیضه تابع آید این چو فرخ 

  • I have made the earth altogether lowly, that thou mayst gain some notion of the lowliness of lovers.
  • خاک را من خوار کردم یک سری  ** تا ز خواری عاشقان بویی بری 

  • We have given greenness and freshness to the earth, that thou mayst become acquainted with the (spiritual) transmutation of the dervish.”
  • خاک را دادیم سبزی و نوی  ** تا ز تبدیل فقیر آگه شوی 

  • These firm-set mountains describe (represent) to thee the state of lovers in steadfastness,
  • با تو گویند این جبال راسیات  ** وصف حال عاشقان اندر ثبات 

  • Although that (state) is a reality, while this (description) is (only) an image, O son, (which is employed) in order that he (who offers it) may bring it nearer to thy understanding. 2745
  • گرچه آن معنیست و این نقش ای پسر  ** تا به فهم تو کند نزدیک‌تر 

  • They liken anguish to thorns; it is not that (in reality), but they do so as a means of arousing (thy) attention.
  • غصه را با خار تشبیهی کنند  ** آن نباشد لیک تنبیهی کنند 

  • When they called a hard heart “stony,” that was (really) inappropriate, (but) they made it serve as a similitude.
  • آن دل قاسی که سنگش خواندند  ** نامناسب بد مثالی راندند 

  • The archetype of that (object of comparison) is inconceivable: put the blame on thy conceptual faculty, and do not regard it (the archetype) as negated (nonexistent).
  • در تصور در نیاید عین آن  ** عیب بر تصویر نه نفیش مدان 

  • How the Shaykh, in obedience to the intimation from the Unseen, went with his basket four times in one day to the house of a certain Amír for the purpose of begging; and how the Amír rebuked him for his impudence, and how he excused himself to the Amír.
  • رفتن این شیخ در خانه‌ی امیری بهر کدیه روزی چهار بار به زنبیل به اشارت غیب و عتاب کردن امیر او را بدان وقاحت و عذر گفتن او امیر را 

  • One day the Shaykh went four times to the palace of an Amír, in order to beg like a dervish,
  • شیخ روزی چار کرت چون فقیر  ** بهر کدیه رفت در قصر امیر 

  • (With) a basket in his hand, crying, “Something for God's sake! The Creator of the soul is seeking a piece of bread.” 2750
  • در کفش زنبیل و شی لله زنان  ** خالق جان می‌بجوید تای نان 

  • ’Tis preposterous, O son: it makes even Universal Reason giddy-headed (astounded).
  • نعلهای بازگونه‌ست ای پسر  ** عقل کلی را کند هم خیره‌سر 

  • When the Amír saw him, he said to him, “O impudent man, I will tell you something, (but) do not fasten on me the name of niggard.
  • چون امیرش دید گفتش ای وقیح  ** گویمت چیزی منه نامم شحیح 

  • What callousness and effrontery and (insolent) behaviour is this, that you come in (here) four times in one day?
  • این چه سغری و چه رویست و چه کار  ** که به روزی اندر آیی چار بار 

  • Who here is attached to you, Shaykh? Never have I seen a sturdy beggar like you.
  • کیست اینجا شیخ اندر بند تو  ** من ندیدم نر گدا مانند تو 

  • You have brought (all) beggars into contempt and disgrace: what abominable importunity, worthy of ‘Abbás (himself), is this that you have shown! 2755
  • حرمت و آب گدایان برده‌ای  ** این چه عباسی زشت آورده‌ای 

  • ‘Abbás (the seller) of date-syrup is (merely) your groom: may no freethinker (mulhid) have such an ill-starred soul!”
  • غاشیه بر دوش تو عباس دبس  ** هیچ ملحد را مباد این نفس نحس 

  • He replied, “O Amír, I am devoted to the (Divine) command. Be silent! Thou art not acquainted with my (inward) fire: do not boil (rage) so much!
  • گفت امیرا بنده فرمانم خموش  ** ز آتشم آگه نه‌ای چندین مجوش 

  • Had I found in myself any greed for bread, I would have ripped my bread craving belly.
  • بهر نان در خویش حرصی دیدمی  ** اشکم نان‌خواه را بدریدمی 

  • During seven years, (inspired) by the ardour of Love that cooks the body, I have eaten (nothing but) vine-leaves in the wilderness,
  • هفت سال از سوز عشق جسم‌پز  ** در بیابان خورده‌ام من برگ رز 

  • So that, from my eating withered and fresh leaves, this bodily colour of mine had turned green.” 2760
  • تا ز برگ خشک و تازه خوردنم  ** سبز گشته بود این رنگ تنم 

  • So long as thou art in the veil of the Father of mankind (Adam), do not look slightingly on the lovers (of God).
  • تا تو باشی در حجاب بوالبشر  ** سرسری در عاشقان کمتر نگر 

  • The acute men who have split hairs (in profound investigation) and with (all) their soul have (studied and) apprehended the science of astronomy,
  • زیرکان که مویها بشکافتند  ** علم هیات را به جان دریافتند 

  • And the sciences of sorcery and magic and (natural) philosophy, and, though they do not know (these sciences) with real knowledge,
  • علم نارنجات و سحر و فلسفه  ** گرچه نشناسند حق المعرفه 

  • Yet have endeavoured (to know them) as far as they possibly can, and have surpassed all their rivals—
  • لیک کوشیدند تا امکان خود  ** بر گذشتند از همه اقران خود 

  • Love was jealous and withdrew from them: such a (manifest) Sun became invisible to them. 2765
  • عشق غیرت کرد و زیشان در کشید  ** شد چنین خورشید زیشان ناپدید 

  • (I marvel), how did such a Sun withdraw its face from the light of an eye that observed a star in the daytime?
  • نور چشمی کو به روز استاره دید  ** آفتابی چون ازو رو در کشید 

  • Abandon this (revilement); hark, accept my counsel: regard the lovers (of God) with the eye of love.
  • زین گذر کن پند من بپذیر هین  ** عاشقان را تو به چشم عشق بین 

  • (Their) time is precious and their souls are on the watch (for the Beloved): at that moment they cannot excuse themselves to thee.
  • وقت نازک باشد و جان در رصد  ** با تو نتوان گفت آن دم عذر خود 

  • Apprehend (their real state), do not be dependent on their words, do not wound the breasts (hearts) of the lovers.
  • فهم کن موقوف آن گفتن مباش  ** سینه‌های عاشقان را کم خراش 

  • Hast not thou formed a bad opinion of this enthusiasm (of theirs)? (Thou hast done so from prudence): do not abandon prudence, always act with caution; 2770
  • نه گمانی برده‌ای تو زین نشاط  ** حزم را مگذار می‌کن احتیاط 

  • (But) it (prudence) is either necessary or allowable or absurd: take this middle course in prudence, O interferer.
  • واجبست و جایزست و مستحیل  ** این وسط را گیر در حزم ای دخیل 

  • How the admonition of the Shaykh and the reflexion of (the impression produced by) his sincerity moved the Amír to weep; and how after (having shown) that irreverence he gave up (to him the contents of) his treasury; and how the Shaykh preserved himself (from temptation) and refused to accept (the gift) and said, “I cannot take any action in the absence of an intimation (from God).”
  • گریان شدن امیر از نصیحت شیخ و عکس صدق او و ایثار کردن مخزن بعد از آن گستاخی و استعصام شیخ و قبول ناکردن و گفتن کی من بی‌اشارت نیارم تصرفی کردن 

  • He (the Shaykh) said this and began to weep with ecstatic cries, the tears rolling hither and thither down his cheeks.
  • این بگفت و گریه در شد های های  ** اشک غلطان بر رخ او جای جای