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5
3286-3335

  • The fools in their ignorance said to Majnún, “The beauty of Laylá is not so very great, it is of slight account.
  • ابلهان گفتند مجنون را ز جهل  ** حسن لیلی نیست چندان هست سهل 

  • There are thousands of moon-like sweethearts fairer than she in our city.”
  • بهتر از وی صد هزاران دلربا  ** هست هم‌چون ماه اندر شهر ما 

  • He replied, “The (outward) form is a pot, and beauty is the wine: God is giving me wine from her form.
  • گفت صورت کوزه است و حسن می  ** می خدایم می‌دهد از نقش وی 

  • He gave you vinegar from her pot, lest love of her should pull you by the ears.”
  • مر شما را سرکه داد از کوزه‌اش  ** تا نباشد عشق اوتان گوش کش 

  • The hand of God, the Almighty and Glorious, gives poison or honey to every one from the same pot. 3290
  • از یکی کوزه دهد زهر و عسل  ** هر یکی را دست حق عز و جل 

  • Thou seest the pot, but the wine does not show itself to the wrong eye.
  • کوزه می‌بینی ولیکن آب شراب  ** روی ننماید به چشم ناصواب 

  • Spiritual experience is (like) the women who look modestly: it shows no sign but to its possessor.
  • قاصرات الطرف باشد ذوق جان  ** جز به خصم خود بنماید نشان 

  • That wine is (like) the women who look modestly, while these vessels screening it (from view) are like the tents.
  • قاصرات الطرف آمد آن مدام  ** وین حجاب ظرفها هم‌چون خیام 

  • The great river (too) is (like) a tent, wherein is life for the duck, but death for crows.
  • هست دریا خیمه‌ای در وی حیات  ** بط را لیکن کلاغان را ممات 

  • Venom also is the snake's food and provision, (but) its venom is anguish and death to others. 3295
  • زهر باشد مار را هم قوت و برگ  ** غیر او را زهر او دردست و مرگ 

  • The form of every blessing and affliction is a Hell to this one, a Paradise to that one.
  • صورت هر نعمتی و محنتی  ** هست این را دوزخ آن را جنتی 

  • Therefore (though) ye see all bodies and things, and there is food and poison in them (all)—ye see (it) not.
  • پس همه اجسام و اشیا تبصرون  ** واندرو قوتست و سم لاتبصرون 

  • Every body resembles a bowl or a pot, wherein is both food and a (cause of) heart-burning.
  • هست هر جسمی چو کاسه و کوزه‌ای  ** اندرو هم قوت و هم دلسوزه‌ای 

  • The bowl is visible, the plenty (contained) in it is hidden: (only) he who tastes it (the contents) knows what he is eating or drinking from it.
  • کاسه پیدا اندرو پنهان رغد  ** طاعمش داند کزان چه می‌خورد 

  • The form of Joseph was like a beauteous cup: from it his father drank a hundred exhilarating wines. 3300
  • صورت یوسف چو جامی بود خوب  ** زان پدر می‌خورد صد باده‌ی طروب 

  • Again, to his brethren (the draught they took) from it was poisoned water which was increasing in them anger and hatred.
  • باز اخوان را از آن زهراب بود  ** کان دریشان خشم و کینه می‌فزود 

  • Again, to Zalíkhá (the draught she took) from it was (sweet as) sugar: she was quaffing a different opiate from (the hand of) Love.
  • باز از وی مر زلیخا را سکر  ** می‌کشید از عشق افیونی دگر 

  • The nutriment which came from Joseph to that fair one was other than that which came to Jacob.
  • غیر آنچ بود مر یعقوب را  ** بود از یوسف غذا آن خوب را 

  • The sherbets are various, but the pot is one, in order that no doubt may remain in thee concerning the wine of the Unseen.
  • گونه‌گونه شربت و کوزه یکی  ** تا نماند در می غیبت شکی 

  • The wine belongs to the Unseen, the pot to this world: the pot is apparent, the wine in it is very hidden: 3305
  • باده از غیبست و کوزه زین جهان  ** کوزه پیدا باده در وی بس نهان 

  • Very hidden from the eyes of the uninitiated, but manifest and evident to the adept.
  • بس نهان از دیده‌ی نامحرمان  ** لیک بر محرم هویدا و عیان 

  • O my God, our eyes have been intoxicated. Forgive us: our burdens have been made heavy.
  • یا الهی سکرت ابصارنا  ** فاعف عنا اثقلت اوزارنا 

  • O concealed One who hast filled (the world) from East to West (with Thy radiance) and art exalted above the light of the Orient and the Occident,
  • یا خفیا قد ملات الخافقین  ** قد علوت فوق نور المشرقین 

  • Thou art an inmost Ground of consciousness revealing our inmost thoughts, Thou art a bursting (Force) that causes our (dammed-up) rivers to burst forth.
  • انت سر کاشف اسرارنا  ** انت فجر مفجر انهارنا 

  • O Thou whose Essence is hidden while Thy gifts are sensible, Thou art as the water and we as the millstone. 3310
  • یا خفی الذات محسوس العطا  ** انت کالماء و نحن کالرحا 

  • Thou art as the wind and we as the dust: the wind is hidden while the dust blown by it is plainly visible.
  • انت کالریح و نحن کالغبار  ** تختفی الریح و غبراها جهار 

  • Thou art the Spring, we are fair as the verdant orchard: it (the Spring) is hidden while its bounty is manifest.
  • تو بهاری ما چو باغ سبز خوش  ** او نهان و آشکارا بخششش 

  • Thou art as the spirit, we are like hand and foot: the closing and opening of the hand is due to the spirit.
  • تو چو جانی ما مثال دست و پا  ** قبض و بسط دست از جان شد روا 

  • Thou art as the reason, we are like this tongue: this tongue hath its (power of) expression from the reason.
  • تو چو عقلی ما مثال این زبان  ** این زبان از عقل دارد این بیان 

  • Thou art like the joy, and we are the laughter, for we are the result of (Thy) blessed joy. 3315
  • تو مثال شادی و ما خنده‌ایم  ** که نتیجه‌ی شادی فرخنده‌ایم 

  • (All) our movement (action) is really a continual profession of faith which bears witness to the Eternal Almighty One.
  • جنبش ما هر دمی خود اشهدست  ** که گواه ذوالجلال سرمدست 

  • The turning of the millstone in agitation is a profession of faith in the existence of the waterbrook.
  • گردش سنگ آسیا در اضطراب  ** اشهد آمد بر وجود جوی آب 

  • O Thou who art beyond my conception and utterance, dust be on the head of me and my similes!
  • ای برون از وهم و قال و قیل من  ** خاک بر فرق من و تمثیل من 

  • Thy servant cannot refrain from depicting Thy beauty: every moment he says to Thee, “May my soul be Thy carpet!”
  • بنده نشکیبد ز تصویر خوشت  ** هر دمت گوید که جانم مفرشت 

  • (He is) like the shepherd who used to say, “O God, come to Thy shepherd and lover, 3320
  • هم‌چو آن چوپان که می‌گفت ای خدا  ** پیش چوپان و محب خود بیا 

  • That I may seek out the lice in Thy smock and stitch Thy shoon and kiss Thy skirt.”
  • تا شپش جویم من از پیراهنت  ** چارقت دوزم ببوسم دامنت 

  • There was none equal to him in passion and love, but he fell short in glorification and (respectful) speech.
  • کس نبودش در هوا و عشق جفت  ** لیک قاصر بود از تسبیح و گفت 

  • His love pitched its tent on the sky: the (beloved) Soul became the dog (guardian) of that shepherd's tent.
  • عشق او خرگاه بر گردون زده  ** جان سگ خرگاه آن چوپان شده 

  • When the sea of Divine Love surged up, it struck upon his heart; it struck (only) upon your ear.
  • چونک بحر عشق یزدان جوش زد  ** بر دل او زد ترا بر گوش زد 

  • Story of Júhí, who put on a chádar, went to hear the sermon, seated himself amongst the women, and behaved in such a way that a certain woman knew he was a man and screamed.
  • حکایت جوحی کی چادر پوشید و در وعظ میان زنان نشست و حرکتی کرد زنی او را بشناخت کی مردست نعره‌ای زد 

  • There was a preacher, very fine in his exposition, under whose pulpit a great number of men and women were assembled. 3325
  • واعظی بد بس گزیده در بیان  ** زیر منبر جمع مردان و زنان 

  • Júhí went (to hear him): he got a chádar and veil and entered amongst the women without (his sex) being recognised.
  • رفت جوحی چادر و روبند ساخت  ** در میان آن زنان شد ناشناخت 

  • Someone asked the preacher secretly num pili in pube precibus sollennibus detrimentum faciant. [Some one asked the preacher secretly, “Are pubic hairs a deficiency in (doing) the ritual prayer?”]
  • سایلی پرسید واعظ را به راز  ** موی عانه هست نقصان نماز 

  • The preacher replied, “Quo tempore pili in pube longi fiunt, tum noxa est ob illos in precibus sollennibus. [The preacher replied, “When the pubic hair becomes long, then there is (legal) dislike of it in the ritual prayer.]
  • گفت واعظ چون شود عانه دراز  ** پس کراهت باشد از وی در نماز 

  • Vel psilothro vel novacula illos tonde, in order that your ritual prayer may be perfect and excellent and seemly.” [Scrape (it off) with a depilatory (of lime) or a razor, in order that your ritual prayer may be perfect and excellent and seemly.”]
  • یا به آهک یا ستره بسترش  ** تا نمازت کامل آید خوب و خوش 

  • The questioner said, “Ad quem modum pervenire oportet eorum longitudinem ut preces meae detrimentum capiant?” [The questioner said, “To what limit is the length stipulated, so that my ritual prayer is deficient?”] 3330
  • گفت سایل آن درازی تا چه حد  ** شرط باشد تا نمازم کم بود 

  • He replied, “Cum longitudine tanti evaserint quantum hordei unum granum, relligio est ut tondeas, O multa rogitans.” [He replied, “When it becomes the size of a barley seed in length, then shaving is a (religious) requirement, O (excessive) questioner.”]
  • گفت چون قدر جوی گردد به طول  ** پس ستردن فرض باشد ای سول 

  • At once Júhí said (to the woman beside him), “O soror, inspice piline in pube mea hujusmodi facti sint. [At once Júhí said (to the woman beside him), “O sister, find out (if) my pubic hair has become (a length) such as this.]
  • گفت جوحی زود ای خوهر ببین  ** عانه‌ی من گشته باشد این چنین 

  • Deo ut placeas, manum affer, (tenta) num illi usque ad modum noxae pervenerint.” [In order to satisfy (the requirement of) God, bring forth (your) hand (to determine) whether it has reached to the disliked amount.”]
  • بهر خشنودی حق پیش آر دست  ** که آن به مقدار کراهت آمدست 

  • Mulier manum in bracas viri demisit: penis ejus impegit manum mulieris. [The woman put (her) hand into the man’s trousers: his penis contacted the woman’s hand.]
  • دست زن در کرد در شلوار مرد  ** کیر او بر دست زن آسیب کرد 

  • Thereupon the woman gave a loud scream: the preacher said, “My discourse has smitten her heart.” 3335
  • نعره‌ای زد سخت اندر حال زن  ** گفت واعظ بر دلش زد گفت من