He spilt a beverage that is better than his (own) blood, and now he has fled from me, like women.
شربتی که به ز خون اوست ریخت ** این زمان همچون زنان از ما گریخت
But how shall he save his life from my hand? (Even) suppose that he flies up on high like a bird,
لیک جان از دست من او کی برد ** گیر همچون مرغ بالا بر پرد
I will shoot the arrow of my vengeance at his wings, I will tear out his good-for-nothing wings and feathers.
تیر قهر خویش بر پرش زنم ** پر و بال مردریگش بر کنم
If he enter the hard rock (to escape) from my pursuit, I will drag him forth from the heart of the rock just now.
گر رود در سنگ سخت از کوششم ** از دل سنگش کنون بیرون کشم
I will inflict on his body such a blow as will be a warning to base scoundrels.3560
من برانم بر تن او ضربتی ** که بود قوادکان را عبرتی
Hypocrisy to all and even to me! I will give him and a hundred like him their due at this moment.”
با همه سالوس با ما نیز هم ** داد او و صد چو او این دم دهم
His (the Amír's) bloodthirsty wrath had become a rebel: a fire (of rage) was coming up from his mouth.
خشم خونخوارش شده بد سرکشی ** از دهانش می بر آمد آتشی
How the neighbours of the ascetic, who were interceding for him, kissed the hands and feet of the Amír and humbly entreated him a second time.
دو بار دست و پای امیر را بوسیدن و لابه کردن شفیعان و همسایگان زاهد
At the breath of his clamour those intercessors kissed his hands and feet several times,
آن شفیعان از دم هیهای او ** چند بوسیدند دست و پای او
Saying, “O Amír, it does not beseem thee to exact vengeance: if the wine is gone, (yet) thou art delicious without wine.
کای امیر از تو نشاید کین کشی ** گر بشد باده تو بیباده خوشی
Wine derives its original substance from thy goodliness; the goodliness of water regrets (its lack of) thy goodliness.3565
باده سرمایه ز لطف تو برد ** لطف آب از لطف تو حسرت خورد
Act royally, forgive him, O merciful one, O generous son of a generous sire and grandsire.
پادشاهی کن ببخشش ای رحیم ** ای کریم ابن الکریم ابن الکریم
Every wine is the slave of this (comely) figure and (fair) cheek (of thine): all the drunken feel envy of thee.
هر شرابی بندهی این قد و خد ** جمله مستان را بود بر تو حسد
Thou hast no need of rosy wine: take leave of (its) rosiness, thou (thyself) art (its) rosiness.
هیچ محتاج می گلگون نهای ** ترک کن گلگونه تو گلگونهای
O thou whose Venus-like countenance is (bright as) the morning sun, O thou of whose colour (all) rosinesses are beggars,
ای رخ چون زهرهات شمس الضحی ** ای گدای رنگ تو گلگونهها
The wine that is bubbling invisibly in the jar bubbles thus from longing for thy face.3570
باده کاندر خنب میجوشد نهان ** ز اشتیاق روی تو جوشد چنان
O thou who art the whole sea, what wilt thou do with dew? And O thou who art the whole of existence, why art thou seeking non-existence?
ای همه دریا چه خواهی کرد نم ** وی همه هستی چه میجویی عدم
O resplendent Moon, what wilt thou do with the dust, O thou beside whose face the moon is pallid?
ای مه تابان چه خواهی کرد گرد ** ای که مه در پیش رویت رویزرد
Thou art lovely and beautiful and the mine (source) of every loveliness: why indeed shouldst thou lay thyself under obligations to wine?
تاج کرمناست بر فرق سرت ** طوق اعطیناک آویز برت
The tiara of We have honoured (the sons of Adam) is on the crown of thy head; the collar of We have given thee hangs on thy breast.
تو خوش و خوبی و کان هر خوشی ** تو چرا خود منت باده کشی
Man is the substance, and the celestial sphere is his accident; all things are (like) a branch or the step of a ladder: he is the object.3575
جوهرست انسان و چرخ او را عرض ** جمله فرع و پایهاند و او غرض
O thou to whom reason and foresight and intelligence are slaves, how art thou selling thyself so cheaply?
ای غلامت عقل و تدبیرات و هوش ** چون چنینی خویش را ارزان فروش
Service to thee is imposed on all existence as a duty: how should a substance beg for help from an accident?
خدمتت بر جمله هستی مفترض ** جوهری چون نجده خواهد از عرض
Thou seekest knowledge from books—oh, ridiculous! Thou seekest pleasure from halwá (sweetmeats)—oh, ridiculous!
علم جویی از کتبها ای فسوس ** ذوق جویی تو ز حلوا ای فسوس
Thou art the sea of knowledge hidden in a dewdrop; thou art the universe hidden in a body three ells long.
بحر علمی در نمی پنهان شده ** در سه گز تن عالمی پنهان شده
What is wine or music or sexual intercourse that thou shouldst seek delight and profit there from?3580
می چه باشد یا سماع و یا جماع ** تا بجویی زو نشاط و انتفاع
(’Tis as though) the sun sought to borrow (light) from a mote, (or) a Zuhra begged for a cup (of wine) from a small jar.
آفتاب از ذرهای شد وام خواه ** زهرهای از خمرهای شد جامخواه
Thou art the unconditional spirit imprisoned in conditionality, thou art the sun imprisoned in the (descending) node: here's a pity!”
جان بیکیفی شده محبوس کیف ** آفتابی حبس عقده اینت حیف
How the Amír answered them again.
باز جواب گفتن آن امیر ایشان را
He replied, “Nay, nay, I am the fellow for that wine: I am not content with tasting this delight (of which ye speak).
گفت نه نه من حریف آن میم ** من به ذوق این خوشی قانع نیم
I desire such (wine), that, like the jasmine, I may ever be reeling crookedly (now) that way, now this,
من چنان خواهم که همچون یاسمین ** کژ همیگردم چنان گاهی چنین
And, having been delivered from all fear and hope, I may be swaying to every side, like the willow,3585
وارهیده از همه خوف و امید ** کژ همیگردم بهر سو همچو بید
Swaying to left and right like the willow-bough, which is made to dance all sorts of dances by the wind.”
همچو شاخ بید گردان چپ و راست ** که ز بادش گونه گونه رقصهاست
He that is accustomed to the joy of (spiritual) wine, how should he be satisfied with this delight, Khwája, eh?
آنک خو کردست با شادی می ** این خوشی را کی پسندد خواجه کی
The prophets abandoned this delight because they were steeped in the Divine delight;
انبیا زان زین خوشی بیرون شدند ** که سرشته در خوشی حق بدند
Since their spirit had experienced that delight, these delights seemed to them (mere) play.
زانک جانشان آن خوشی را دیده بود ** این خوشیها پیششان بازی نمود
When any one has been united with a living object of adoration, how should he embrace a dead one?3590
با بت زنده کسی چون گشت یار ** مرده را چون در کشد اندر کنار
Commentary on the Verse “And lo, the After-home is the (real) life, if they but knew.” The gates and walls and area of that World and its water and pitchers and fruits and trees, all are living and speaking and hearing; and on that account Mustafá (Mohammed), on whom be peace, has said that the present world is a carcase and those who seek it are curs. If the next world had no life, the next world too would be a carcase: a carcase is so called because of its being dead, not because of its evil smell and its foulness.
تفسیر این آیت که و ان الدار الاخرة لهی الحیوان لوکانوا یعلمون کی در و دیوار و عرصهی آن عالم و آب و کوزه و میوه و درخت همه زندهاند و سخنگوی و سخنشنو و جهت آن فرمود مصطفی علیه السلام کی الدنیا جیفه و طلابها کلاب و اگر آخرت را حیات نبودی آخرت هم جیفه بودی جیفه را برای مردگیش جیفه گویند نه برای بوی زشت و فرخجی
Since every atom of that World is living and able to understand discourse and eloquent,
آن جهان چون ذره ذره زندهاند ** نکتهدانند و سخن گویندهاند
They (the prophets) have no rest in the dead world, for this (worldly) fodder is only fit for cattle.
در جهان مردهشان آرام نیست ** کین علف جز لایق انعام نیست
Whoever has the rose-garden to feast and dwell in, how should he drink wine in the bath-stove?
هر که را گلشن بود بزم و وطن ** کی خورد او باده اندر گولخن
The abode of the pure spirit is ‘Illiyyín; ’tis the worm that has its home in dung.
جای روح پاک علیین بود ** کرم باشد کش وطن سرگین بود
The cup that purifies is for those intoxicated with God; this briny water is for these blind birds.3595
بهر مخمور خدا جام طهور ** بهر این مرغان کور این آب شور
In the eyes of any one to whom the justice of ‘Umar has not displayed its power, the murderous Hajjáj is just.
هر که عدل عمرش ننمود دست ** پیش او حجاج خونی عادلست
A dead (lifeless) doll is given to (young) girls, for they are ignorant of the play (dalliance) of living (men).
دختران را لعبت مرده دهند ** که ز لعب زندگان بیآگهند
A wooden sword is better suited to children (young boys), since they have not the strength and power (that comes) from manhood.
چون ندارند از فتوت زور و دست ** کودکان را تیغ چوبین بهترست
Infidels are content with the figures of the prophets which are painted (and kept) in churches;
کافران قانع بنقش انبیا ** که نگاریدهست اندر دیرها
(But) as we have (enjoy) a bright period (of inward illumination) from those moons, we have no care for a shadow-figure.3600
زان مهان ما را چو دور روشنیست ** هیچمان پروای نقش سایه نیست
The one figure of him (the prophet) is seated in the (sublunary) world, while his other figure is in heaven, like the moon.
این یکی نقشش نشسته در جهان ** وآن دگر نقشش چو مه در آسمان
This mouth of him is speaking on subtle points (of religion) to those sitting beside him, while the other (mouth) is (engaged) in discourse with God and intimate (with Him).
این دهانش نکتهگویان با جلیس ** و آن دگر با حق به گفتار و انیس
His outward ear is apprehending these (external) words, while his spiritual ear is drawing (into itself) the mysteries of (the Creative Word) Be.
گوش ظاهر این سخن را ضبط کن ** گوش جانش جاذب اسرار کن
His outward eye is apprehending human forms and features, while his inward eye is dazzled in (the glory of) the eye did not stray.