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5
3666-3715

  • I depart. May good be with you! May your spirit during its (earthly) journey never rejoice (even) for a moment,
  • من روان گشتم شما را خیر باد  ** در سفر یک دم مبادا روح شاد 

  • So that it may the sooner go towards its native home! for this (worldly) pleasure waylays (the traveller) on his journey.”
  • تا که زوتر جانب معدن رود  ** کین خوشی اندر سفر ره‌زن شود 

  • When the distinguished guest started up and went off, the wife was sorry for (having spoken) those unsympathetic words.
  • زن پشیمان شد از آن گفتار سرد  ** چون رمید و رفت آن مهمان فرد 

  • Many a time the wife said to him, “Why, O Amír, if I made a merry jest, don't take offence.”
  • زن بسی گفتش که آخر ای امیر  ** گر مزاحی کردم از طیبت مگیر 

  • The wife's supplication and lament were of no avail: he departed and left them to grieve. 3670
  • سجده و زاری زن سودی نداشت  ** رفت و ایشان را در آن حسرت گذاشت 

  • Afterwards the husband and wife clad themselves in blue: they deemed his (radiant) form to be a candle without a basin.
  • جامه ازرق کرد زان پس مرد و زن  ** صورتش دیدند شمعی بی‌لگن 

  • He was going (on his way), and by that man's candle-light the desert was isolated, like Paradise, from the darkness of night.
  • می‌شد و صحرا ز نور شمع مرد  ** چون بهشت از ظلمت شب گشته فرد 

  • He (the husband) made his house a guest-house in sorrow and shame for this (calamitous) event.
  • کرد مهمان خانه خانه‌ی خویش را  ** از غم و از خجلت این ماجرا 

  • In the hearts of them both, (coming) by the hidden way, the phantom of the guest was saying continually,
  • در درون هر دو از راه نهان  ** هر زمان گفتی خیال میهمان 

  • “I am the friend of Khadir: I would have scattered a hundred treasures of munificence (over you), but ’twas not your appointed portion.” 3675
  • که منم یار خضر صد گنج و جود  ** می‌فشاندم لیک روزیتان نبود 

  • Comparing the daily thoughts that come into the heart with the new guests who from the beginning of the day alight in the house and behave with arrogance and ill-temper towards the master of the house; and concerning the merit of treating the guest with kindness and of suffering his haughty airs patiently.
  • تمثیل فکر هر روزینه کی اندر دل آید به مهمان نو کی از اول روز در خانه فرود آید و فضیلت مهمان‌نوازی و ناز مهمان کشیدن و تحکم و بدخویی کند به خداوند خانه 

  • Every day, too, at every moment a (different) thought comes, like an honoured guest, into thy bosom.
  • هر دمی فکری چو مهمان عزیز  ** آید اندر سینه‌ات هر روز نیز 

  • O (dear) soul, regard thought as a person, since (every) person derives his worth from thought and spirit.
  • فکر را ای جان به جای شخص دان  ** زانک شخص از فکر دارد قدر و جان 

  • If the thought of sorrow is waylaying (spoiling) joy, (yet) it is making preparations for joy.
  • فکر غم گر راه شادی می‌زند  ** کارسازیهای شادی می‌کند 

  • It violently sweeps thy house clear of (all) else, in order that new joy from the source of good may enter in.
  • خانه می‌روبد به تندی او ز غیر  ** تا در آید شادی نو ز اصل خیر 

  • It scatters the yellow leaves from the bough of the heart, in order that incessant green leaves may grow. 3680
  • می‌فشاند برگ زرد از شاخ دل  ** تا بروید برگ سبز متصل 

  • It uproots the old joy, in order that new delight may march in from the Beyond.
  • می‌کند بیخ سرور کهنه را  ** تا خرامد ذوق نو از ما ورا 

  • Sorrow pulls up the crooked rotten (root), in order that it may disclose the root that is veiled from sight.
  • غم کند بیخ کژ پوسیده را  ** تا نماید بیخ رو پوشیده را 

  • Whatsoever (things) sorrow may cause to be shed from the heart or may take away (from it), assuredly it will bring better in exchange,
  • غم ز دل هر چه بریزد یا برد  ** در عوض حقا که بهتر آورد 

  • Especially for him who knows with certainty (intuitively) that sorrow is the servant of the possessors of (intuitive) certainty.
  • خاصه آن را که یقینش باشد این  ** که بود غم بنده‌ی اهل یقین 

  • Unless the clouds and the lightning show a frowning aspect, the vines will be burnt by the smiles of the sun. 3685
  • گر ترش‌رویی نیارد ابر و برق  ** رز بسوزد از تبسمهای شرق 

  • Good and ill fortune become guests in thy heart: like the star (planet), they go from house to house.
  • سعد و نحس اندر دلت مهمان شود  ** چون ستاره خانه خانه می‌رود 

  • At the time when it (the auspicious or inauspicious star) is residing in thy mansion, adapt thyself to it and be agreeable, like its ascendant,
  • آن زمان که او مقیم برج تست  ** باش هم‌چون طالعش شیرین و چست 

  • So that, when it rejoins the Moon, it may speak gratefully of thee to the Lord of the heart.
  • تا که با مه چون شود او متصل  ** شکر گوید از تو با سلطان دل 

  • Job, the (prophet who was) patient and well-pleased (with God), showed sweetness to God's guest during seven years (spent) in tribulation,
  • هفت سال ایوب با صبر و رضا  ** در بلا خوش بود با ضیف خدا 

  • To the end that when the stern-visaged tribulation should turn back (on its way to God), it might give thanks to him in God's presence in a hundred fashions, 3690
  • تا چو وا گردد بلای سخت‌رو  ** پیش حق گوید به صدگون شکر او 

  • Saying, “From love (of Thee) Job never for one moment looked sourly on me, the killer of that which is loved.”
  • کز محبت با من محبوب کش  ** رو نکرد ایوب یک لحظه ترش 

  • From his loyalty and his shame before God's knowledge, he (Job) was like milk and honey (in his behaviour) towards tribulation.
  • از وفا و خجلت علم خدا  ** بود چون شیر و عسل او با بلا 

  • (Whenever) the thought (of sorrow) comes into thy breast anew, go to meet it with smiles and laughter,
  • فکر در سینه در آید نو به نو  ** خند خندان پیش او تو باز رو 

  • Saying, “O my Creator, preserve me from its evil: do not deprive me, (but) let me partake, of its good!
  • که اعذنی خالقی من شره  ** لا تحرمنی انل من بره 

  • O my Lord, prompt me to give thanks for that which I see (receive): do not let me feel any subsequent regret, if it (the benefit received) shall pass away.” 3695
  • رب اوزعنی لشکر ما اری  ** لا تعقب حسرة لی ان مضی 

  • Pay watchful regard to the sour-looking thought: deem that sour one to be sweet as sugar.
  • آن ضمیر رو ترش را پاس‌دار  ** آن ترش را چون شکر شیرین شمار 

  • If the cloud apparently has a sour face, (yet) the cloud is the bringer-on of the rose-garden and the destroyer of the nitrous (barren) soil.
  • ابر را گر هست ظاهر رو ترش  ** گلشن آرنده‌ست ابر و شوره‌کش 

  • Know that the thought of sorrow is like the cloud: do not look so sourly on the sour!
  • فکر غم را تو مثال ابر دان  ** با ترش تو رو ترش کم کن چنان 

  • It may be that the pearl (of thy desire) is in its hand: endeavour that it may depart from thee well-pleased.
  • بوک آن گوهر به دست او بود  ** جهد کن تا از تو او راضی رود 

  • And if the pearl be not (in its hand) and it be not rich, (yet) thou wilt increase (strengthen) thy sweet habit. 3700
  • ور نباشد گوهر و نبود غنی  ** عادت شیرین خود افزون کنی 

  • Thy habit will profit thee on another occasion: some day thy need will suddenly be fulfilled.
  • جای دیگر سود دارد عادتت  ** ناگهان روزی بر آید حاجتت 

  • The thought that hinders thee from joy comes by the command and wise purpose of the Maker.
  • فکرتی کز شادیت مانع شود  ** آن به امر و حکمت صانع شود 

  • O youth, do not call it worthless: it may be a (happy) star and endowed with imperial fortune.
  • تو مخوان دو چار دانگش ای جوان  ** بوک نجمی باشد و صاحب‌قران 

  • Do not say it is a branch: take it to be the root, in order that thou mayst always be master of thy object of desire;
  • تو مگو فرعیست او را اصل گیر  ** تا بوی پیوسته بر مقصود چیر 

  • For if thou take it to be (merely) a branch (derivative) and pernicious, thine eye will be waiting to see the root. 3705
  • ور تو آن را فرع گیری و مضر  ** چشم تو در اصل باشد منتظر 

  • Waiting to see is poison to (spiritual) perception: by that method thou wilt remain perpetually in death.
  • زهر آمد انتظارش اندر چشش  ** دایما در مرگ باشی زان روش 

  • Recognise it as the root, clasp it to thy bosom, and be for ever delivered from the death of waiting to see.
  • اصل دان آن را بگیرش در کنار  ** بازره دایم ز مرگ انتظار 

  • How the Sultan (Mahmud) showed favour to Ayáz.
  • نواختن سلطان ایاز را 

  • “O Ayáz, who art full of humbleness and sincere in all thy ways, thy sincerity is mightier than sea and mountain.
  • ای ایاز پر نیاز صدق‌کیش  ** صدق تو از بحر و از کوهست بیش 

  • For thee there is no stumbling in the hour of lust, so that thy reason, which resembles a mountain (in solidity), should go (hither and thither) like a straw;
  • نه به وقت شهوتت باشد عثار  ** که رود عقل چو کوهت کاه‌وار 

  • Nor in the hour of anger and vengeance do thy powers of long-suffering fail to hold  fast and firm.” 3710
  • نه به وقت خشم و کینه صبرهات  ** سست گردد در قرار و در ثبات 

  • Virilitas haec virilitas est, barba et penis non est; sin minus, rex virorum esset veretrum asini. [Manhood is this manliness, not (just) a beard and a penis; otherwise, an ass’s penis would be the king of men.]
  • مردی این مردیست نه ریش و ذکر  ** ورنه بودی شاه مردان کیر خر 

  • Whom has God in the Qur’an called men? How should there be room for this body there?
  • حق کرا خواندست در قرآن رجال  ** کی بود این جسم را آنجا مجال 

  • What worth has the animal soul? O father, come now, pass through the market of the butchers,
  • روح حیوان را چه قدرست ای پدر  ** آخر از بازار قصابان گذر 

  • (And you will see) a hundred thousand (sheeps’) heads laid on paunches (tripe), of which (heads) the value is less than (that of) the fat caudal part and tail.
  • صد هزاران سر نهاده بر شکم  ** ارزشان از دنبه و از دم کم 

  • Meretrix est (quaevis femina) cui penis impetu mens (tanquam) mus fiat, libido tanquam leo. [A prostitute is (one) who, due to the movement of a penis, (her) intellect becomes a mouse (and her) lust like a lion.] 3715
  • روسپی باشد که از جولان کیر  ** عقل او موشی شود شهوت چو شیر 

  • How a father enjoined his daughter to take care lest she should become with child by her husband.
  • وصیت کردن پدر دختر را کی خود را نگهدار تا حامله نشوی از شوهرت