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
There was a Khwája who had a daughter with cheeks like (those of) Venus, a face like the moon, and a breast (white) as silver.
خواجه‌ای بودست او را دختری ** زهره‌خدی مه‌رخی سیمین‌بری
(When) she reached maturity, he gave his daughter to a husband: as regards social rank the husband was not a (good) match for her.
گشت بالغ داد دختر را به شو ** شو نبود اندر کفائت کفو او
When a melon is ripe it becomes watery and goes to waste and ruin unless you slice it.
خربزه چون در رسد شد آبناک ** گر بنشکافی تلف گردد هلاک
Since it was (a case of) necessity, he gave his daughter to one who was not (socially) her match, in fear of the evil (that might ensue).
چون ضرورت بود دختر را بداد ** او بناکفوی ز تخویف فساد
He said to his daughter, “Guard thyself from this new bridegroom, do not become with child;3720