He replied, “Cum res eo redierit ut oculi ejus volvantur, intellige id esse tempus emissionis.” [He replied, “When his eyes start to roll (and show whiteness), know that it is the moment of his emission.”]
گفت چشمش چون کلاپیسه شود ** فهم کن که آن وقت انزالش بود
She said, “Eo usque donec oculi ejus volvantur, hi mei oculi caeci occaecati sunt.” [She said, “Up to (when) his eyes start to roll, these two blind eyes of mine have been blinded (by passion).” ]3735
گفت تا چشمش کلاپیسه شدن ** کور گشتست این دو چشم کور من
Not every despicable understanding remains steadfast in the hour of desire and anger and combat.
نیست هر عقلی حقیری پایدار ** وقت حرص و وقت خشم و کارزار
Description of the pusillanimity and weakness of the Súfí who has been brought up in ease and has never struggled with himself or experienced the pain and searing anguish of (Divine) love, and has been deluded by the homage and hand-kissing of the vulgar and their gazing on him with veneration and pointing at him with their fingers and saying, “He is the (most famous) Súfí in the world to-day”; and has been made sick by vain imagination, like the teacher who was told by the children that he was ill. In the conceit of being a (spiritual) warrior and regarded as a hero in this (spiritual) Way, he goes on campaign with the soldiers engaged in the war against the infidels. “I will show my valour outwardly too,” says he; “I am unparalleled in the Greater Warfare: what difficulty, forsooth, should the Lesser Warfare present to me?” He has beheld the phantasm of a lion and performed (imaginary) feats of bravery and become intoxicated with this bravery and has set out for the jungle to seek the lion. (But) the lion says with mute eloquence, “Nay, ye will see! and again, nay, ye will see!”
وصف ضعیف دلی و سستی صوفی سایه پرورد مجاهده ناکرده درد و داغ عشق ناچشیده به سجده و دست‌بوس عام و به حرمت نظر کردن و بانگشت نمودن ایشان کی امروز در زمانه صوفی اوست غره شده و بوهم بیمار شده هم‌چون آن معلم کی کودکان گفتند کی رنجوری و با این وهم کی من مجاهدم مرا درین ره پهلوان می‌دانند با غازیان به غزا رفته کی به ظاهر نیز هنر بنمایم در جهاد اکبر مستثناام جهاد اصغر خود پیش من چه محل دارد خیال شیر دیده و دلیریها کرده و مست این دلیری شده و روی به بیشه نهاده به قصد شیر و شیر به زبان حال گفته کی کلا سوف تعلمون ثم کلا سوف تعلمون
A Súfí went with the army to fight the infidels: suddenly came the clangours and din of war.
رفت یک صوفی به لشکر در غزا ** ناگهان آمد قطاریق و وغا
The Súfí stayed behind with the baggage-train and tents and invalids, (while) the horsemen rode into the line of battle.
ماند صوفی با بنه و خیمه و ضعاف ** فارسان راندند تا صف مصاف
The earth-bound heavies remained in their place; the foremost in the march, the foremost in the march, rode on.
مثقلان خاک بر جا ماندند ** سابقون السابقون در راندند
After the combat, they came (back) victorious: they returned in possession of profit and (laden) with spoils.3740
جنگها کرده مظفر آمدند ** باز گشته با غنایم سودمند
They gave (him) a present (from the battle-field), saying, “Thou too, O Súfí!” (but) he cast it out (of the tent) and would not take anything.
ارمغان دادند کای صوفی تو نیز ** او برون انداخت نستد هیچ چیز
Then they said to him, “Why art thou angry?” He answered, “I have been deprived of (my share in) the fighting.”
پس بگفتندش که خشمینی چرا ** گفت من محروم ماندم از غزا
The Súfí was not at all pleased with that act of kindness, because he had not drawn the sword in the holy war.
زان تلطف هیچ صوفی خوش نشد ** که میان غزو خنجر کش نشد
So they said to him, “We have brought prisoners in: do thou take that one to kill.
پس بگفتندش که آوردیم اسیر ** آن یکی را بهر کشتن تو بگیر
Cut off his head, in order that thou too mayst be a holy warrior.” (Thereupon) the Súfí was somewhat pleased and encouraged;3745
سر ببرش تا تو هم غازی شوی ** اندکی خوش گشت صوفی دل‌قوی
For, though in the ritual ablution water has a hundred excellences, (yet) when it is not (obtainable) one must make use of sand.
که آب را گر در وضو صد روشنیست ** چونک آن نبود تیمم کردنیست
The Súfí led the pinioned prisoner behind the tent in order to wage the holy war.
برد صوفی آن اسیر بسته را ** در پس خرگه که آرد او غزا
The Súfí tarried with the prisoner a long while; the party (of soldiers) said, “The dervish has made a long stay there.
دیر ماند آن صوفی آنجا با اسیر ** قوم گفتا دیر ماند آنجا فقیر
An infidel with both hands tied! (Surely) he is ready for killing: what is the cause of this delay in slaughtering him?”
کافر بسته دو دست او کشتنیست ** بسملش را موجب تاخیر چیست
One of them went after him to investigate: he found the infidel on the top of him (the Súfí),3750
آمد آن یک در تفحص در پیش ** دید کافر را به بالای ویش
Tanquam mas super femina, and the infidel couching upon the dervish like a lion. [Like a male upon a female, and the infidel [sic: prisoner] couching upon the dervish like a lion.]
With his hands tied, he was gnawing the Súfí's throat in obstinate strife.
دستها بسته همی‌خایید او ** از سر استیز صوفی را گلو
The infidel was gnawing his throat with his teeth: the Súfí lay beneath, senseless.
گبر می‌خایید با دندان گلوش ** صوفی افتاده به زیر و رفته هوش
The pinioned infidel, (fierce) as a cat, had wounded his throat without (using) a lance.
دست‌بسته گبر و هم‌چون گربه‌ای ** خسته کرده حلق او بی‌حربه‌ای
The prisoner had half-killed him with his teeth: his beard was soaked in blood from the throat of the dervish.3755
نیم کشتش کرده با دندان اسیر ** ریش او پر خون ز حلق آن فقیر
(This is) like you, who under the violence of your pinioned fleshly soul have become as senseless and abject as that Súfí.
هم‌چو تو کز دست نفس بسته دست ** هم‌چو آن صوفی شدی بی‌خویش و پست
O you whose religion is incapable of (climbing) a single hillock, there are a hundred thousand mountains in front of you.
ای شده عاجز ز تلی کیش تو ** صد هزاران کوهها در پیش تو
You are dead with fear of a ridge of this (small) size: how will you climb up precipices (big) as a mountain?
زین قدر خرپشته مردی از شکوه ** چون روی بر عقبه‌های هم‌چو کوه
The warriors, (moved) by (religious) zeal, at that very instant ruthlessly put the infidel to the sword.
غازیان کشتند کافر را بتیغ ** هم در آن ساعت ز حمیت بی‌دریغ
They sprinkled water and rose-water on the face of the Súfí, that he might recover from his unconsciousness and the sleep (of his senses).3760
بر رخ صوفی زدند آب و گلاب ** تا به هوش آید ز بی‌خویشی و خواب
When he came to himself, he saw the party (of soldiers), and they asked him how it had happened,
چون به خویش آمد بدید آن قوم را ** پس بپرسیدند چون بد ماجرا
(Saying), “God! God! what is the matter, O worshipful one? By what thing wert thou made so senseless?
الله الله این چه حالست ای عزیز ** این چنین بیهوش گشتی از چه چیز
Was a half-killed pinioned infidel the cause of thy falling into such a senseless and abject plight?”
از اسیر نیم‌کشت بسته‌دست ** این چنین بیهوش افتادی و پست
He replied, “When I attempted (to cut off) his head in anger, the impudent fellow looked at me queerly.
گفت چون قصد سرش کردم به خشم ** طرفه در من بنگرید آن شوخ‌چشم
He opened his eyes wide at me: he rolled his eyes, and consciousness vanished from my body.3765
چشم را وا کرد پهن او سوی من ** چشم گردانید و شد هوشم ز تن
The rolling of his eyes seemed to me an army: I cannot describe how terrible it was.
گردش چشمش مرا لشکر نمود ** من ندانم گفت چون پر هول بود
(Let me) cut the story short: from (fright at) those eyes I became so beside myself and fell to the ground.”
قصه کوته کن کزان چشم این چنین ** رفتم از خود اوفتادم بر زمین
How the champions (of Islam) counselled him, saying, “Since thou hast so little heart (courage) and stomach (pluck) that thou art made senseless by the rolling of a captive and pinioned infidel's eyes, so that the dagger drops from thy hand, take heed, take heed! Keep to the kitchen of the Súfí convent and do not go to battle lest thou incur public disgrace!”
نصیحت مبارزان او را کی با این دل و زهره کی تو داری کی از کلابیسه شدن چشم کافر اسیری دست بسته بیهوش شوی و دشنه از دست بیفتد زنهار زنهار ملازم مطبخ خانقاه باش و سوی پیکار مرو تا رسوا نشوی
The party (of soldiers) said to him, “With such a stomach as thou hast, do not approach the (field of) battle and war.
قوم گفتندش به پیکار و نبرد ** با چنین زهره که تو داری مگرد
Since thou wert sunk and thy ship wrecked by the eye of that pinioned prisoner,
چون ز چشم آن اسیر بسته‌دست ** غرقه گشتی کشتی تو در شکست
How, then, amidst the onset of the fierce lions (champions), to whose swords the head (of an enemy) is like a ball,3770
پس میان حمله‌ی شیران نر ** که بود با تیغشان چون گوی سر
Canst thou swim in blood, when thou art not familiar with the warfare of (brave) men?—
کی توانی کرد در خون آشنا ** چون نه‌ای با جنگ مردان آشنا
For the pounding noise made by fullers is banal in comparison with the clang of (swords when) smiting necks (on the battle-field).
که ز طاقاطاق گردنها زدن ** طاق‌طاق جامه کوبان ممتهن
(There thou wilt see) many a headless body that is (still) quivering, many a bodiless head (floating) on blood, like bubbles.
بس تن بی‌سر که دارد اضطراب ** بس سر بی‌تن به خون بر چون حباب
In war, hundreds of death-dealing (heroes) are drowned under the legs of the horses in (a sea of) death.
زیر دست و پای اسپان در غزا ** صد فنا کن غرقه گشته در فنا
How will wits like these (of thine), which flew away from (fear of) a mouse, draw the sword in that battle-line?3775
این چنین هوشی که از موشی پرید ** اندر آن صف تیغ چون خواهد کشید
’Tis war, not (a matter of) supping wheat-broth (hamza), that thou shouldst turn up thy sleeve to sup it.
چالش است آن حمزه خوردن نیست این ** تا تو برمالی بخوردن آستین
’Tis not (like) supping wheat-broth; here (on the field of battle) eye the sword! In this battle-line one needs a Hamza of iron.
نیست حمزه خوردن اینجا تیغ بین ** حمزه‌ای باید درین صف آهنین
Fighting is not the business of any faint-heart who runs away from a spectre (hallucination), like a (flitting) spectre.
کار هر نازک‌دلی نبود قتال ** که گریزد از خیالی چون خیال
’Tis the business of Turks (Turkán), not of (women like) Tarkán. Begone! Home is the place for Tarkán: go home!”
کار ترکانست نه ترکان برو ** جای ترکان هست خانه خانه شو
Story of ‘Iyádí, may God have mercy on him, who had taken part in seventy campaigns against the infidels and had always fought with his breast bare (unprotected by armour), in the hope that he might become a martyr; and how, despairing of that, he turned from the Lesser Warfare to the Greater Warfare and adopted the practice of (religious) seclusion; and how he suddenly heard the drums of the holy warriors, and the fleshly soul within him urged him violently to take the field; and how he suspected (the motives of) his fleshly soul in desiring this.
حکایت عیاضی رحمه‌الله کی هفتاد غزو کرده بود سینه برهنه بر امید شهید شدن چون از آن نومید شد از جهاد اصغر رو به جهاد اکبر آورد و خلوت گزید ناگهان طبل غازیان شنید نفس از اندرون زنجیر می‌درانید سوی غزا و متهم داشتن او نفس خود را درین رغبت
‘Iyádí said, “Ninety times I came (into battle) unarmed, that perchance I might be (mortally) wounded.3780
گفت عیاضی نود بار آمدم ** تن برهنه بوک زخمی آیدم
I went unarmed to meet the arrows, in order that I might receive a deep-seated (deadly) arrow-wound.
تن برهنه می‌شدم در پیش تیر ** تا یکی تیری خورم من جای‌گیر
None but a fortunate martyr attains unto (the happiness of) receiving an arrow-wound in the throat or any vital spot.
تیر خوردن بر گلو یا مقتلی ** در نیابد جز شهیدی مقبلی
No place in my body is without wounds: this body of mine is like a sieve from (being pierced with) arrows;
بر تنم یک جایگه بی‌زخم نیست ** این تنم از تیر چون پرویز نیست