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5
3887-3936

  • He smote (it) with his sword and clove its head; (then) at once he hastened (back) to the tent of the beauty.
  • زد به شمشیر و سرش را بر شکافت  ** زود سوی خیمه‌ی مه‌رو شتافت 

  • Ubi sese puellae formosissimae ostendit, penis ejus itidem erectus erat. [When he showed himself to the hourí (lovely woman), his (organ of) manhood was erect in the same manner (as before).]
  • چونک خود را او بدان حوری نمود  ** مردی او هم‌چنین بر پای بود 

  • Pugna congressus erat cum tali leone: penis ejus erectus manebat nec languore jacuerat. [He joined in battle with such a lion: (yet) his manhood remained erect and did not rest (go limp).]
  • با چنان شیری به چالش گشت جفت  ** مردی او مانده بر پای و نخفت 

  • Illa diva, facie venusta lunae simili praedita, virilitatis ejus admiratione obstupuit. [That moon-faced idol, sweet of countenance, was amazed at his manhood.] 3890
  • آن بت شیرین‌لقای ماه‌رو  ** در عجب در ماند از مردی او 

  • Protinus cum eo magna cupidine coivit: illae duae animae statim unitae evaserunt. [She joined with him (eagerly) in that moment with lust: those two souls immediately became united.]
  • جفت شد با او به شهوت آن زمان  ** متحد گشتند حالی آن دو جان 

  • Through the union of these two souls with one another, there will come to them from the Unseen World another soul.
  • ز اتصال این دو جان با همدگر  ** می‌رسد از غیبشان جانی دگر 

  • It will appear by the road of birth, if there be naught to waylay (prevent) its conception.
  • رو نماید از طریق زادنی  ** گر نباشد از علوقش ره‌زنی 

  • Wherever two persons unite in a love or hate, a third will certainly be born;
  • هر کجا دو کس به مهری یا به کین  ** جمع آید ثالثی زاید یقین 

  • But those forms are born in the Unseen World: when you go thither, you will see them in (clear) view. 3895
  • لیک اندر غیب زاید آن صور  ** چون روی آن سو ببینی در نظر 

  • That progeny is born of your associations: beware, do not rejoice too soon in any associate.
  • آن نتایج از قرانات تو زاد  ** هین مگرد از هر قرینی زود شاد 

  • Remain in expectation of the appointed time (of meeting): recognise the truth of the (Divine) promise that the offspring shall join (their parents);
  • منتظر می‌باش آن میقات را  ** صدق دان الحاق ذریات را 

  • For they are born of action and causes: each one hath form and speech and dwelling-place.
  • کز عمل زاییده‌اند و از علل  ** هر یکی را صورت و نطق و طلل 

  • Their cry is coming (to you) from those delightful bowers— “O thou who hast forgotten us, hark, come with all speed!”
  • بانگشان درمی‌رسد زان خوش حجال  ** کای ز ما غافل هلا زوتر تعال 

  • The soul (spiritual result) of (every) man and woman is waiting (for them) in the Unseen: why are you delaying? Step forward at once (on the way). 3900
  • منتظر در غیب جان مرد و زن  ** مول مولت چیست زوتر گام زن 

  • He (the captain) lost his way and, (beguiled) by that false dawn, fell like a gnat into the pot of buttermilk.
  • راه گم کرد او از آن صبح دروغ  ** چون مگس افتاد اندر دیگ دوغ 

  • How that military chief repented of the sin which he had committed and adjured the girl not to tell the Caliph anything of what had happened.
  • پشیمان شدن آن سرلشکر از آن خیانت کی کرد و سوگند دادن او آن کنیزک را کی به خلیفه باز نگوید از آنچ رفت 

  • He was absorbed in that (love-affair) for a while, (but) afterwards he repented of that grievous crime,
  • چند روزی هم بر آن بد بعد از آن  ** شد پشیمان او از آن جرم گران 

  • And adjured her, saying, “O thou whose face is like the sun, do not give the Caliph any hint of what has passed.”
  • داد سوگندش کای خورشیدرو  ** با خلیفه زینچ شد رمزی مگو 

  • When the Caliph saw her he became distraught (with love), and then too his secret was exposed to all.
  • چون ندید او را خلیفه مست گشت  ** پس ز بام افتاد او را نیز طشت 

  • He saw (her to be) a hundred times as beautiful as he (the informer) had described her: how in sooth should seeing be like hearing? 3905
  • دید صد چندان که وصفش کرده بود  ** کی بود خود دیده مانند شنود 

  • Description is a picture (drawn) for the eye of intelligence: know that the (sensible) form belongs to the eye, not to the ear.
  • وصف تصویرست بهر چشم هوش  ** صورت آن چشم دان نه زان گوش 

  • A certain man asked an eloquent person, “What are truth and falsehood, O man of goodly discourse?”
  • کرد مردی از سخن‌دانی سال  ** حق و باطل چیست ای نیکو مقال 

  • He took hold of his ear and said, “This is false: the eye is true and possesses certainty.”
  • گوش را بگرفت و گفت این باطلست  ** چشم حقست و یقینش حاصلست 

  • The former is relatively false as compared with the latter: most sayings are relative, O trusty one.
  • آن به نسبت باطل آمد پیش این  ** نسبتست اغلب سخنها ای امین 

  • If the bat screens itself from the sun, (yet) it is not screened from the fancy (idea) of the sun. 3910
  • ز آفتاب ار کرد خفاش احتجاب  ** نیست محجوب از خیال آفتاب 

  • Even the fancy (idea) of it (the sun) puts fear into it (the bat): that fancy leads it towards the darkness.
  • خوف او را خود خیالش می‌دهد  ** آن خیالش سوی ظلمت می‌کشد 

  • That fancy (idea) of the light terrifies it and causes it to become attached to the night of gloom.
  • آن خیال نور می‌ترساندش  ** بر شب ظلمات می‌چفساندش 

  • ’Tis from the fancy (idea) and the picture (thou hast formed) of thy enemy that thou hast become attached to thy comrade and friend.
  • از خیال دشمن و تصویر اوست  ** که تو بر چفسیده‌ای بر یار و دوست 

  • O Moses, the revelation given to thee illumined the mountain, (but) the fancy conceiving (mountain) could not endure thy real experience (of the revelation).
  • موسیا کشفت لمع بر که فراشت  ** آن مخیل تاب تحقیقت نداشت 

  • Hark, be not deluded by (the belief) that thou art able to conceive the fancy (idea) thereof and by this means canst attain (to the reality). 3915
  • هین مشو غره بدانک قابلی  ** مر خیالش را و زین ره واصلی 

  • No one was ever terrified by the (mere) fancy (idea) of war: there is no bravery before (actual) war. Know this, and ’tis enough.
  • از خیال حرب نهراسید کس  ** لا شجاعه قبل حرب این دان و بس 

  • (Possessed) with the fancy (idea) of war, the poltroon makes, in his thoughts, a hundred heroic attacks (on the enemy).
  • بر خیال حرب خیز اندر فکر  ** می‌کند چون رستمان صد کر و فر 

  • The antagonist (conceived) in the mind of every raw (weakling) is the picture of Rustam that may be (found) in a bath-house.
  • نقش رستم که آن به حمامی بود  ** قرن حمله فکر هر خامی بود 

  • When this fancy (idea) derived from hearing becomes (actually) visible, what of the poltroon? (Even) a Rustam (hero) is compelled (to submit).
  • این خیال سمع چون مبصر شود  ** حیز چه بود رستمی مضطر شود 

  • Endeavour that it (the fancy) may pass from thine ear into thine eye, and that what has (hitherto) been unreal may become real. 3920
  • جهد کن کز گوش در چشمت رود  ** آنچ که آن باطل بدست آن حق شود 

  • After that, thine ear will become connatural with thine eye: the two ears, (gross) as wool, will become of pure substance (and subtle);
  • زان سپس گوشت شود هم طبع چشم  ** گوهری گردد دو گوش هم‌چو یشم 

  • Nay, thy whole body will become like a mirror: it will become all eye and pure spiritual substance.
  • بلک جمله تن چو آیینه شود  ** جمله چشم و گوهر سینه شود 

  • The ear rouses a fancy, and that fancy is the go-between (that leads) to union with that Beauty.
  • گوش انگیزد خیال و آن خیال  ** هست دلاله‌ی وصال آن جمال 

  • Endeavour that this fancy may increase, so that the go-between may become a guide for Majnún.
  • جهد کن تا این خیال افزون شود  ** تا دلاله رهبر مجنون شود 

  • That foolish Caliph, too, was mightily infatuated for awhile with that girl. 3925
  • آن خلیفه گول هم یک چند نیز  ** ریش گاوی کرد خوش با آن کنیز 

  • Suppose the (monarch's) empire is the empire of the West and the East: since it will not remain, deem it to be (as fleeting as) a lightning-flash.
  • ملک را تو ملک غرب و شرق گیر  ** چون نمی‌ماند تو آن را برق گیر 

  • O thou whose heart is slumbering (heedless), know that the kingdom that does not remain unto everlasting is (but) a dream.
  • مملکت کان می‌نماند جاودان  ** ای دلت خفته تو آن را خواب دان 

  • Consider what thou wilt do with (all) that vanity and vainglory; for (ultimately) it will grip thy throat like an executioner.
  • تا چه خواهی کرد آن باد و بروت  ** که بگیرد هم‌چو جلادی گلوت 

  • Know that even in this world there is a safe refuge: do not listen to the hypocrite who says there is none.
  • هم درین عالم بدان که مامنیست  ** از منافق کم شنو کو گفت نیست 

  • The argument of those who disbelieve in the after-life, and a demonstration of the weakness of that argument, since their argument amounts to “We do not see any other (world) than this.”
  • حجت منکران آخرت و بیان ضعف آن حجت زیرا حجت ایشان به دین باز می‌گردد کی غیر این نمی‌بینیم 

  • This is his (the hypocrite's) argument: he says at every moment, “If there were anything else, I should have seen it.” 3930
  • حجتش اینست گوید هر دمی  ** گر بدی چیزی دگر هم دیدمی 

  • If a child does not see the various aspects of reason, will a rational person ever abandon reason?
  • گر نبیند کودکی احوال عقل  ** عاقلی هرگز کند از عقل نقل 

  • And if a rational person does not see the various aspects of Love, (yet) the auspicious moon of Love does not wane.
  • ور نبیند عاقلی احوال عشق  ** کم نگردد ماه نیکوفال عشق 

  • Joseph's beauty was not seen by the eyes of his brethren, (but) when did it (ever) disappear from the heart of Jacob?
  • حسن یوسف دیده‌ی اخوان ندید  ** از دل یعقوب کی شد ناپدید 

  • The (physical) eye of Moses regarded the staff (rod) as wood; the eye of the Invisible beheld (in it) a serpent and (cause of) panic.
  • مر عصا را چشم موسی چوب دید  ** چشم غیبی افعی و آشوب دید 

  • The eye of the head was in conflict with the eye of the heart: the eye of the heart prevailed (over the other) and displayed the proof. 3935
  • چشم سر با چشم سر در جنگ بود  ** غالب آمد چشم سر حجت نمود 

  • The (physical) eye of Moses regarded his hand as a hand, (but) to the eye of the Invisible it was a manifest light.
  • چشم موسی دست خود را دست دید  ** پیش چشم غیب نوری بد پدید