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5
3900-3949

  • 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 

  • This matter hath no limit in perfection, (yet) it seems like a fancy to every one that is deprived (of the reality).
  • این سخن پایان ندارد در کمال  ** پیش هر محروم باشد چون خیال 

  • Since to him the reality is the pudendum and the gullet, do not expound the mysteries of the Beloved to him.
  • چون حقیقت پیش او فرج و گلوست  ** کم بیان کن پیش او اسرار دوست 

  • To us the pudendum and the gullet are a (mere) fancy; consequently the (Beloved) Soul displays His beauty (to us) at every moment. [To us the private parts and the gullet are a (mere) fancy; consequently the (Beloved) Soul displays His beauty (to us) at every moment.]
  • پیش ما فرج و گلو باشد خیال  ** لاجرم هر دم نماید جان جمال 

  • Any one whose custom and habit is (addiction to) the pudendum and the gullet, for him (the fit answer) is “Unto you (your) religion and unto me (my) religion.” 3940
  • هر که را فرج و گلو آیین و خوست  ** آن لکم دین ولی دین بهر اوست 

  • Cut short thy talk with such (incarnate) scepticism: do not converse, O Ahmad, with the ancient infidel.
  • با چنان انکار کوته کن سخن  ** احمدا کم گوی با گبر کهن 

  • Venit Khalífa ad puellam formosam concubitus causa. [How the Caliph came next to that one of beautiful face for the sake of (sexual) intercourse.]
  • آمدن خلیفه نزد آن خوب‌روی برای جماع 

  • Ille Khalífa concubitum sibi proposuit, illam feminam coitus causa adivit. [The Caliph decided on a meeting; he went to that woman for the sake of (sexual) intercourse.]
  • آن خلیفه کرد رای اجتماع  ** سوی آن زن رفت از بهر جماع 

  • Eam recordatus penem erexit, animum intendit ut concubitu cum ea quae amorem augebat frueretur. [He remembered her and got (his) penis erect; he intended to (have) sexual intercourse with (that) love-increaser.]
  • ذکر او کرد و ذکر بر پای کرد  ** قصد خفت و خیز مهرافزای کرد 

  • Cum inter crura mulieris recubavit, tum venit (Dei) decretum, ei viam voluptatis occlusit. [When he sat between the legs of the lady, then the Decree (of God) came (and) blocked the way to his pleasure.]
  • چون میان پای آن خاتون نشست  ** پس قضا آمد ره عیشش ببست 

  • Ad aures pervenit sonus tenuis quem mus facere solet: penis ejus languit, libido tota decessit; [The rustling of a mouse reached his ear: his penis rested (went limp), his lust completely fled; ] 3945
  • خشت و خشت موش در گوشش رسید  ** خفت کیرش شهوتش کلی رمید 

  • Putabat enim illum susurrum ab angue exortum esse qui sese e storea vehementer sublevaret. [His suspicion (was) that this grating sound was from a snake that was violently moving (out) from (beneath) the straw mat.]
  • وهم آن کز مار باشد این صریر  ** که همی‌جنبد بتندی از حصیر 

  • Puellam risus occupat propter libidinem Klalífae debilem et libidinem illius ducis validissimam. Khalífa puellae risum animadvertit. [How laughter took hold of the maidservant because of the weakness of the Caliph’s lust and the strength of the captain’s lust, and how the Caliph understood the maidservant’s laughter.]
  • خنده گرفتن آن کنیزک را از ضعف شهوت خلیفه و قوت شهوت آن امیر و فهم کردن خلیفه از خنده‌ی کنیزک 

  • Femina languorem ejus vidit; rem mirando in cachinnos ivit: risus eam occupavit. [The woman saw his softness; from astonishment, she started to burst out laughing: laughter took hold of her.]
  • زن بدید آن سستی او از شگفت  ** آمد اندر قهقهه خنده‌ش گرفت 

  • Venit in mentem virilatas ducis fortissimi qui leonem interfecit dum membrum (virile) ejus tale est. [She remembered the virility of the (courageous) Captain who killed the lion, with his (male) organ like that.]
  • یادش آمد مردی آن پهلوان  ** که بکشت او شیر و اندامش چنان 

  • The woman's laughter overpowered (her) and was prolonged: she tried hard (to suppress it) but her lips would not shut.
  • غالب آمد خنده‌ی زن شد دراز  ** جهد می‌کرد و نمی‌شد لب فراز