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5
3998-4047

  • I knocked at the door of another person's house: consequently he knocked at the door of my house.”
  • من در خانه‌ی کسی دیگر زدم  ** او در خانه‌ی مرا زد لاجرم 

  • Whoever seeks to commit adultery with (other) people's wives, know that he is a pimp to his own wife;
  • هر که با اهل کسان شد فسق‌جو  ** اهل خود را دان که قوادست او 

  • For that (adultery) is requited by the like, since the retribution for an evil act is an act like unto it. 4000
  • زانک مثل آن جزای آن شود  ** چون جزای سیه مثلش بود 

  • Inasmuch as you have made a cord and pulled one like it towards yourself, you are a wittol and worse.
  • چون سبب کردی کشیدی سوی خویش  ** مثل آن را پس تو دیوثی و بیش 

  • “I took the king of Mawsil's concubine from him by force, (so) she was soon taken by force from me too.
  • غصب کردم از شه موصل کنیز  ** غصب کردند از من او را زود نیز 

  • My treacherous deeds made a traitor of him who was my trusted friend and servant.
  • او کامین من بد و لالای من  ** خاینش کرد آن خیانتهای من 

  • ’Tis no time to inflict punishment (for the injury) and avenge myself: I prepared the disaster with my own hand.
  • نیست وقت کین‌گزاری و انتقام  ** من به دست خویش کردم کار خام 

  • If I wreak vengeance on the Amír and the woman, that trespass also will come (recoil) on my head, 4005
  • گر کشم کینه بر آن میر و حرم  ** آن تعدی هم بیاید بر سرم 

  • Just as this (other) one has (already) come (upon me) in retribution: I have tried Him (God), I will not try Him again.
  • هم‌چنانک این یک بیامد در جزا  ** آزمودم باز نزمایم ورا 

  • The grief of the lord of Mawsil has broken my neck: I dare not wound this other man as well.
  • درد صاحب موصلم گردن شکست  ** من نیارم این دگر را نیز خست 

  • God hath given us information concerning retribution: He hath said, ‘If ye repeat it (the offence), We shall repeat it (the punishment).’
  • داد حق‌مان از مکافات آگهی  ** گفت ان عدتم به عدنا به 

  • Since in this case it is useless to commit excess (to transgress further), nothing but patience and mercy is praiseworthy.
  • چون فزونی کردن اینجا سود نیست  ** غیر صبر و مرحمت محمود نیست 

  • O our Lord, verily we have done wrong, a fault has occurred: perform an act of mercy, O Thou whose mercifulnesses are mighty! 4010
  • ربنا انا ظلمنا سهو رفت  ** رحمتی کن ای رحیمیهات رفت 

  • I have pardoned (him), do Thou also pardon me—(pardon) the new sin and the old lapses!”
  • عفو کردم تو هم از من عفو کن  ** از گناه نو ز زلات کهن 

  • He said, “Now, O girl, do not relate (to any one) this tale which I have heard from thee.
  • گفت اکنون ای کنیزک وا مگو  ** این سخن را که شنیدم من ز تو 

  • I will unite thee with the Amír: for God's sake, for God's sake, do not breathe a word of this story,
  • با امیرت جفت خواهم کرد من  ** الله الله زین حکایت دم مزن 

  • Lest he become ashamed to face me; for he has done one bad deed and a hundred thousand good.
  • تا نگردد او ز رویم شرمسار  ** کو یکی بد کرد و نیکی صد هزار 

  • (Many) times have I put him to the test: I have entrusted him with (girls) fairer than thou art. 4015
  • بارها من امتحانش کرده‌ام  ** خوب‌تر از تو بدو بسپرده‌ام 

  • I (always) found him perfect in fidelity; (so I know that) this too was a (Divine) judgment resulting from things done by me.”
  • در امانت یافتم او را تمام  ** این قضایی بود هم از کرده‌هام 

  • Then he summoned his Amír to his presence: he extinguished in himself the wrath that meditates a violent revenge.
  • پس به خود خواند آن امیر خویش را  ** کشت در خود خشم قهراندیش را 

  • He made an agreeable excuse to him, saying, “I have become disinclined to this slave-girl,
  • کرد با او یک بهانه‌ی دل‌پذیر  ** که شدستم زین کنیزک من نفیر 

  • Because the mother of my children is terribly agitated by jealousy and envy of the girl.
  • زان سبب کز غیرت و رشک کنیز  ** مادر فرزند دارد صد ازیز 

  • The mother of my children has many claims (on me): she does not deserve (to suffer) such injustice and unkindness. 4020
  • مادر فرزند را بس حقهاست  ** او نه درخورد چنین جور و جفاست 

  • She is nursing envy and jealousy, she is suffering anguish, she is feeling great bitterness on account of this girl.
  • رشک و غیرت می‌برد خون می‌خورد  ** زین کنیزک سخت تلخی می‌برد 

  • Since I wish to give this girl to some person, ’tis most fitting (that I should give her) to thee, O dear friend;
  • چون کسی را داد خواهم این کنیز  ** پس ترا اولیترست این ای عزیز 

  • For thou didst hazard thy life for the sake of (obtaining) her: it would not be fair to give her to any one but thee.”
  • که تو جانبازی نمودی بهر او  ** خوش نباشد دادن آن جز به تو 

  • He gave her in marriage and handed her over to him: he crushed anger and cupidity to atoms.
  • عقد کردش با امیر او را سپرد  ** کرد خشم و حرص را او خرد و مرد 

  • Explaining that the words “We have apportioned” mean that He (God) bestows on one the lust and (physical) strength of asses and on another the intelligence and (spiritual) strength of the prophets and the angels. “To turn the head away from sensual desire is (a mark of) nobility; to abandon sensual desire is (a mark of) the (spiritual) strength that belongs to prophethood.” “The seeds that are not sown in lust—their fruit only appears at the Resurrection.”
  • بیان آنک نحن قسمنا کی یکی را شهوت و قوت خران دهد و یکی را کیاست و قوت انبیا و فرشتگان بخشد سر ز هوا تافتن از سروریست ترک هوا قوت پیغامبریست تخمهایی کی شهوتی نبود بر آن جز قیامتی نبود 

  • If he (the Caliph) was deficient in the masculinity of asses, (yet) he possessed the manliness of the prophets. 4025
  • گر بدش سستی نری خران  ** بود او را مردی پیغامبران 

  • It is (true) manliness and the nature of prophethood to abandon anger and lust and greed.
  • ترک خشم و شهوت و حرص‌آوری  ** هست مردی و رگ پیغامبری 

  • Let the masculinity of the ass be lacking in his nature, (what of that?): God calls him the great Beylerbey.
  • نری خر گو مباش اندر رگش  ** حق همی خواند الغ بگلربگش 

  • (If) I be a dead man and (if) God look on me (with favour), (my case is) better than (that of) the living man who is far (from God) and rejected (by Him).
  • مرده‌ای باشم به من حق بنگرد  ** به از آن زنده که باشد دور و رد 

  • Recognise this (abandonment of sensuality) to be the kernel of manliness, and that (indulgence in sensuality) to be the husk: the latter leads to Hell, the former to Paradise.
  • مغز مردی این شناس و پوست آن  ** آن برد دوزخ برد این در جنان 

  • (The Tradition) “Paradise is encompassed with things disliked” has come (down to us); “Hell-fire is encompassed with sensual desire” has been declared. 4030
  • حفت الجنه مکاره را رسید  ** حفت النار از هوا آمد پدید 

  • “O Ayáz, fierce demon-killing lion, (thou in whom) the manliness of the ass is inferior (subjugated), the manliness of Reason superior (predominant),
  • ای ایاز شیر نر دیوکش  ** مردی خر کم فزون مردی هش 

  • That which so many eminent persons did not apprehend was to thee child's play: lo, here is the (true) man!
  • آنچ چندین صدر ادراکش نکرد  ** لعب کودک بود پیشت اینت مرد 

  • O thou who hast felt the delight of (obeying) my command and hast loyally devoted thy life for the sake of my command,
  • ای به دیده لذت امر مرا  ** جان سپرده بهر امرم در وفا 

  • Now hearken to the tale of the savour and relish of (obeying) the (Divine) command (as related) in the (following) spiritual exposition thereof.”
  • داستان ذوق امر و چاشنیش  ** بشنو اکنون در بیان معنویش 

  • How the King (Mahmud), in the midst of (the company present in) the Diwán and assembly-place, put a pearl in the hand of the Vizier and asked him what it was worth; and how the Vizier gave an extremely high estimate of its value; and when the King commanded hi to break it, answered, “How should I break it?” and so forth.
  • دادن شاه گوهر را میان دیوان و مجمع به دست وزیر کی این چند ارزد و مبالغه کردن وزیر در قیمت او و فرمودن شاه او را کی اکنون این را بشکن و گفت وزیر کی این را چون بشکنم الی آخر القصه 

  • One day the King hastened to the Diwán: in the Diwán he found all the courtiers (assembled). 4035
  • شاه روزی جانب دیوان شتافت  ** جمله ارکان را در آن دیوان بیافت 

  • He produced a radiant pearl and immediately put it in the palm of the Vizier.
  • گوهری بیرون کشید او مستنیر  ** پس نهادش زود در کف وزیر 

  • “How about this pearl?” he asked, “and what is it worth?” He replied, “ is worth more than a hundred ass-loads of gold.”
  • گفت چونست و چه ارزد این گهر  ** گفت به ارزد ز صد خروار زر 

  • He said, “Break it!” “How should I break it?” he replied: “I am a well-wisher to thy treasury and riches.
  • گفت بشکن گفت چونش بشکنم  ** نیک‌خواه مخزن و مالت منم 

  • How should I deem it allowable that a priceless pearl like this should go to waste?”
  • چون روا دارم که مثل این گهر  ** که نیاید در بها گردد هدر 

  •  “Well said!” exclaimed the King and presented him with a dress of honour; the generous King took the pearl from him, 4040
  • گفت شاباش و بدادش خلعتی  ** گوهر از وی بستد آن شاه و فتی 

  • (But) the munificent monarch bestowed on the Vizier every garment and robe that he wore.
  • کرد ایثار وزیر آن شاه جود  ** هر لباس و حله کو پوشیده بود 

  • For a while he engaged them (the courtiers) in conversation concerning new event and old mystery.
  • ساعتیشان کرد مشغول سخن  ** از قضیه تازه و راز کهن 

  • Afterwards he put it (the pearl) into the hand of a chamberlain, saying, "What is it worth to a would-be purchaser?"
  • بعد از آن دادش به دست حاجبی  ** که چه ارزد این به پیش طالبی 

  • He replied, “It is worth half a kingdom: may God preserve it from destruction!”
  • گفت ارزد این به نیمه‌ی مملکت  ** کش نگهدارا خدا از مهلکت 

  •  “Break it,” said he. “O thou whose sword is like the sun he replied, “alas, ‘tis a great pity to break it. 4045
  • گفت بشکن گفت ای خورشیدتیغ  ** بس دریغست این شکستن را دریغ 

  • Let alone its value, mark its splendour and brilliancies: this (shining) daylight has become second to it.
  • قیمتش بگذار بین تاب و لمع  ** که شدست این نور روز او را تبع 

  • How should my hand make a movement to break it? How should I be an enemy to the King’s treasure-house?”
  • دست کی جنبد مرا در کسر او  ** که خزینه‌ی شاه را باشم عدو