Of stories about other Amírs and of the bounties and gifts of those persons1690
از حکایتهای میران دگر ** وز کرمها و عطاء آن نفر
And about the misers and their (mean) economies—(of all this) he gave a sample for the purpose of (exciting) laughter.
وز بخیلان و ز تحشیراتشان ** از برای خنده هم داد او نشان
In a flash he whipped out a pair of scissors and went on cutting while his lips were full of tales and beguiling talk.
هم‌چو آتش کرد مقراضی برون ** می‌برید و لب پر افسانه و فسون
How the tailor told laughable jests, and how the narrow eyes of the Turk were closed by the violence of his laughter, and how the tailor found an opportunity (to steal).
مضاحک گفتن درزی و ترک را از قوت خنده بسته شدن دو چشم تنگ او و فرصت یافتن درزی
The Turk began to laugh at the stories, and at that moment his narrow eyes closed.
ترک خندیدن گرفت از داستان ** چشم تنگش گشت بسته آن زمان
He (the tailor) filched a shred (of satin) and put it under his thigh, (where it was) hidden from all living beings except God.
پاره‌ای دزدید و کردش زیر ران ** از جز حق از همه احیا نهان
God saw it, but He is disposed to cover up (sins); yet when you carry (them) beyond bounds He is a tell-tale.1695
حق همی‌دید آن ولی ستارخوست ** لیک چون از حد بری غماز اوست
From his delight in his (the tailor's) anecdotes the Turk's former boast went out of his head.
ترک را از لذت افسانه‌اش ** رفت از دل دعوی پیشانه‌اش
What satin? What boast? What wager? The Turk is intoxicated with the jokes of the pasha.
اطلس چه دعوی چه رهن چه ** ترک سرمستست در لاغ اچی
The Turk implored him, crying, ‘For God's sake go on telling jokes, for they are meat to me.’
لابه کردش ترک کز بهر خدا ** لاغ می‌گو که مرا شد مغتذا
(Then) the rascal told such a ridiculous story that he (the Turk) fell on his back in an explosion of laughter.
گفت لاغی خندمینی آن دغا ** که فتاد از قهقهه او بر قفا
He (the tailor) swiftly clapped a shred of satin to the hem of his under-breeches, while the Turk was paying no attention and greedily sucking in (absorbing) the jests.1700
پاره‌ای اطلس سبک بر نیفه زد ** ترک غافل خوش مضاحک می‌مزد
Still (continuing his entreaties), the Turk of Khitá said for the third time, ‘Tell me a joke for God's sake!’
هم‌چنین بار سوم ترک خطا ** گفت لاغی گوی از بهر خدا
He (the tailor) told a story more laughable than (those which he had related) on the two previous occasions, and made this Turk entirely his prey.
گفت لاغی خندمین‌تر زان دو بار ** کرد او این ترک را کلی شکار
His eyes shut, his reason flown, bewildered, the boastful Turk was intoxicated with guffaws.
چشم بسته عقل جسته مولهه ** مست ترک مدعی از قهقهه
Then for the third time he (the tailor) filched a strip from the coat (which he was cutting), since the Turk's laughter gave him ample scope (for his dexterity).
پس سوم بار از قبا دزدید شاخ ** که ز خنده‌ش یافت میدان فراخ
When for the fourth time the Turk of Khitá was demanding a jest from the master(-tailor),1705
چون چهارم بار آن ترک خطا ** لاغ از آن استا همی‌کرد اقتضا
The master took pity on him and put aside (abandoned) artfulness and injustice.
رحم آمد بر وی آن استاد را ** کرد در باقی فن و بیداد را
He said (to himself), ‘This infatuated man has a great desire for these (facetious tales), not knowing what a loss and swindle they are (for him).’
گفت مولع گشت این مفتون درین ** بی‌خبر کین چه خسارست و غبین
(Nevertheless) he (the Turk) showered kisses on (the face and eyes of) the master, crying, ‘For God's sake tell me a story!’
بوسه‌افشان کرد بر استاد او ** که بمن بهر خدا افسانه گو
O thou who hast become a story and (art) dead to (useful) existence, how long wilt thou wish to make trial of stories?
ای فسانه گشته و محو از وجود ** چند افسانه بخواهی آزمود
No story is more laughable than thou (thyself): stand (and meditate) on the edge of thine own ruinous grave!1710
خندمین‌تر از تو هیچ افسانه نیست ** بر لب گور خراب خویش ایست
O thou who hast gone down into the grave of ignorance and doubt, how long wilt thou seek (to hear) the jests and tales of Time?
ای فرو رفته به گور جهل و شک ** چند جویی لاغ و دستان فلک
How long wilt thou listen to the blandishments of this world that leave neither thy mind underanged nor thy spirit?
تا بکی نوشی تو عشوه‌ی این جهان ** که نه عقلت ماند بر قانون نه جان
The jests of Time, this mean and petty boon-companion, have robbed of honour a hundred thousand like thee.
لاغ این چرخ ندیم کرد و مرد ** آب روی صد هزاران چون تو برد
This Universal Tailor is ever tearing and stitching the garments of a hundred travellers silly as children.
می‌درد می‌دوزد این درزی عام ** جامه‌ی صدسالگان طفل خام
If his jests conferred a gift on the orchards (in spring), when December came they (his jests) gave that gift to the winds.1715
لاغ او گر باغها را داد داد ** چون دی آمد داده را بر باد داد
The old children sit down beside him to beg that he will jest (and amuse them) by (giving them) fortunes good or bad.
پیره‌طفلان شسته پیشش بهر کد ** تا به سعد و نحس او لاغی کند
How the tailor said to the Turk, “Hey, hold your tongue: if I tell any more funny stories the coat will be (too) tight for you.”
گفتن درزی ترک را هی خاموش کی اگر مضاحک دگر گویم قبات تنگ آید
The tailor said, ‘Begone, unmanly fellow! Woe to you if I make another jest;
گفت درزی ای طواشی بر گذر ** وای بر تو گر کنم لاغی دگر
(For) then, after that, the coat will be (too) tight for you: does any one practice this (fraud) on himself?
پس قبایت تنگ آید باز پس ** این کند با خویشتن خود هیچ کس
What laughter (is this)? If you had an inkling (of the truth), instead of laughing you would weep (tears of) blood.’
خنده‌ی چه رمزی ار دانستیی ** تو به جای خنده خون بگرستیی
Explaining that the idle folk who wish (to hear) stories are like the Turk, and that the deluding and treacherous World is like the tailor, and that lusts and women are (like) this World's telling laughable jokes, and that Life resembles the piece of satin placed before this Tailor to be made into a coat of eternity and a garment of piety.
بیان آنک بی‌کاران و افسانه‌جویان مثل آن ترک‌اند و عالم غرار غدار هم‌چو آن درزی و شهوات و زبان مضاحک گفتن این دنیاست و عمر هم‌چون آن اطلس پیش این درزی جهت قبای بقا و لباس تقوی ساختن
The Tailor, (who is) Worldly Vanity, takes away the satin of your life, bit by bit, with his scissors, (which are) the months.1720
اطلس عمرت به مقراض شهور ** برد پاره‌پاره خیاط غرور
You wish that your star might always jest and your happiness continue for ever.
تو تمنا می‌بری که اختر مدام ** لاغ کردی سعد بودی بر دوام
You are very angry with its quartile aspects and its disdain and enmity and mischiefs;
سخت می‌تولی ز تربیعات او ** وز دلال و کینه و آفات او
You are very annoyed with its silence and inauspiciousness and severity and its endeavour to show hostility,
سخت می‌رنجی ز خاموشی او ** وز نحوس و قبض و کین‌کوشی او
Saying, ‘Why doesn't the merry Venus dance?’ Do not depend on its good luck and auspicious dance.
که چرا زهره‌ی طرب در رقص نیست ** بر سعود و رقص سعد او مه‌ایست
Your star says, ‘If I jest any more, I shall cause you to be swindled entirely.’1725
اخترت گوید که گر افزون کنم ** لاغ را پس کلیت مغبون کنم
Do not regard the counterfeiting of these stars: regard your love for the counterfeiter, O despicable man.
تو مبین قلابی این اختران ** عشق خود بر قلب‌زن بین ای مهان
Parable.
مثل
A certain man was on the way to his shop (when) he found the road in front of him barred by women.
آن یکی می‌شد به ره سوی دکان ** پیش ره را بسته دید او از زنان
He was hurrying along hot-foot, and the way was blocked by a crowd of women (beautiful) as the moon.
پای او می‌سوخت از تعجیل و راه ** بسته از جوق زنان هم‌چو ماه
He turned his face to one woman and said, ‘O vile (creature), how numerous you are, little girls, eh!’
رو به یک زن کرد و گفت ای مستهان ** هی چه بسیارید ای دخترچگان
The woman turned towards him and replied, ‘O man of trust, do not think it dreadful that there are so many of us.1730
رو بدو کرد آن زن و گفت ای امین ** هیچ بسیاری ما منکر مبین
Consider that notwithstanding the multitude of us on the earth you (men) find it insufficient for your enjoyment.
بین که با بسیاری ما بر بساط ** تنگ می‌آید شما را انبساط
Propter paucitatem feminarum inciditis in paedicationem: infamissini in mundo sunt agens et patiens.’ [Because of the scarcity of women, you engage in sodomy: (both) active and passive (homosexuals) are the shame of the world.]
در لواطه می‌فتید از قحط زن ** فاعل و مفعول رسوای زمن
(O Súfí), do not regard these happenings of Time which (proceed) from heaven (and) come to pass intolerably here.
تو مبین این واقعات روزگار ** کز فلک می‌گردد اینجا ناگوار
Do not regard the (anxious) husbanding of (one's) daily bread and livelihood and this dearth (of food) and fear and trembling,
تو مبین تحشیر روزی و معاش ** تو مبین این قحط و خوف و ارتعاش
(But) consider that in spite of all its (the World's) bitternesses ye are mortally enamoured of it and recklessly devoted to it.1735
بین که با این جمله تلخیهای او ** مرده‌ی اویید و ناپروای او
Deem bitter tribulation to be a (Divine) mercy, deem the kingdom of Merv and Balkh to be a (Divine) vengeance.
رحمتی دان امتحان تلخ را ** نقمتی دان ملک مرو و بلخ را
That Ibráhím fled not from destruction and remained (safe), while this Ibráhím fled from (worldly) honour and rode away.
آن براهیم از تلف نگریخت و ماند ** این براهیم از شرف بگریخت و راند
That one is not burnt, and this one is burnt. Oh, wonderful! In the Way of search (for God) everything is upside down.”
آن نسوزد وین بسوزد ای عجب ** نعل معکوس است در راه طلب
How the Súfí repeated his questions.
باز مکرر کردن صوفی سال را
The Súfí said, “He (God) whose help is invoked hath the power to make our trading free from loss.
گفت صوفی قادرست آن مستعان ** که کند سودای ما را بی زیان