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
He who turns the fire (of Nimrod) into roses and trees is also able to make this (World-fire) harmless.1740
آنک آتش را کند ورد و شجر ** هم تواند کرد این را بیضرر
He who brings forth roses from the very midst of thorns is also able to turn this winter into spring.
آنک گل آرد برون از عین خار ** هم تواند کرد این دی را بهار
He by whom every cypress is made ‘free’ (evergreen) hath the power if He would turn sorrow into joy.
آنک زو هر سرو آزادی کند ** قادرست ار غصه را شادی کند
He by whom every non-existence is made existent—what damage would He suffer if He were to preserve it for ever?
آنک شد موجود از وی هر عدم ** گر بدارد باقیش او را چه کم
He who gives the body a soul that it may live—how would He be a loser if He did not cause it to die?
آنک تن را جان دهد تا حی شود ** گر نمیراند زیانش کی شود
What, indeed, would it matter if that Bounteous One should bestow on His servant the desire of his soul without (painful) toil,1745
خود چه باشد گر ببخشد آن جواد ** بنده را مقصود جان بیاجتهاد
And keep far off from poor (mortals) the cunning of the flesh and the temptation of the Devil (which lurk) in ambush?”
دور دارد از ضعیفان در کمین ** مکر نفس و فتنهی دیو لعین
The Cadi's reply to the Súfí.
جواب دادن قاضی صوفی را
The Cadi said, “Were there no bitter (stern) Commandment (from God) and were there no good and evil and no pebbles and pearls,
گفت قاضی گر نبودی امر مر ** ور نبودی خوب و زشت و سنگ و در
And were there no flesh and Devil and passions, and were there no blows and battle and war,
ور نبودی نفس و شیطان و هوا ** ور نبودی زخم و چالیش و وغا
Then by what name and title would the King call His servants, O abandoned man?
پس به چه نام و لقب خواندی ملک ** بندگان خویش را ای منهتک
How could He say, ‘O steadfast one’ and ‘O forbearing one’? How could He say, ‘O brave one’ and ‘O wise one’?1750
چون بگفتی ای صبور و ای حلیم ** چون بگفتی ای شجاع و ای حکیم
How could there be steadfast and sincere and spending men without a brigand and accursed Devil?
صابرین و صادقین و منفقین ** چون بدی بی رهزن و دیو لعین
Rustam and Hamza and a catamite would be (all) one; knowledge and wisdom would be annulled and utterly demolished.
رستم و حمزه و مخنث یک بدی ** علم و حکمت باطل و مندک بدی
Knowledge and wisdom exist for the purpose of (distinguishing between) the right path and the wrong paths: when all (paths) are the right path, knowledge and wisdom are void (of meaning).
علم و حکمت بهر راه و بیرهیست ** چون همه ره باشد آن حکمت تهیست
Do you think it allowable that both the worlds should be ruined for the sake of this briny (foul) shop of the (sensual) nature?
بهر این دکان طبع شورهآب ** هر دو عالم را روا داری خراب
I know that you are pure (enlightened), not raw (foolish), and that these questions of yours are (asked) for the sake of (instructing) the vulgar.1755
من همیدانم که تو پاکی نه خام ** وین سالت هست از بهر عوام
The cruelty of Time (Fortune) and every affliction that exists are lighter than farness from God and forgetfulness (of Him),
جور دوران و هر آن رنجی که هست ** سهلتر از بعد حق و غفلتست
Because these (afflictions) will pass, (but) that (forgetfulness) will not. (Only) he that brings his spirit (to God) awake (and mindful of Him) is possessed of felicity.”
زآنک اینها بگذرند آن نگذرد ** دولت آن دارد که جان آگه برد
A Story setting forth that patience in bearing worldly affliction is easier than patience in bearing separation from the Beloved.
حکایت در تقریر آنک صبر در رنج کار سهلتر از صبر در فراق یار بود
A certain woman said to her husband, “Hey, O you who have finished with generosity once and for all,
آن یکی زن شوی خود را گفت هی ** ای مروت را به یک ره کرده طی
Why have you no care for me? How long shall I dwell in this abode of misery?”
هیچ تیمارم نمیداری چرا ** تا بکی باشم درین خواری چرا
The husband replied, “I am doing my best to earn money; though I am destitute, I am moving hand and foot.1760
گفت شو من نفقه چاره میکنم ** گرچه عورم دست و پایی میزنم
O beloved, it is my duty (to provide you with) money and clothes: you get both these from me and they are not insufficient.”
نفقه و کسوهست واجب ای صنم ** از منت این هر دو هست و نیست کم
The wife showed (him) the sleeve of her chemise: the chemise was very coarse and dirty.
آستین پیرهن بنمود زن ** بس درشت و پر وسخ بد پیرهن
“It is so rough,” said she, “it eats (wounds) my body: does any one get a garment of this kind for any one?”
گفت از سختی تنم را میخورد ** کس کسی را کسوه زین سان آورد
He said, “O wife, I will ask you one question. I am a poor man: this is all I know (how to do).
گفت ای زن یک سالت میکنم ** مرد درویشم همین آمد فنم
This (chemise) is rough and coarse and disagreeable, but think (well), O thoughtful (anxious) wife!1765
این درشتست و غلیظ و ناپسند ** لیک بندیش ای زن اندیشهمند
Is this (chemise) rougher and nastier, or divorce? Is this (chemise) more odious to you, or separation?”
این درشت و زشتتر یا خود طلاق ** این ترا مکروهتر یا خود فراق
Even so, O Khwája who art reviling on account of affliction and poverty and distress and tribulations,
همچنان ای خواجهی تشنیع زن ** از بلا و فقر و از رنج و محن
No doubt this renunciation of sensuality gives bitter pain, but ’tis better than the bitterness of being far from God.
لا شک این ترک هوا تلخیدهست ** لیک از تلخی بعد حق بهست
If fighting (against the flesh) and fasting are hard and rough, yet these are better than being far from Him who inflicts tribulation.
گر جهاد و صوم سختست و خشن ** لیک این بهتر ز بعد ممتحن
How should pain endure for a single moment when the Giver of favours says to thee, “How art thou, O My sick one?”1770
رنج کی ماند دمی که ذوالمنن ** گویدت چونی تو ای رنجور من