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6
3597-3646

  • You are quaffing drink from a hundred fountains: whenever any of those hundred yields less, your pleasure is diminished;
  • تو ز صد ینبوع شربت می‌کشی  ** هرچه زان صد کم شود کاهد خوشی 

  • (But) when the sublime Fountain gushes from within (you), no longer need you steal from the (other) fountains.
  • چون بجوشید از درون چشمه‌ی سنی  ** ز استراق چشمه‌ها گردی غنی 

  • Since your eye is rejoiced by water and earth, heart's sorrow is the payment for this joy.
  • قرةالعینت چو ز آب و گل بود  ** راتبه‌ی این قره درد دل بود 

  • When (the supply of) water comes to a fortress from outside, it is more than enough in times of peace; 3600
  • قلعه را چون آب آید از برون  ** در زمان امن باشد بر فزون 

  • (But) when the enemy forms a ring round that (fortress), in order that he may drown them (the garrison) in blood,
  • چونک دشمن گرد آن حلقه کند  ** تا که اندر خونشان غرقه کند 

  • The (hostile) troops cut off the outside water, that (the defenders of) the fortress may have no refuge from them.
  • آب بیرون را ببرند آن سپاه  ** تا نباشد قلعه را زانها پناه 

  • At that time a briny well inside (the walls) is better than a hundred sweet rivers outside.
  • آن زمان یک چاه شوری از درون  ** به ز صد جیحون شیرین از برون 

  • The Cutter of cords (Death) and the armies of Death come, like December, to cut the boughs and leaves (of the body),
  • قاطع الاسباب و لشکرهای مرگ  ** هم‌چو دی آید به قطع شاخ و برگ 

  • (And then) there is no succour for them in the world from Spring, except perchance the Spring of the Beloved's face in the soul. 3605
  • در جهان نبود مددشان از بهار  ** جز مگر در جان بهار روی یار 

  • The Earth is entitled “the Abode of delusion” because she draws back her foot (and deserts you) on the day of passage.
  • زان لقب شد خاک را دار الغرور  ** کو کشد پا را سپس یوم العبور 

  • Before that (time) she was running right and left, saying, “I will take away thy sorrow”; but she never took anything away.
  • پیش از آن بر راست و بر چپ می‌دوید  ** که بچینم درد تو چیزی نچید 

  • In the hour of anxieties she would say to you, “May pain be far from thee, and (may) ten mountains (stand) between (pain and thee)!”
  • او بگفتی مر ترا وقت غمان  ** دور از تو رنج و ده که در میان 

  • When the army of Pain arrives, she holds her breath: she will not even say, “I have seen (and been acquainted with) thee.”
  • چون سپاه رنج آمد بست دم  ** خود نمی‌گوید ترا من دیده‌ام 

  • God made a parable concerning the Devil on this wise: “He leads you into battle by his cunning tricks, 3610
  • حق پی شیطان بدین سان زد مثل  ** که ترا در رزم آرد با حیل 

  • Saying, ‘I will give thee help, I am beside thee, I will run before thee in the perils (of war);
  • که ترا یاری دهم من با توم  ** در خطرها پیش تو من می‌دوم 

  • I will be thy shield amidst the arrows of khadang wood, I will be thy refuge in the hour of distress;
  • اسپرت باشم گه تیر خدنگ  ** مخلص تو باشم اندر وقت تنگ 

  • I will sacrifice my life for thee in raising thee to thy feet. Thou art a Rustam, a lion: come on, be manful!’”
  • جان فدای تو کنم در انتعاش  ** رستمی شیری هلا مردانه باش 

  • By means of these wiles that bag of deceit and cunning and craft leads him (whom he makes his dupe) to infidelity.
  • سوی کفرش آورد زین عشوه‌ها  ** آن جوال خدعه و مکر و دها 

  • As soon as he sets foot (therein) and falls into the moat (of fire), he (the Devil) opens his lips with a loud ha, ha. 3615
  • چون قدم بنهاد در خندق فتاد  ** او به قاهاقاه خنده لب گشاد 

  • (The dupe cries), “Hey, come! I have hopes of thee.” He (the Devil) says, “Begone, begone, for I am quit of thee.
  • هی بیا من طمعها دارم ز تو  ** گویدش رو رو که بیزارم ز تو 

  • Thou didst not fear the justice of the Creator, (but) I fear (it): keep thy hands off me!”
  • تو نترسیدی ز عدل کردگار  ** من همی‌ترسم دو دست از من بدار 

  • (Then) God says (to the Devil), “He (thy dupe), indeed, is parted from felicity, and how shouldst thou be saved by these hypocrisies?”
  • گفت حق خود او جدا شد از بهی  ** تو بدین تزویرها هم کی رهی 

  • On the Day of Reckoning et faciens et pathicus infames sunt lapidationisque consortes. [On the Day of Reckoning (both) the active and passive (homosexuals) will be shamed-faced and partners in (being punished by) stoning.]
  • فاعل و مفعول در روز شمار  ** روسیاهند و حریف سنگسار 

  • Assuredly, by the decree and just dispensation (of God), (both) the waylaid and the waylayer are in the pit of farness (from God) and in an evil resting-place. 3620
  • ره‌زده و ره‌زن یقین در حکم و داد  ** در چه بعدند و در بس المهاد 

  • (Both) the fool and the ghoul who deceived him must ever endure to be deprived of salvation and felicity.
  • گول را و غول را کو را فریفت  ** از خلاص و فوز می‌باید شکیفت 

  • Both the ass and he that caught the ass are (stuck) in the mud here: here (in this world) they are forgetful of (God) and there (in the next world) they are sunk (in woe)—
  • هم خر و خرگیر اینجا در گلند  ** غافلند این‌جا و آن‌جا آفلند 

  • (All) except those who turn back from that (deception) and come (forth) from the autumn (of sensuality) into the springtide of (Divine) grace,
  • جز کسانی را که وا گردند از آن  ** در بهار فضل آیند از خزان 

  • And who repent, for God is ready to accept repentance, and cleave to His command, for a goodly Commander is He!
  • توبه آرند و خدا توبه‌پذیر  ** امر او گیرند و او نعم الامیر 

  • When, (moved) by sorrow, they raise a piteous cry, the highest Heaven trembles at the moaning of the sinners. 3625
  • چون بر آرند از پشیمانی حنین  ** عرش لرزد از انین المذنبین 

  • It trembles even as a mother for her child: it takes them by the hand and draws them upward,
  • آن‌چنان لرزد که مادر بر ولد  ** دستشان گیرد به بالا می‌کشد 

  • Saying, “O ye whom God hath redeemed from delusion, behold the gardens of (Divine) grace and behold the forgiving Lord!
  • کای خداتان وا خریده از غرور  ** نک ریاض فضل و نک رب غفور 

  • Henceforth ye have everlasting provision and sustenance from God's air, not from the gutter (on the roof).”
  • بعد ازینتان برگ و رزق جاودان  ** از هوای حق بود نه از ناودان 

  • Inasmuch as the Sea is jealous of intermediaries, he that is thirsty as a fish takes leave of the water-skin.
  • چونک دریا بر وسایط رشک کرد  ** تشنه چون ماهی به ترک مشک کرد 

  • How the princes, having bidden the King farewell, set out on a journey through their father's empire, and how the King repeated his injunctions at the moment of farewell.
  • روان شدن شه‌زادگان در ممالک پدر بعد از وداع کردن ایشان شاه را و اعادت کردن شاه وقت وداع وصیت را الی آخره 

  • The (King's) three sons set out, in the fashion of (men equipped for) travel, to (visit) their father's (distant) possessions, 3630
  • عزم ره کردند آن هر سه پسر  ** سوی املاک پدر رسم سفر 

  • And to make a tour of his cities and fortresses for the purpose of regulating the administrative and economic conditions.
  • در طواف شهرها و قلعه‌هاش  ** از پی تدبیر دیوان و معاش 

  • They kissed the King's hand and bade him farewell; then the King, (who is) obeyed (by all), said to them:
  • دست‌بوس شاه کردند و وداع  ** پس بدیشان گفت آن شاه مطاع 

  • “Direct your course whithersoever your heart (inclination) may lead you, go (your way) under the protection of God, waving your hands (dancing joyously).
  • هر کجاتان دل کشد عازم شوید  ** فی امان الله دست افشان روید 

  • (Go anywhere) except to one fortress, the name of which is ‘the robber of reason’: it makes the coat tight for wearers of the tiara.
  • غیر آن یک قلعه نامش هش‌ربا  ** تنگ آرد بر کله‌داران قبا 

  • For God's sake, for God's sake, keep far away from that castle adorned with pictures, and beware of the peril! 3635
  • الله الله زان دز ذات الصور  ** دور باشید و بترسید از خطر 

  • The front and back of its towers and its roof and floor are all (covered with) images and decorations and pictures,
  • رو و پشت برجهاش و سقف و پست  ** جمله تمثال و نگار و صورتست 

  • Like the chamber of Zalíkhá (which she made) full of pictures in order that Joseph should look upon her willy-nilly.
  • هم‌چو آن حجره‌ی زلیخا پر صور  ** تا کند یوسف بناکامش نظر 

  • Since Joseph would not look at her, she cunningly filled the room with portraits of herself,
  • چونک یوسف سوی او می‌ننگرید  ** خانه را پر نقش خود کرد آن مکید 

  • So that, wherever the fair-cheeked (youth) looked, he might see her face without having the power to choose.
  • تا به هر سو که نگرد آن خوش‌عذار  ** روی او را بیند او بی‌اختیار 

  • The peerless God hath made (all) the six directions a theatre for the display of His signs to the clairvoyant, 3640
  • بهر دیده‌روشنان یزدان فرد  ** شش جهت را مظهر آیات کرد 

  • In order that, whatever animal or plant they look upon, they may feed on the meadows of Divine Beauty.
  • تا بهر حیوان و نامی که نگزند  ** از ریاض حسن ربانی چرند 

  • Hence He said unto the company (of mystics), ‘Wheresoever ye turn, His Face is there.
  • بهر این فرمود با آن اسپه او  ** حیث ولیتم فثم وجهه 

  • If in thirst ye drink some water from a cup, ye are beholding God within the water.’
  • از قدح‌گر در عطش آبی خورید  ** در درون آب حق را ناظرید 

  • He that is not a lover (of God) sees in the water his own image, O man of insight;
  • آنک عاشق نیست او در آب در  ** صورت صورت خود بیند ای صاحب‌بصر 

  • (But) since the lover's image has disappeared in Him (the Beloved), whom now should he behold in the water? Tell (me that)! 3645
  • صورت عاشق چو فانی شد درو  ** پس در آب اکنون کرا بیند بگو 

  • Through the working of the Jealous One, they (the mystics) behold the beauty of God in the faces of the houris, like the moon (reflected) in water.
  • حسن حق بینند اندر روی حور  ** هم‌چو مه در آب از صنع غیور