I have no means of escape either from men or women: what can I do, since I belong neither to these nor to those?”3865
نه ز مردان چاره دارم نه از زنان ** چون کنم که نی ازینم نه از آن
After (making) that (complaint) the boy looked at the youth and said, “He is quit of trouble by reason of the two (or three) hairs (on his chin).
بعد از آن کودک به کوسه بنگریست ** گفت او با آن دو مو از غم بریست
He is independent of the bricks and of quarrelling over the bricks and of a wicked young ruffian like you who would sell (prostitute) his own mother.
فارغست از خشت و از پیکار خشت ** وز چو تو مادرفروش کنک زشت
Three or four hairs on the chin as a notice are better than triginta lateres circa culum.” [Three or four hairs on the chin as a notice are better than thirty bricks around the buttocks.”]
بر زنخ سه چار مو بهر نمون ** بهتر از سی خشت گرداگرد کون
One atom of the shade (protection) of (Divine) favour is better than a thousand endeavours of the devout pietist,
ذره‌ای سایه‌ی عنایت بهترست ** از هزاران کوشش طاعت‌پرست
Because the Devil will remove the bricks of piety: (even) if there are two hundred bricks he will make a way for himself.3870
زانک شیطان خشت طاعت بر کند ** گر دو صد خشتست خود را ره کند
If the bricks are numerous, (yet) they are laid by you, (while) those two or three hairs are a gift from Yonder.
خشت اگر پرست بنهاده‌ی توست ** آن دو سه مو از عطای آن سوست
In reality each one of those (hairs) is (firm) as a mountain, for it is a safe conduct bestowed by an Emperor.
در حقیقت هر یکی مو زان کهیست ** کان امان‌نامه‌ی صله‌ی شاهنشهیست
If you put a hundred locks on a door, some reckless fellow may remove them all;
تو اگر صد قفل بنهی بر دری ** بر کند آن جمله را خیره‌سری
(But) if a police magistrate put a wax seal (on it), at (the sight of) that (even) the hearts of doughty champions will quail.
شحنه‌ای از موم اگر مهری نهد ** پهلوانان را از آن دل بشکهد
Those two or three hair-threads of (Divine) favour form a barrier (strong) as a mountain (against evil), like majesty of aspect in the faces (of potentates).3875
آن دو سه تار عنایت هم‌چو کوه ** سد شد چون فر سیما در وجوه
Do not neglect (to lay) the bricks, O man of goodly nature; but at the same time do not sleep (as though you were) safe from the wicked Devil.
خشت را مگذار ای نیکوسرشت ** لیک هم آمن مخسپ از دیو زشت
Go and get two hairs of that (Divine) grace, and then sleep safe (sound) and have no anxiety.
رو دو تا مو زان کرم با دست آر ** وانگهان آمن بخسپ و غم مدار
The sleep of the wise (‘álim) is better than worship (performed by the ignorant), (if it be) such a wisdom (‘ilm) as brings (spiritual) awakening.
نوم عالم از عبادت به بود ** آنچنان علمی که مستنبه بود
The quiet of the (expert) swimmer in swimming is better than the exertion (violent movements) with hands and feet of one who is unable (to swim).
آن سکون سابح اندر آشنا ** به ز جهد اعجمی با دست و پا
He that cannot swim throws out his hands and feet (desperately) and drowns, (while) the (practised) swimmer moves quietly (with a steadiness) like (that of) pillars.3880
اعجمی زد دست و پا و غرق شد ** می‌رود سباح ساکن چون عمد
Knowledge (‘ilm) is an ocean without bound or shore: the seeker of knowledge is (like) the diver in (those) seas.
علم دریاییست بی‌حد و کنار ** طالب علمست غواص بحار
Though his life be a thousand years, never will he become weary of seeking,
گر هزاران سال باشد عمر او ** او نگردد سیر خود از جست و جو
For the Messenger of God said in explanation (thereof) this (saying)—“There are two greedy ones who are never satisfied.”
کان رسول حق بگفت اندر بیان ** اینک منهومان هما لا یشبعان
Commentary on the Tradition that Mustafá (Mohammed)—the blessings of God be upon him!—said, “There are two greedy ones who will never be satisfied: the seeker of the present world and the seeker of knowledge.” This “knowledge” must be different from “knowledge of the present world,” in order that there may be the two (separate) classes (mentioned in the Tradition); but “knowledge of the present world” is just the same (in effect) as “the present world,” etc.; and if it (the double phrase used above) be equivalent to “the seeker of the present world and the seeker of the present world,” that would be repetition, not division (into two categories). With the exposition thereof.
در تفسیر این خبر کی مصطفی صلوات‌الله علیه فرمود منهومان لا یشبعان طالب الدنیا و طالب العلم کی این علم غیر علم دنیا باید تا دو قسم باشد اما علم دنیا هم دنیا باشد الی آخره و اگر هم‌چنین شود کی طالب الدنیا و طالب الدنیا تکرار بود نه تقسیم مع تقریره
(The two classes mentioned are) the seeker of the present world and its abundant opportunities for acquisition, and the seeker of knowledge and the considerations proper to it.
طالب الدنیا و توفیراتها ** طالب العلم و تدبیراتها
Now, when you fix your attention on this division, (you will see that) this knowledge must be other than the present world, O father.3885
پس درین قسمت چو بگماری نظر ** غیر دنیا باشد این علم ای پدر
What, then, is other than the present world? The next world, (the knowledge of) which will take you away from here and be your guide (to God).
غیر دنیا پس چه باشد آخرت ** کت کند زینجا و باشد رهبرت
How the three princes discussed the (best) plan to adopt in view of what had occurred.
بحث کردن آن سه شه‌زاده در تدبیر آن واقعه
The three afflicted ones put their heads together: all three felt the same grief and pain and sorrow.
رو به هم کردند هر سه مفتتن ** هر سه را یک رنج و یک درد و حزن
All three were comrades in one meditation and one passion; all three were sick with one disease and one malady.
هر سه در یک فکر و یک سودا ندیم ** هر سه از یک رنج و یک علت سقیم
At the time of silence all three had one thought; at the time of speech, too, all three had one argument.
در خموشی هر سه را خطرت یکی ** در سخن هم هر سه را حجت یکی
At one moment they all were shedding tears and weeping blood on the dining-table of calamity;3890
یک زمانی اشک‌ریزان جمله‌شان ** بر سر خوان مصیبت خون‌فشان
At another moment all three, from the fire in their hearts, heaved burning sighs as (hot as) a chafing-pan.
یک زمان از آتش دل هر سه کس ** بر زده با سوز چون مجمر نفس
The discourse of the eldest brother.
مقالت برادر بزرگین
The eldest said, “O men of probity, were not we masculine (vigorous and bold) in giving counsel to others?
آن بزرگین گفت ای اخوان خیر ** ما نه نر بودیم اندر نصح غیر
Whenever one of the (King's) retainers complained to us of affliction and poverty and fear and agitation,
از حشم هر که به ما کردی گله ** از بلا و فقر و خوف و زلزله
We used to say, ‘Do not bewail thy hardships: be patient, for patience (fortitude) is the key to relief from pain.’
ما همی‌گفتیم کم نال از حرج ** صبر کن کالصبر مفتاح الفرج
What has become now of this key, (namely) fortitude? Wonderful! The rule (which we laid down for others) is null and void (for us): what has become of it?3895
این کلید صبر را اکنون چه شد ** ای عجب منسوخ شد قانون چه شد
Did not we always say, ‘In the (hour of) struggle laugh happily like gold in the fire’?
ما نمی‌گفتیم که اندر کش مکش ** اندر آتش هم‌چو زر خندید خوش
We said to the soldiers at the time of conflict in battle, ‘Hark, do not change colour (lose courage)!’
مر سپه را وقت تنگاتنگ جنگ ** گفته ما که هین مگردانید رنگ
At the time when the ground trodden underfoot by the horses was entirely (composed of) severed heads,
آن زمان که بود اسپان را وطا ** جمله سرهای بریده زیر پا
We were shouting to our troops, ‘On, on! Advance irresistibly like the spearpoint!’
ما سپاه خویش را هی هی کنان ** که به پیش آیید قاهر چون سنان
We preached fortitude to all the world, because fortitude (we said) is a lamp and light in the breast.3900
جمله عالم را نشان داده به صبر ** زانک صبر آمد چراغ و نور صدر
Now it is our turn. Why have we become distracted and gone under the chádar (veil) like cowardly women?”
نوبت ما شد چه خیره‌سر شدیم ** چون زنان زشت در چادر شدیم
O heart that didst inspire all (others) with ardour, inspire thyself with ardour and be ashamed of thyself!
ای دلی که جمله را کردی تو گرم ** گرم کن خود را و از خود دار شرم
O tongue that wert a mentor to all (others), now ’tis thy turn: why art thou silent?
ای زبان که جمله را ناصح بدی ** نوبت تو گشت از چه تن زدی
O reason, where is thy eloquent and persuasive counsel? Now ’tis thy turn: what has become of thy (former) admonitions?
ای خرد کو پند شکرخای تو ** دور تست این دم چه شد هیهای تو
O thou who hast removed a hundred anxieties from (other) hearts, now ’tis thy turn: wag thy beard!3905
ای ز دلها برده صد تشویش را ** نوبت تو شد بجنبان ریش را
If now, in thy vile poltroonery, thou hast (only) stolen a beard (art devoid of real manhood), formerly thou must have been laughing at thy beard (making a mock display of manly virtue).
از غری ریش ار کنون دزدیده‌ای ** پیش ازین بر ریش خود خندیده‌ای
When thou exhortest others, (thy cry is), “Come on! come on!” In thine own anguish (thou criest), “Alas, alas!” like women.
وقت پند دیگرانی های های ** در غم خود چون زنانی وای وای
Since thou wert a cure for others' pain, (how is it that) thou art silent when pain has become thy guest?
چون به درد دیگران درمان بدی ** درد مهمان تو آمد تن زدی
’Twas thy fashion to shout at the soldiers (to encourage them): (now) shout (at thyself): why is thy voice choked?
بانگ بر لشکر زدن بد ساز تو ** بانگ بر زن چه گرفت آواز تو
For fifty years thou hast woven on (the loom of) thy intelligence: (now) put on an undervest of the fabric which thou thyself hast woven.3910
آنچ پنجه سال بافیدی به هوش ** زان نسیج خود بغلتانی بپوش
The ears of thy friends were delighted by thy song: (now) put forth thy hand and pull thine own ear.
از نوایت گوش یاران بود خوش ** دست بیرون آر و گوش خود بکش
(Formerly) thou wert always a head (leader): do not make thyself a tail, do not lose thy feet and hands and beard and moustache.
سر بدی پیوسته خود را دم مکن ** پا و دست و ریش و سبلت گم مکن
(Now) ’tis for thee to make a move on the (chess-) board: restore thyself to thy normal state (of spiritual health) and thy (natural) vigour.
بازی آن تست بر روی بساط ** خویش را در طبع آر و در نشاط
Anecdote of a king who brought a learned doctor into his banquet-hall by force and made him sit down. (When) the cup-bearer offered him wine and held out the goblet to him, the doctor averted his face and began to look sour and behave rudely. The king said to the cup-bearer, “Come, put him in a good humour.” The cup-bearer beat him on the head several times and made him drink the wine, etc.
ذکر آن پادشاه که آن دانشمند را به اکراه در مجلس آورد و بنشاند ساقی شراب بر دانشمند عرضه کرد ساغر پیش او داشت رو بگردانید و ترشی و تندی آغاز کرد شاه ساقی را گفت کی هین در طبعش آر ساقی چندی بر سرش کوفت و شرابش در خورد داد الی آخره
(Whilst) a drunken king was feasting merrily, a certain jurist passed by his gate.
پادشاهی مست اندر بزم خوش ** می‌گذشت آن یک فقیهی بر درش