Appendices

by Kamal al-Din Isma'il

1. The Horse

English
My moon-faced love decided to go hunting and said: 'Rise, boy, and saddle the horse.' I said: 'You are well drunk and hungover from wine; what do you want with a horse in this state?' He tried again and said: 'To hunt partridge, I want to race the horse a while across the hills.' You would think the horse was made for his foot and stirrup, restless as his hair in the blowing wind. Like lightning, like Buraq, the horse flew through the air, out of longing for that silver-cheeked beauty. A hundred souls were prey to the talons of his two locks, while he spurred the horse beneath his thigh for the hunt. He rode on, and reason kept calling after him: 'For your servant's sake, hold the horse a moment.' He did not hear these words and rode on like victory itself, holding the horse in the stirrup of the lord and chief of the age. The just one, the light of state and faith, who in every battle hurls his horse against a hundred riders. A warrior who, when he raises the sword of vengeance among the Persians, makes the enemy's horse flee all the way to Zanzibar. By his hand, generosity has become famous through his gifts, and only the riderless horse remains as a keepsake of his foe in battle. O hero who, in pursuit of the enemies' lives, makes their very horses give up the ghost on the day of your charge. In the smoke of your rival's grief, his horse vanishes just as a horse disappears into the dust of a full gallop. Even if sparks from the fire of battle reach the sky, you drive your horse through the flames like Siyavash. On the day when your horse grows restless with the joy of war, beneath you it blazes like burning fire from your blade. When the champions and brave men of both ranks clash, their horses stay alive like Rustam and Isfandiyar. In that moment you strike into the enemy's line and with a single sword you cut down a thousand horses at once. Your horse turns into an elephant before the foe, and here it is fitting that a horse should move like an elephant. Before your sharp sword in battle, the enemy is like a horse before a hungry lion in the meadow. To flee in terror of your sword, the enemy, facing his death, cries: 'Bring me a faster horse.' When did an arrow ever pass by the edge of your fingernail in the moment you drive your horse through the dust? The armored enemy falls in the charge just as a horse collapses helpless from the pain of a hoof abscess. O Lord, on the palace walls of the painter no horse has ever been drawn to match your horse. On the day of battle, Shabdiz, Rakhsh, A'waj, and Yahmum, all four horses stand amazed at its gallop. And if the enemy takes shelter in a fortress out of dread of you, at once you enclose a whole world with your horse. At the gate of your enemy, from fear of your sword, the horse stands forever tail-docked and always despised. My lord, with this ode, which is a true test, it would be right if the horse took pride in it until Judgment Day. Among the people of learning and talent, no famous poet has ever ridden his horse into the field of this refrain. None but me, who tamed my mind to it the way a trainer skillfully breaks a swift-paced horse. But what use is it, when through my bad luck I roam the world forever aimless, like a horse without a bridle. When knowledge is scorned, talent serves no purpose; when the field is narrow, the horse is of no use. As long as a horse takes delight and rejoices by nature, wheeling through the green grass in springtime, May you always live in such a spring of victory that you ride your horse through a tulip field made of your enemy's blood.
Explanation: Buraq is the winged steed of Islamic tradition; Siyavash, Rustam, and Isfandiyar are heroes of the Shahnameh, and Shabdiz, Rakhsh, A'waj, and Yahmum are legendary horses. The poem is a tour-de-force built on the refrain word 'horse' ending every couplet.

Original

شمارهٔ ۱ - اسب

مهروی من بخواست به عزم شکار اسب خیز ای غلام گفت، به زین اندر آر اسب گفتم که نیک مستی و مخمور از شراب آخر همی چه خواهی اندر خمار اسب؟ برداشت باز و گفت: برای شکار کبک لختی بتاخت خواهم در کوهسار اسب گفتی برای پای و رکاب وی آفرید چون زلف او ز باد وزان، بیقرار اسب چون برق و چون براق همی رفت در هوا اندر هوای آن بت سیمین عذار اسب صد جان شکار چنگل باز دو زلف او او زیر ران کشیده ز بهر شکار اسب میراند او و عقل همی گفت از پسش کآخر برای بنده زمانی بدار اسب نشنید این حدیث و همی راند چون ظفر اندر رکاب صدر و سر روزگار اسب عادل، ضیاء دولت و دین آنکه افگند در هر مصاف هر دم بر صد سوار اسب زنگی که در عجم چو برآرد حسام کین دشمن ازو بتابد در زنگبار اسب گشته ز دست او به عطا نامدار جود مانده ز خصم او به وغا یادگار اسب ای صفدری که در طلب جان دشمنان گردد به روز حملهٔ تو جان سپار اسب اندر دخان آتش غم حاسدت شود پنهان چنانکه وقت تک اندر غبار اسب گر ز آتش نبرد به گردون رسد شرار رانی تو چون سیاوش اندر شراره اسب روزی که بیقرار شود از نشاط جنگ در زیر تو ز تیغ چو سوزنده نار اسب بر یکدگر یلان و دلیران هر دو صف تا زنده همچو رستم و اسفندیار اسب آن لحظه برزنی به صف دشمن و کنی حالی به تیغ مفرد جنگی هزار اسب اسب تو پیل‌وار شود پیش خصم باز و اینجا روا بود که رود پیل‌وار اسب در پیش تیغ تیز تو باشد عدو به جنگ چون پیش شیر گرسنه در مرغزار اسب بهر هزیمت از فزع تیغ تو عدو گوید به مرگ خویش سبکتر بیار اسب پیکان ز روی ناخن تو چون گذشت او آن دم که می دوانی اندر غبار اسب؟ در جوشن بتاخته دشمن چنان فتد کافتد ز رنج ناخنه در اضطرار اسب یا رب ز اسب تو که نکرده‌ست هیچ وقت مانند او بر ایوان صورت نگار اسب شبدیز و رخش و اعوج و یحموم روز جنگ حیران شوند در تکش این هر چهار اسب ور خصم در حصار شود از نهیب تو حالی تو در جهانی اندر حصار اسب بر درگه عدوی تو از بیم تیغ تو پیوسته دم بریده و همواره خوار اسب صدرا بدین قصیده که هست امتحان سزد گر تا به روز حشر کند افتخار اسب از اهل فضل و طبع به میدان این ردیف هرگز نرانده بود یکی نامدار اسب جز من که رام کردم خاطر برین چنانک رایض کند ز روی هنر راهور اسب لکن چه فایده که ز بخت بدم مدام مهمل به گرد عالم چون بی فسار اسب دانش چو خوار باشد ناید به کار فضل میدان چو تنگ باشد ناید به کار اسب تا در نشاط آید و شادی کند به طبع در سبزه چون بگردد وقت بهار اسب اندر بهار فتح چنان بادیا مدام کز خون خصم رانی در لاله زار اسب

2. In Praise of My Lord

English
You are my God and my master; when I praise you, my words bow before you. Forever beneath the seal of your love, this heart of mine grows soft as wax. On the day you scatter your gifts like loose pearls, they are countless, like the strung pearls of my verse. With such a custom of generosity, others come to know me by what you give. Truly, of all your bounties nothing is left owing to you but the gift you always grant me.
Explanation: The poem plays on 'loose pearls' (prose gifts) versus 'strung pearls' (the poet's verse), a classic Persian image contrasting prose and poetry.

Original

شمارهٔ ۲ - وله ایضا

ای خداوند من و مخدوم من در ثنای تو سخن محکوم من جاودان در زیر مهر مهر تو نرم باشد این دل چون موم من روز بخشش گوهر منثور تو بی عدد چون گوهر منظوم من با چنین رسم کرم کز بخششت می شود از دیگران معلوم من راستی را بر تو از انعامها هیچ باقی نیست جز مرسوم من

3. The Starving Horse

English
I have a horse who, far from your horse, lives forever longing for a handful of hay. He sleeps through the day as if it were night, for the whole world looks black in his eyes. For food he digs the ground for scraps of straw; that is why he is bent double. Dressed in rags, dust upon his head, he never stops crying out from hunger. His back is spared the saddle at least, since an empty belly is his only refuge. From now on he will not walk a single step, for that cornered creature has no strength left in him. Yet in a race he would beat this horse, you will see, the horse that is the king's own companion. In his belief there is no worse place beneath the sky than this stall. No hay in it, no barley, no green grass; what kind of stable is this in the end? He has forgotten even the tale of barley, for it is so long since he last saw any. This is the state of barley, plainly told; he has not eaten hay for a month or two. To break his fast at night, all that is set before him is a mouthful of grass and well water. One day a Yemeni blade would eat him up ... (line incomplete) He bites at my face, because he mistakes my hand for hay. The whole world, down to the mud wall of the stall, bears witness to his hunger. If you would come to his rescue, come now, for his condition has gone past all bounds of ruin. Do not be fooled that he still breathes; it is a single breath, and then he is no more. Say the opening prayer once and bring him hay, do this for him, for he is innocent.
Explanation: The poem is a witty, pleading complaint asking a patron for fodder for a half-starved horse. Couplet 13 is damaged in the source, so only a partial rendering is given.

Original

شمارهٔ ۳ - وله ایضا

اسبی دارم که دور از اسبت همواره در آرزوی کاهست می خسبد روز همچو شب زانک آفاق بچشم او سیاهست در خاک ز بهر قوت، خاشاک می جوید ازین سبب دو تا هست پوشیده پلاس و خاک بر سر پیوسته ز جوع داد خواهست آسوده بماند پشتش از زین زانکش شکم تهی پنا هست زین پس نرود پیاده یک گام کان گوشه نشین نه مرد را هست در تک ببرد سبق بر این اسب چو بین اسبی که جفت شاهست بد تر جایی بمذهب او در زیر سپهر پایگا هست نه کاه در و ، نه جو، نه سبزه این آخر او چه جایگاهست؟ افسانۀ جو فرامشش شد زیرا که ندید دیر گا هست این حال جوست و بی تکلف تا کاه نخورد یک دو ما هست تا روزه بشب بدان گشاید ترتیب ببرگش آب چا هست تیغی یمنی بخورد روزی ... ا هست دندان گیرد ز روی من زانک با کاه بر نگش اشتبا هست عالم همه تا بگاه دیوار بر گرسنگی او گوا هست فریادش اگر رسی کنون رس کش حال ز حد برون تبا هست تو غره مشو که می زند دم یک دم باشد زنیست تا هست یک بار الحمد و تو بری کاه در کارش کن که بی گنا هست

4. Another Poem

English
Generous one, the thanks I owe for your gifts cannot be set down truly by the pen. Last night, waiting for your promise, a single breath stretched from nothing into being. Whoever gets a morsel stuck in their throat, help them along, for they have done no wrong.
Explanation: The 'morsel stuck in the throat' is an idiom for someone caught in trouble or hardship; the plea is to assist rather than blame them.

Original

شمارهٔ ۴ - وله ایضا

منعما شکرهای انعامت بزبان قلم نیاید راست دوش در انتظار وعدۀ تو یک دم باشد زنیست تا هست هر کرا لقمه در گلو گیرد در کارش کن که بی گناهست

5. And He Also Said

English
I am a stranger, weary, and helpless, my Lord; from the bounty of your grace, send me one draught of healing. Like a tulip I am drowned in my own blood, in the fire of longing for you; send a gentle breeze from the world of eternal life. Your servant has gambled his soul for the scent of your mercy; from the hand of your forgiveness, send the gift you promised. Though a wound on your path is itself a balm for the soul, still grant us a share of the sweet medicine of your mercy. Since the blood of my soul was spilled upon your path, send me its ransom from the treasury of your grace. You are the physician who knows my condition; I dare not tell you to take this pain from me, or to send the cure. Whatever you know to be best for me, whether it is healing or death, send it, my God.
Explanation: The tulip's dark center is traditionally read as a heart burned or bloodstained by love, an image of the poet consumed by longing. 'Blood ransom' refers to the compensation owed for a life taken.

Original

شمارهٔ ۵ - و قال ایضا

غریب و خسته و درمانده ام خداوندا ز فیض فضل، تو یک شربت شفا بفرست چو لاله غرقه بخونم در آتش شوقت نسیم لطفی از عالم بقا بفرست ببوی رحمت تو بنده کرد جان بازی بدست عفو تو پروانۀ عطا بفرست اگر چه مرهم جانست زخم در ره تو ز نوش داروی رحمت نصیب ما بفرست چون خون جان من اندر ره تو ریخته شد هم از خزینۀ لطف تو خون بها بفرست طبیب حال شناسی ، ترا نیارم گفت که دور کن ز من این درد یا دوا بفرست هر آنچه مصلحت کار من در آن دانی اگر شفاست وگر مرگ ای خدا بفرست

6. Number 6

English
Last night a cry suddenly rose up: war has broken out yet again. I watched death after death, until even the living had no way left to turn back. With one of the learned, a man for whom untangling the knots of reason comes easily, I said: my friend, do you also see how chaotic the state of the world has become? He said: yes, it is the conjunction of the two ill-omened planets, and this hostility is the result of that. I said: but aren't all seven regions of the earth turning beneath the spinning wheel of the heavens? Far and near, forever above it, lie the orbit of Mars and the course of Saturn.
Explanation: The 'two ill-omened planets' (qiran-e nahsayn) refers to the astrological conjunction of Mars and Saturn, traditionally seen as an omen of war and disaster. The 'seven regions' is the classical division of the inhabited world.

Original

شمارهٔ ۶

دوش ناگاه نعره یی بر خاست که دگر باره جنگ کرانست مرگ دیدم بمرگ تا زنده که همی باز گشت نتوانست با یکی از هنروران که بر او حل اشکال عقل آسانست گفتم ای دوست باز می بینی کار عالم که چون پریشانست؟ گفت آری قران نحسین است وین خصومت نتیجۀ آنست گفتم آخر نه جمله هفت اقلیم زیر دوران چرخ گردانست؟ دور و نزدیک جاودان زبرش دور مریخ و سیر کیوانست

7. Number 7

English
Why does it happen? For God's sake, at least this much we can understand: That the effect of every planetary conjunction the astrologers call unlucky lands right on the great mosque of Isfahan. And whatever they claim comes from the two auspicious stars, its effect falls on Qom and Kashan. So you may know this is all nonsense: everything is destiny and the decree of God.
Explanation: The poem mocks astrologers: 'qeran' means the conjunction of planets, and 'sa'dayn' refers to the two 'lucky' planets, Jupiter and Venus, in traditional astrology.

Original

شمارهٔ ۷

از چه می افتد از برای خدای آخر این قدر می توان دانست کاثر هر قران که نحسان راست خاص در جامع سپاهانست و آنچه از افتران سعدینست اثر آن بقم و کاشانست تا بدانی که ترهاتست این همه تقدیر و حکم یزدانست

8. On Contentment

English
A friend told me: be content, because the greedy man is always sad. Yes, contentment is a fine thing, but in the end you still need something to be content with.
Explanation: The poem's wit lies in the second couplet: you cannot be content with nothing at all.

Original

شمارهٔ ۸ - وله ایضا

مرا دوستی گفت قانع شو، ایرا که همواره غمگین بود مرد طامع قناعت نکو باشد آری و لیکن هم آخر بچیزی توان بود قانع

9. The Tyrant's Reckoning

English
When the story of a tyrant is read aloud from someone's book, look how both men and women heap curses on his soul. So today, do not do the cruel things that he once did, or else tomorrow all those same curses will fall upon you.
Explanation: The poem warns that the cruelty you inflict now will return to you as the curses people later cast on your memory.

Original

شمارهٔ ۹ - وله ایضا

داستان ظالمی چون خوانداز دفتر کسی مردوزن بنگر که بر جانش چه نفرینها کنند پس تو امروز آن مکن کو کرددی از ظلمها ورنه آن نفرین همه بر جان تو فردا کنند

10. Another Poem

English
How wonderful is my love, by God, no one can match her; if I love her, she is worthy of it, by God. Truly, her burning passion is worth a hundred kingdoms; and even her anger and bitterness beat a hundred peace treaties, by God. For the freshness of her speech and her lovely words, one could gladly become the dust beneath her feet, by God. My soul kept longing to be with her; yet all of that longing was a mistake, by God. My heart would have unlocked the chains of its sorrow, but alas, the turning heavens gave no help. What do I hold in my hand that fate has not lodged in my heart? What task is there that this world has not made hard for me? To whom can I say that in this whole world I find no sign of a single kindred soul? In grief I have no companion; in need of counsel I have no wise friend. I cannot set foot outside my house for a single day without sinking knee deep in the mud. Rise, my heart, let me load my things onto the ox and leave, for I have no reason to stay in this place. I took two hundred wounds without a single groan; what happened, O Lord? I committed no sin. A single breath from my heart could set a world on fire; one gasp of mine could burn down a whole household. I dare not write down even one tale of my grief, for I fear the very tongue that reads it would burn. If one night I let a sigh escape my chest, it would set even the stars of the sky ablaze. What is it I carry in my heart, this thought of her, that every night burns a soul away for nothing? It would be fitting if within this chest of mine I had no heart left to burn a soul. Suppose my heart did break its vow, yes; but what grudge did the heavens ever have against my heart? I had a grieving, sorrow eating heart that I loved more than my own life. That heart of mine was a single branch of hope, one I kept ever moist with my tears. As long as I had any trace of her, I carried a whole world of turmoil and uproar within me. I searched long, and when no trace of her remained, all at once I tore my heart away from my heart. By God, if I ever caught news of her, God knows I truly held some word of her. Perhaps there never was a heart inside my body; or else, where did it go, if I ever had one? What message did he send from my own heart to me? What greeting did he bring me from my own heart?
Explanation: The refrain «by God» (val-lah) recurs in the opening quatrain as an oath emphasizing sincerity. The final couplet plays on the heart as both the poet's own and the messenger of the beloved.

Original

شمارهٔ ۱۰ - وله ایضا

زهی یار من نیست همتاش و الله گرش دوست دارم بود جاش والله ز صد ملک به سوز و سوداش حقا ز صد صلح به خشم و صفراش والله برای تری لفظ و الفاظ خوبش توان گشت خاک کف پاش والله تمنای وصلش همی کرد جانم خطا بود جمله تمناش والله دلم قفل محنت بروبر گشادی دریغا اگر چرخ یاری ندادی چه در دست کز چرخ در دل ندارم؟ چه کارست کز دهر مشکل ندارم؟ کرا باز گویم که در جمله عالم نشان یکی شخص همدل ندارم؟ گه غمکشی هیچ همدم ندارم گه مشورت هیچ عاقل ندارم برون ننهم از خانه یک روز پایم که تا زانو از پای در گل ندارم دلا خیز تا رخت بر گاو بندم که من برگ این جای و منزل ندارم دو صد زخم خوردم که آهی نکردم چه افتاد یا رب، گناهی نکردم دمی از دل من جهانی بسوزد تفی از دمم خان و مانی بسوزد نیارم نبشتن یکی قصه از غم زخواندنش ترسم زفانی بسوزد شبی گر زسینه ره آه بدهم نه استارگان کاسمانی بسوزد چه دارم بدل در من اندیشۀ او که هرشب بهرزه روانی بسوزد بشاید اگر من بدین سینه اندر ندارم دلی را که جانی بسوزد گرفتم که دل عهد بشکست ، آری فلک با دل من چه کین داشت باری؟ دل غمکش غصه خور داشتم من کش از جان خود دوستر داشتم من یکی شاخ امید بود آن دل من که از اشک پیوسته تر داشتم من همی تا که دانستم از وی نشانی جهانی پر از شور و شر داشتم من بسی جستم و چون نشانی نبد زو دل از دل بیکباره برداشتم من بایزد گر از وی خبر دیده ام من خدا داند که از وی خبر داشتم من مگر خود نبودست اندر تنم دل وگرنه کجا شد اگر داشتم من ؟ پیامی که کرد او به منه از دل من ؟ سلامی که او بمن از دل من؟

11. In Praise of the Building

English
It is lovelier than the gardens of Iram; it is the shrine of excellence and the sanctuary of art. Its dome is a crown fit for Saturn's height, even though its scale is modest and small. In the strength of its pillars, it locks arms with the mountains themselves. Time leaves no mark upon it, and disasters find no way to pass through it. To adorn the paintings on its walls, the sky and sun stitch in lapis blue and gold. You would rightly say that by its very design it is a copy of paradise with its eight gates. It is where the sun of good fortune rises, the resting place of happiness and victory. May the master of the world dwell in it forever, as long as the heavens keep turning on their axis.
Explanation: Iram is a legendary paradise garden in Arabian and Persian lore. Persian tradition speaks of paradise as having eight gates, which the poem uses as an image of perfection.

Original

شمارهٔ ۱۱ - و قال فی وصف البناء

..... از ارم لطیف ترست کعبۀ فضل و قبلۀ هنرست گنبد او کلاه کیوانست گرچه از روی وضع مختصرست در ره پایداری ارکانش کرده با کوه دست در کمرست نه در او روزگار را تاثیر نه بر او حادثات را گذرست از پی نقشهای دیوارش چرخ و خورشید لاجور دوزرست راست گویی که از طریق نهاد نسختی از بهشت هشت درست مطلع آفتاب اقبالست تکیه جای سعادت و ظفرست صدر عالم درو ممکن باد تا فلک را مدار برمدرست

12. In Praise of a Noble House

English
You, earth, are the very sky of Saturn; your threshold is the prayer-direction of every hope. You are the lofty roof, the ever-inhabited house; beside you all else is worthless and neglected. The mirrors of the heavens are polished bright by the mere reflection of your walls. Your carved vaulting holds the moon and sun tucked under its arm like two small tiles. The pilgrim's hand and the ring of your door cling to each other like a ball to a mallet. Before your sun-emblems the moon and the sun are like counterfeit coins beside true alchemy. The howling storm of Judgment Day cannot bring the least crack to your walls. If, to adorn the world of dust, life descended to earth from Saturn's sphere, then to grace the world of the divine, this building rose up in place of the heavens. A Kaaba built by Ishmael's hands, through which the faith itself was raised to high standing. In this world of coming and passing, fortune and good luck arrive by no other gate. When the wheel of heaven took up its doorkeeping, it said: seek no better house of good works than this. When the world's chief granted audience within it, the sky declared: to blessed places belong all fortunes. He is the support of the nation, the pillar of the faith, whose generosity a revealed verse describes. From his rank the planet Saturn draws its worth; his glory has become a proverb through the ages. The honor of excellence comes from his threshold, just as the sun draws its from the sign of Aries. Lord, grant him years of life so many that the reckoning of numbers falls short of counting them. When the tip of his pen began to scratch and write, all the knots of hope were untied at once.
Explanation: The 'sun-emblems' (shamsa) are the round rosette ornaments on the building; the poem compares this house to the Kaaba as the axis of all blessing. 'Reckoning of numbers' refers to the abjad system, in which letters carry numeric values.

Original

شمارهٔ ۱۲ - و قال ایضاً

ای زمین تو آسمان زحل آستان تو قبله گاه امل سقف مرفوع و خانۀ معمور با وجود تا ضایع و مهمل روی آئینه های گردون را عکس دیوار تو همی صیقل ماه و خورشید را مقرنس تو چون دو خشتک گرفته زیر بغل دست زوار و حلقۀ در تو هر دو بایکدیگر چو گوی انگل در بر شمسهای تو مه و مهر چون بر کیمیاست نقد دغل در نیارد بکاه دیوارت صرصر رستخیز هیچ خلل گر زبهر طراز عالم خاک جان بفرش آمد از مکان زحل از پی زیب عالم ملکوت این بنا بر سپهر شد ببدل کعبه یی از بنای اسمعیل که ازو شرع شد بلند محل ناید اندر جهان کون و فساد دولت و بخت جز بدین مدخل چرخ دربانیش چو بستد گفت زین نکوتر مخواه بیت عمل صدر عالم چو بار داد درو آسمان گفت : للبقاع دول پشت ملت قوام دین که کرم هست در شأنش آیتی منزل آن زقدرش شده ستاره زحل و آن بجاهش زدهه زمانه مثل شرف فضل از ستانۀ اوست همچنان کآفتاب را زحمل یاربش سال عمر ده چندانک قاصر آید ازو حساب جمل نوک کلکش چو در صریر آمد مشکلات امید شد همه حل

13. A Complaint

English
Lord, you know that in all these years of my life, not a single day has passed the way I wished. I have endured every kind of hardship and pain throughout my life, more than anyone could count. And now death has come close, and inevitably all my affairs are falling apart, one against another. This world has passed as you well know, and the next, I fear, will pass a hundred thousand times worse. Lord, what would it matter if such an existence had never been, since nothing in either world ever went right because of it? And though these words should not be spoken, my God, like my other sayings, let this one too go and forgive me.
Explanation: The poet addresses God directly in a tone of weary complaint, ending with a plea for forgiveness for daring to speak such bitter words.

Original

شمارهٔ ۱۳ - و قال فی الشکایة

یا رب تو آگهی که درین اندر سال عمر روزی بکام من نگذشتست روزگار از گونه گونه محنت و رنج آن کشیده ام در مدت حیات که بیش آید از شمار وینک رسید مرگ بنزدیک و لامحال بریکدیگر زند زهمه گونه کار و بار دنیی چنین گذشت که دانی و آخرت ترسم کزین بتر گذرد صدهزاربار یا رب چه بودی ار نبدی هستی چنین کز وی نگشت در دو جهان راست هیچ کار ورچه نبود گفتنی این لفظ ای خدای از من چو گفتهای دگر جمله درگذار

14. And He Said

English
Mufti of the faith of kindness, you whom even the heavens long to run alongside, holding your stirrup. Every dawn in spring, the morning breeze washes the faces of the flowers with the water of your grace. I have brought a question for a ruling to your presence, for everyone seeks their answers from you. If someone asks this humble servant, this pilgrim, 'What did you gain from this journey?', what should he say?
Explanation: A mufti is a scholar who issues religious rulings (fatwas); the poet frames his own plea as a legal question. 'Da'agu' literally means one who prays for another, a modest self-reference.

Original

شمارهٔ ۱۴ - وقال

مفتی دین مروت ای که فلک را آرزو آید که در رکاب تو پوید دست صبا هر سپیده دم ببهاران چهرۀ گل را بآب لطف تو شوید فتوی آورده ام بحضرت عالی کز تو همه کس جواب فتوی جوید گر زدعاگو کسی بپرسد و گوید حاصل تو زین سفرچه بود چه گوید؟

15. On the Bloodletting of the Praised One

English
You great one whose resolve broke the heart and back of this mean turning sky. Fate, out of the honesty of your fairness, raised up the ceiling of the heavens on its pillar. Whoever set his face to fight you, know that his stubborn luck brought him down. And whoever nursed the dream of rivaling you found the end of his effort turned upside down. A guilty man aimed to kiss your hand, and bent his back into a curve like the letter nun. The tip of an eyelash struck the eye of the law, and out of stillness drew tears of blood. From the lancet's cut the blood came out of the skin, and danced to a rhythm of shifting colors. Yesterday the lancet, from your blessed hand, like a hunter came at the moment to draw blood. A Khizr was led toward the water of life, since keen fortune became his guide. The fingernail of the blade struck the vein like a plectrum on a string, and the basin gave back the sound of an organ. Lightning of the lancet, through the split of the cloud of grace, brought forth a vein of rain the color of tulips. I said: that hand was a sea, so why did it bring out rubies from within, like a mine? From the jasmine branch a redbud blossomed; now the heavens have brought in this new custom. A twilight glow emerged from the column of dawn, as the hand of power put it to the test. A necklace of ruby from a rod of crystal, the diamond's point conjured up by magic. How did the bloodletter's hand bring molten fire out of the heart of frozen water? It struck me as strange, and this state made my wonder grow greater every moment. At last a very fine meaning brought a versatile thought to my mind. It said: no, the master's hand is a sea that crushes the pride of the Oxus with its waves. The lancet is a dark diver that fate sent down, humbled and head first. When it plunged its head into this sea, it brought up a branch of coral from within.
Explanation: The poem turns the ordinary act of bloodletting into an elaborate metaphor: the patron's hand is a sea, the lancet a pearl diver, and the drawn blood a branch of red coral. Khizr and the water of life allude to the legendary immortality-giving spring.

Original

شمارهٔ ۱۵ - وقال یصنف فصد الممدوح

ای بزرگی که همت تو شکست بر دل و پشت چرخ دون آورد قدر از راستی انصافت سقف افلاک راستون آورد هرکه آورد رو بخصمی تو دانک از دولت حرون آورد و انک سودای همسری تو پخت حاصل کار سرنگون آورد خونیی قصد دست بوس تو کرد پشت خود را بخم چو نون آورد نوک تار مژه زدیدۀ شرع اشک خون از پی سکون آورد آمد از تیش خون زپوست برون رقص ز ایقاع گونه گون آورد دی زدست مبارکت نشتر چون بانگام قصد خون آورد خضری را بسوی آب حیات دولت تیز رهنمون آورد ناخن نیش زخمه بر برگ زد تشت از و صوت ارغنوان آورد برق نیش از شکاف ابر کرم رگ باران لاله گون آورد گفتم آن دست بحر بود ، چرا همچو کان لعل از اندرون آورد؟ از سمن شاخ ارغوان بشکفت فلک این رسم نو کنون آورد شفقی از عمود صبح برون دست قدرت به آزمون آورد عقد یاقوت از قضیب بلور نوک الماس بر فسون آورد دست فصاد آتش محلول از دل آب بسته چون آورد عجب آمده مرا و این حالت حیرتم هر زمان فزون آورد آخرالامر معنیی بس خوب یاد من فکر ذو فنون آورد گفت نی ، دست خواجه دریاییست که زموج آزرا زبون آورد نیشتر هست هندوی غواص کش قضا خوار و سرنگون آورد چون فرو برد سر بدین دریا شاخ مرجان از و برون آورد

16. On a Warning

English
Which generous, honest soul among you would come to me and put in a good word or two before the honored lord? For your servant, being decent by nature, rarely writes filthy or obscene verse against anyone. But now and then, just as payment in kind, his temper flares, and when the need arises, he writes satire too. There is no blame, no fault at all, in the one who freely lets his pen praise or condemn the world.
Explanation: 'Halal-zadeh' literally means 'legitimately born'; here it carries the sense of a decent, honorable person. The poem defends the poet's occasional turn to satire as fair retaliation.

Original

شمارهٔ ۱۶ - و قال فی التهدید

زمن کدام کریم حلال زاده بود که یک دو بیتک باصدر محترم گوید که خادم ارچه ار آنجا که نیک ذاتی اوست بدنسبت شعر افحش و هرزه کم گوید ولی ز روی مکافات طبع هم گه گاه که حاجت اوفتدش هجو نیز هم گوید نه جرم باشد اهمال جانب آنکس را که مدح و ذم جهان از سر قلم گوید

17. He Said

English
Never keep company with common people, for they will shrink your good name down to their own small measure. Even if company with the common crowd were paradise itself, death would be better; let the death of the common be far from me.
Explanation: The word 'aam' means the uneducated common masses, contrasted with the discerning few. The poet prizes association with the wise over the many.

Original

شمارهٔ ۱۷ - و قال

هیچ صحبت مباد با عامت که چو خود مختصر کند نامت صحبت عام در بهشت ، آباد مرگ بهتر ، که مرگ عامی باد

18. In His Praise

English
How splendid: even the highest heaven ranks beneath you, and every kind of praise reason can conceive falls short. You are the one whom art itself calls its stronghold, safe from the sudden blows of fate. The sky turns joyfully on itself because it counts itself equal in worth to you. Why would anyone bother with sun and cloud, when they know the road to your hand and sleeve of giving? Where the vanguard of your generosity marches on the path of gifted people, what enemy could hope to lie in ambush? The heavens, whose deeds follow your judgment, treat your favor and anger as the very source of love and hate. Not one speck of the sun stands apart from your shadow, for it knows its own brightness depends on this. By your shadow the sun has become known and honored, since everyone judges a companion by the company they keep. How could the guide called imagination reach your court, when it knows the way only as far as the seventh sphere? In many years the bright-hearted sun cannot grasp the fine point that your far-seeing mind takes in at once. Great one, this humble poet is a follower of your fortune; heaven counts my soul as pledged to your love. He brings less trouble to your presence because he knows the weariness of that gentle nature. I shorten the long night by praising you; the honest dawn is my true and faithful witness. I bring my words to your seat, to which they are devoted: only someone who knows the worth of this precious jewel. People of fine taste know the value of graceful words, as the jasmine petal knows the worth of the morning breeze. There are many poets, but only the one with true taste can tell the water of life from a filthy ditch. God knows whether I can find, among these poets, anyone who even understands the plain meaning of dark-eyed beauty. How can I bring my words to one so careless that, with great effort, he still mistakes left for right? What difference is there between me and others, in the eyes of one who takes Rostam's warhorse for a lump of clay? How can anyone seek a cure for their pain from someone who counts a thorn as sweet manna? All my humility comes from expecting nothing from anyone; reason knows this story of mine for certain. When expectation is cut off... the one who reckons himself lower than this or that. I kept putting a question to the old sage, reason, for he is the one who knows the cure for a grieving heart. I asked: who is it that can share the sorrow of gifted people? He answered: Baha al-Din, the master, knows how. Do not withhold your kind favors from this poet, for he counts them as his only treasure in the world. I know you as my patron and pray for you; God in His glory knows this of me.
Explanation: The image of the sun living in the patron's shadow inverts the natural order to show his supreme rank. Couplet 22 is defective in the original, so its second half is partial.

Original

شمارهٔ ۱۸ - و قال

زهی سپهر محلی که دون رتبت توست هرآنچه عقل زاقسام آفرین داند تویی که شخص هنر از طوارق حدثان حریم جاه ترامعقلی حصین داند بدان نشاط فلک گرد خویش میگردد که خویشتن را با قدر تو قرین داند بآفتاب و سحابش چه التفات بود کسی که راه بدان دست و آستین داند طلایۀ کرمت بر طریق اهل هنر کجا که از سپه نیستی کمین داند ؟ فلک که رای تو شد مقتدای افعالش رضا و خشم ترا اصل مهر و کین داند جدا ز سایۀ تو نیست ذرّۀ خورشید از آنکه روشنی کار خود درین داند زسایۀ تو شدست آفتاب روی شناس که همنشین را هر کس بهمنشین داند کجا رسد سوی درگاه تو قلاوزوهم که راه خود همه تا چرخ هفتمین داند بسالها نرسد آفتاب روشن دل درآن دقیقه که آن رای دوربین داند بزرگوارا داعی مرید دولت تست فلک بمهر تو جان مرا رهین داند از آن بحضرت تو کمتر آورد زحمت که او ملالت آن طبع نازنین داند شب دراز به مدح تو می کنم کوتاه گواه صادق من صبح راستین داند سخن بصدر تو آرم که بر تو مقصورست کسی که قیمت این گوهر ثمین داند لطیف طبعان دانند قدر لطف سخن که قدر باد صبا برگ یاسمین داند سخنسرایان هستند، لیک صاحب ذوق حدیث چشمۀ حیوان و پارگین داند خدای داند اگر دانم اندرین شعرا کسی که ظاهر تفسیر حورعین داند سخن چگونه برم نزد آنکه از غفلت شمال را به بسی جهداز یمین داند؟ زمن چه فرق بود تا بدیگران آنرا که رخش رستم چون صورت گلین داند؟ چگونه داروی درد خود از کسی طلبند که خار را زعداد ترنجبین داند؟ همه فروتنی من زمردری طمع است خرد زحال من این ماجرا یقین داند طمع چو منقطع آمد... زن آنکس که خویشتن را کمتر از آن و این داند زپیر عقل سؤالی پرپر می کردم که اوست آنکه دوای دل خزین داند که کیست آنکه غم اهل فضل داند خورد؟ جواب داد صاحب بهاء دین داند مگیر باز زداعی وظایف الطاف که او ذخیرۀ خویش از جهان همین داند ترا مربی خود دانم و دعا گویم خدای جل جلاله زمن چنین داند

19. Poem 19: And He Also Said

English
You of praised qualities: over the army of the needy, the flood of your generosity always holds sway. To the question that was raised in your service, give me an answer: whether you act or you speak.
Explanation: The final couplet mixes Arabic phrasing (roughly 'whether you do' and 'or you say'), a common flourish in classical Persian panegyric.

Original

شمارهٔ ۱۹ - و قال ایضاً

آیا ستوده خصالی که بر سپاه نیاز همیشه خیل عطای تو هست مستولی از آن سؤال که در خدمتت اشارت رفت جواب باز ده ارفملیت ورقولی

20. Number 20: And He Also Said

English
Surely this tree is cursed, for it bears nothing but sorrow as its fruit. Yet I feel drawn close to this tree, just as Adam was drawn close to the forbidden tree.
Explanation: The 'tree' echoes the forbidden tree of Eden; the poet's attraction to something that brings only grief mirrors Adam's fatal nearness to it.

Original

شمارهٔ ۲۰ - و قال ایضاً

نیست معلونه مگر این شجره که بجز غصه ندارد ثمره قربت این شجره هست مرا همچو بر آدم قرب شجره

21. He Also Said

English
You who judge the ways of generosity and grace, what is your ruling in a case like this? Concerning a man so helpless and undone that everyone who sees him feels pity. He lies sick in some forgotten corner, measuring out his life in empty breaths. The cost of his illness cannot be avoided, and on top of that his house needs repair. And winter's arrangements press right behind, a season that carries the scent of disaster. Yet he has not enough silver left even to polish the surface of a mirror. In such a plight, would it be right for him to ask his wealthy patron for some gold?
Explanation: The poem is framed as a mock legal question put to a religious jurist (mufti), asking whether a desperate, sick, and penniless man may petition a rich patron for help. In older times mirrors were polished metal, so having no silver to polish a mirror underscores utter poverty.

Original

شمارهٔ ۲۱ - و قال ایضاً

مفتی ملت انعام و کرم اندرین حال چه می فرماید؟ در حق شخصی درمانده چنان که برو خلق همی بخشاید خفته بیمار بکنجی اندر وندر باد همی پیماید خرج بیماری ناچار بود و آنگهش خانه عمارت باید باز ترتیب زمستان بر پی که ازو بوی بلا می آید وانگه او سیم ندارد چندان که بدان آینه یی بزداید در چنین حالتی از منعم خویش گر تقاضا بکند زر شاید؟

22. He Also Said

English
Whatever of these formal words remains, time has left it in my hands. But what good is it, when time won't grant me even a breath to speak?
Explanation: The poem laments that although the poet has more to say about ceremony and custom, the passing of time gives him no chance to continue.

Original

شمارهٔ ۲۲ - وقال ایضاً

هرچه آن از مراسم سخن است روزگارش گذاشتست بمن زان چه حاصل ، چو روزگار دمی نگذارد همی مرا بسخن

23. Number 23 - And He Also Said

English
You have hidden yourself so completely behind your beard that no eye has seen anything of you but your eyes. Besides your beard, you shameful man, no one has ever seen a hairy shield concealing such a secret.
Explanation: The poem is satirical, mocking a man whose thick beard hides everything but his eyes. The imagery plays on the beard as a screen behind which the man's true self stays concealed.

Original

شمارهٔ ۲۳ - و قال ایضاً

آنچنان گشته‌ای نهان پس ریش کز تو جز چشم هیچ چشم ندید به جز از ریش مرد ریک تو کس سپر گاو راز پشم ندید

24. He Also Said

English
From the first down on the cheeks of the army's Turkish beauties, this one gain will stay with me forever: that from now on, out of shame before their faces, the down will never dare to rise on the cheeks of those Turkish beauties again.
Explanation: In Persian poetry 'khat' is the fine down of a young beardless face, a mark of beauty. The 'Turkish beauties' are a stock image of ideal loveliness.

Original

شمارهٔ ۲۴ - و قال ایضاً

ز خط عارض ترکان لشکر مرا این فایده تا جاودان بس که خط از عارض ترکان لشکر ز شرمش برنیارد سر ازین پس

25. Poem 25 - Also by Him

English
Whoever is nearer to you know that he is the poorest and most needy of all. And whoever seems farther from your presence is, through your grace, ahead of everyone. Though the left hand is closer to the heart, the strength of the right hand is greater.
Explanation: In this Sufi context, being 'poor' (darvish) before God means being wholly dependent on Him, which is a spiritual virtue. The final couplet plays on physical closeness versus true power.

Original

شمارهٔ ۲۵ - ایضاً له

هر کرا قربت تو بیشترست دانک او از همه درویشترست وانک او دورترست از برتو بعنایت ز همه پیشترست دست چپ گرچه بدل نزدیکست قوت راست ازو بیشترست