Chapter Nine: On Repentance and the Right Path

205. The Opening

English
Come, you whose life has slipped past seventy years: were you asleep, that it all blew away on the wind? You spent your days gathering supplies for staying, but never made a plan for the leaving. On the Day of Judgment, when they set up the market of heaven, they will hand out rank according to good deeds. You'll carry off wealth in measure of what you brought; if you come bankrupt, you'll carry off only shame. For the busier and more crowded the market, the more scattered and anxious the empty-handed feel. If five coins go missing from your fifty, your heart is torn by the claws of grief. Since fifty years have already slipped from your grasp, treasure the few days that remain. If the poor dead still had a tongue, they would cry out in wailing and lament: 'You who are alive, while speech is still possible, don't seal your lips from remembrance like the dead.' Since our time was lost to heedlessness, you, at least, count the few breaths you have as a chance.
Explanation: The 'market of heaven' is an image of the afterlife where deeds, not money, become the currency of one's standing.

Original

بخش ۱ - سر آغاز

بیا ای که عمرت به هفتاد رفت مگر خفته بودی که بر باد رفت؟ همه برگ بودن همی ساختی به تدبیر رفتن نپرداختی قیامت که بازار مینو نهند منازل به اعمال نیکو دهند بضاعت به چندان که آری بری وگر مفلسی شرمساری بری که بازار چندان که آکنده‌تر تهیدست را دل پراکنده‌تر ز پنجه درم پنج اگر کم شود دلت ریش سرپنجهٔ غم شود چو پنجاه سالت برون شد ز دست غنیمت شمر پنج روزی که هست اگر مرده مسکین زبان داشتی به فریاد و زاری فغان داشتی که ای زنده چون هست امکان گفت لب از ذکر چون مرده بر هم مخفت چو ما را به غفلت بشد روزگار تو باری دمی چند فرصت شمار

206. The Old Man and His Longing for Youth

English
One night in our youth, with every good thing at hand, a group of us young men sat together. Singing like nightingales, our faces fresh as flowers, filling the street with laughter and playful noise. An old man who had seen the world sat apart from us; the turning sky had turned his once dark hair to daylight white. His mouth was shut tight, silent as a hazelnut; not like us, whose lips split open with laughter like pistachios. One of the young men went over and said, 'Old man, why sit here aching in your corner of regret? Lift your head out of the collar of your grief; come, stroll happily among us young folk.' The old man raised his head from his silence; look at the answer he gave, so full of an old man's wisdom. 'When the morning breeze blows over the garden, it is the young tree that is fit to sway and dance. A young shoot sways while it is green and fresh; once it yellows, it just snaps and breaks. In spring the willow puts out fragrant blossoms, but a dense old tree only sheds its dry leaves. It does not suit me to prance with the young, for the dawn of old age has already broken on my face. A wild hawk holds me in its grip, and moment by moment it tears at the thread of my life. It is your turn now to sit at this feast, for we have washed our hands of such pleasures. Once the dust of age has settled on your head, do not expect the joys of youth again. Snow has fallen on my raven black feathers; I can no longer roam the garden like a nightingale. Let the beautiful peacock show off its splendor; what can you want from a hawk whose wings are plucked bare? My grain has already been reaped and stored away; for you the new grass is only just sprouting. The freshness of my garden is gone; who ties a bouquet from flowers that have withered? My son, my life now leans on a cane; to lean on life any longer would be a mistake. Leaping up on his feet suits only the young; old men must push themselves up with their hands.' Look at my rosy cheeks, once pure gold; they sank away, like the sun when it turns yellow and sets. Reckless craving is not so ugly in an unripe child as it is in a raw, foolish old man. I ought to weep like a child out of shame for my sins, not to live like a child. Luqman said it well: not living at all is better than living for years in error. To keep the shop shut from the very morning is better than losing both profit and capital. By the time a young man carries his dark hair toward the light, the poor old man has carried his white hair to the grave.
Explanation: Luqman is a legendary sage of wisdom in Islamic tradition. The 'shop shut from the morning' is a merchant image: better to gain nothing than to trade away both effort and life itself.

Original

بخش ۲ - حکایت پیرمرد و تحسر او بر روزگار جوانی

شبی در جوانی و طیب نعم جوانان نشستیم چندی بهم چو بلبل، سرایان چو گل تازه روی ز شوخی در افکنده غلغل به کوی جهاندیده پیری ز ما بر کنار ز دور فلک لیل مویش نهار چو فندق دهان از سخن بسته بود نه چون ما لب از خنده چون پسته بود جوانی فرا رفت کای پیرمرد چه در کنج حسرت نشینی به درد؟ یکی سر برآر از گریبان غم به آرام دل با جوانان بچم برآورد سر سالخورد از نهفت جوابش نگر تا چه پیرانه گفت چو باد صبا بر گلستان وزد چمیدن درخت جوان را سزد چمد تا جوان است و سرسبز خوید شکسته شود چون به زردی رسید بهاران که بید آورد بید مشک بریزد درخت گشن برگ خشک نزیبد مرا با جوانان چمید که بر عارضم صبح پیری دمید به قید اندرم جره بازی که بود دمادم سر رشته خواهد ربود شما راست نوبت بر این خوان نشست که ما از تنعم بشستیم دست چو بر سر نشست از بزرگی غبار دگر چشم عیش جوانی مدار مرا برف باریده بر پر زاغ نشاید چو بلبل تماشای باغ کند جلوه طاووس صاحب جمال چه می‌خواهی از باز برکنده بال؟ مرا غله تنگ اندر آمد درو شما را کنون می‌دمد سبزه نو گلستان ما را طراوت گذشت که گل دسته بندد چو پژمرده گشت؟ مرا تکیه جان پدر بر عصاست دگر تکیه بر زندگانی خطاست مسلم جوان راست بر پای جست که پیران برند استعانت به دست گل سرخ رویم نگر زر ناب فرو رفت، چون زرد شد آفتاب هوس پختن از کودک ناتمام چنان زشت نبود که از پیر خام مرا می‌بباید چو طفلان گریست ز شرم گناهان، نه طفلانه زیست نکو گفت لقمان که نازیستن به از سالها بر خطا زیستن هم از بامدادان در کلبه بست به از سود و سرمایه دادن ز دست جوان تا رساند سیاهی به نور برد پیر مسکین سپیدی به گور

207. A Tale of Old Age

English
An old man came to the doctor, groaning, so close to death. He said: place your hand on my pulse, wise one, for my feet can no longer lift from the ground. This body of mine, lying here, is like a man sunk deep in mud. Go, said the doctor, let go of this world, for your feet will only rise from that mud on Judgment Day. Don't look for youthful joy in the old: flowing water never returns to the stream. If you kicked up your heels in youth, in old age keep your wits and good sense about you. Once your life has passed beyond forty, don't flail your arms and legs, the water is already over your head. Joy began to flee from me the moment my evening began to turn to dawn. It is time to drive desire out of the mind, for the season of chasing pleasure is over. How can fresh greenery gladden my heart when the grass is soon to sprout from my own grave? Amusing ourselves in whim and desire, we walked over the dust of many who came before. And those still hidden in the unseen will come and walk over our dust in turn. What a pity that the season of youth is gone, spent on play and idle pleasure. What a pity for that soul-nourishing time that swept past us like a flash of Yemeni lightning. Obsessed with what I would wear and what I would eat, I never made time to care for my faith. What a pity, we busied ourselves with the worthless, strayed from the truth, and lived heedless. How well the teacher put it to the child: we got nothing done, and life slipped away.
Explanation: The image of feet stuck in mud (couplets 3, 4) plays on being trapped in the body and only being freed at resurrection. 'Yemeni lightning' was a proverbial image for something dazzling and gone in an instant.

Original

بخش ۳ - حکایت

کهنسالی آمد به نزد طبیب ز نالیدنش تا به مردن قریب که دستم به رگ بر نه، ای نیک رای که پایم همی بر نیاید ز جای بدین ماند این قامت خفته‌ام که گویی به گل در فرو رفته‌ام برو، گفت دست از جهان در گسل که پایت قیامت برآید ز گل نشاط جوانی ز پیران مجوی که آب روان باز ناید به جوی اگر در جوانی زدی دست و پای در ایّام پیری بِهُش باش و رای چو دوران عمر از چهل درگذشت مزن دست و پا کآبت از سر گذشت نشاط از من آن گه رمیدن گرفت که شامم سپیده دمیدن گرفت بباید هوس کردن از سر به در که دور هوسبازی آمد به سر به سبزه کجا تازه گردد دلم که سبزه بخواهد دمید از گلم؟ تفرج‌‎کنان در هوا و هوس گذشتیم بر خاک بسیار کس کسانی که دیگر به غیب اندرند بیایند و بر خاک ما بگذرند دریغا که فصل جوانی برفت به لهو و لعب زندگانی برفت دریغا چنان روح‌‎پرور زمان که بگذشت بر ما چو برق یمان ز سودای آن پوشم و این خورم نپرداختم تا غم دین خورم دریغا که مشغول باطل شدیم ز حق دور ماندیم و غافل شدیم چه خوش گفت با کودک آموزگار که: کاری نکردیم و شد روزگار

208. On Seizing Youth Before Old Age

English
Young one, take the path of devotion today, for an old man never gets his youth back tomorrow. You have peace of mind and strength of body; the field is wide open, so strike the ball. Fate stole years from me, years whose every day was worth a whole night of glory. I did not value those days back then; now I understand, when I have already lost the game. What effort can an old donkey make under its load? Go on, you, while you still ride a swift horse. A broken cup, even if they mend it neatly, will never fetch the price of a whole one. Now that it has slipped from your hand through neglect, there is no remedy but to bind it back together. Who told you to throw yourself into the river? But since you have fallen in, at least keep swimming. Through carelessness you lost the clean water; what can you do now but purify yourself with dust? Since you failed to win the race against the nimble runners, keep going anyway, stumbling and rising. If those swift-footed ones have raced far ahead, then you, helpless as you are, at least get up from where you sit.
Explanation: The 'clean water' and 'purify with dust' image refers to the Islamic practice of tayammum, using earth for ritual cleansing when water is unavailable. The 'night of glory' echoes Laylat al-Qadr, a night said to be worth more than a thousand months.

Original

بخش ۴ - گفتار اندر غنیمت شمردن جوانی پیش از پیری

جوانا ره طاعت امروز گیر که فردا جوانی نیاید ز پیر فراغ دلت هست و نیروی تن چو میدان فراخ است گویی بزن قضا روزگاری ز من در ربود که هر روزی از وی شبی قدر بود من آن روز را قدر نشناختم بدانستم اکنون که در باختم چه کوشش کند پیر خر زیر بار؟ تو می‌رو که بر بادپایی سوار شکسته قدح ور ببندند چست نیاورد خواهد بهای درست کنون کاوفتادت به غفلت ز دست طریقی ندارد مگر باز بست که گفتت به جیحون در انداز تن؟ چو افتاد، هم دست و پایی بزن به غفلت بدادی ز دست آب پاک چه چاره کنون جز تیمم به خاک؟ چو از چابکان در دویدن گرو نبردی، هم افتان و خیزان برو گر آن بادپایان برفتند تیز تو بی دست و پای از نشستن بخیز

209. Waking Before Death Arrives

English
One night in the desert of Fayd, I slept, and exhaustion had chained my feet from running any farther. A camel driver came, alarmed and impatient, and struck the camel's reins on my head, shouting: get up! Have you set your heart on dying where you lie, that you don't rise when the caravan bell rings? I too, like you, feel sweet sleep in my head, but the long desert still lies ahead of us. If you won't rise from that pleasant sleep at the call to depart, how will you ever catch up on the road? The camel driver beat the drum of departure, and the head of the caravan reached the next stop. Lucky are the wakeful, the fortunate ones, who pack their bags before the drummer sounds. By the time those asleep on the road lift their heads, those who have gone ahead leave no trace behind. The traveler who rose early wins the lead; what use is staying awake after the caravan has moved on? One who scatters barley in springtime, what wheat can he gather at harvest? You must wake now, you who sleep; for when death drags you from your sleep, what good is it then? When gray hair descends upon the face of youth, your night has turned to day: open your eyes from sleep. The day I lost all hope of life was the day white hairs fell into my black ones. Alas that this precious life has slipped away, and these few remaining breaths will slip away too. What passed in wrongdoing has passed; and if this too passes without your grasping it, it is gone. Now is the time for sowing seed, if you would tend it, if you hope to reap a harvest one day. Do not enter the city of Judgment empty-handed, for sitting there in regret will do you no good. If your mind has eyes, prepare for the grave now, while the ants have not yet eaten your eyes. With capital, my son, one can turn a profit; what profit comes to the one who devours his capital? Make your effort now, while the water is only at your waist, not when the flood has already risen over your head. Now, while you still have eyes, shed a tear; while your tongue is still in your mouth, offer your apology. The soul will not stay forever in the body, nor will the tongue keep turning in the mouth. You must apologize for your failings now, not when the speaking soul has fallen silent. Listen today to the words of those who know, for tomorrow the angel Nakir will question you in terror. Treasure this precious breath of life, for without its bird the cage has no worth. Do not waste your life in sighs and regret, for opportunity is precious, and time is a sword.
Explanation: The caravan and the sleeper are a metaphor for life's journey and heedlessness before death. Nakir is one of the two angels who question the dead in the grave in Islamic belief; 'time is a sword' renders the Arabic proverb al-waqt sayf.

Original

بخش ۵ - حکایت در معنی ادراک پیش از فوت

شبی خوابم اندر بیابان فید فرو بست پای دویدن به قید شتربانی آمد به هول و ستیز زمام شتر بر سرم زد که خیز مگر دل نهادی به مردن ز پس که بر می‌نخیزی به بانگ جرس؟ مرا همچو تو خواب خوش در سر است ولیکن بیابان به پیش اندر است تو کز خواب نوشین به بانگ رحیل نخیزی، دگر کی رسی در سبیل فرو کوفت طبل شتر ساروان به منزل رسید اول کاروان خنک هوشیاران فرخنده بخت که پیش از دهلزن بسازند رخت به ره خفتگان تا بر آرند سر نبینند ره رفتگان را اثر سبق برد رهرو که برخاست زود پس از نقل بیدار بودن چه سود؟ یکی در بهاران بیفشانده جو چه گندم ستاند به وقت درو؟ کنون باید ای خفته بیدار بود چو مرگ اندر آرد ز خوابت، چه سود؟ چو شیبت در آمد به روی شباب شبت روز شد دیده بر کن ز خواب من آن روز بر کندم از عمر امید که افتادم اندر سیاهی سپید دریغا که بگذشت عمر عزیز بخواهد گذشت این دمی چند نیز گذشت آنچه در ناصوابی گذشت ور این نیز هم در نیابی گذشت کنون وقت تخم است اگر پروری گر امید داری که خرمن بری به شهر قیامت مرو تنگدست که وجهی ندارد به حسرت نشست گرت چشم عقل است تدبیر گور کنون کن که چشمت نخورده‌ست مور به مایه توان ای پسر سود کرد چه سود افتد آن را که سرمایه خورد؟ کنون کوش کآب از کمر در گذشت نه وقتی که سیلابت از سر گذشت کنونت که چشم است اشکی ببار زبان در دهان است عذری بیار نه پیوسته باشد روان در بدن نه همواره گردد زبان در دهن کنون بایدت عذر تقصیر گفت نه چون نفس ناطق ز گفتن بخفت ز دانندگان بشنو امروز قول که فردا نکیرت بپرسد به هول غنیمت شمار این گرامی نفس که بی مرغ قیمت ندارد قفس مکن عمر ضایع به افسوس و حیف که فرصت عزیز است و الوقت سیف

210. A Tale of Death

English
Fate cut the thread of a living man's life, and another tore his collar in grief at his death. A sharp-witted observer said this, when the crying and wailing reached his ears: If the dead man could raise a hand against you, he would tear his own shroud in protest. He would say: don't twist yourself so in sorrow and pain over me; I only set out a day or two before you. Have you forgotten your own death, that mine has left you weak and wounded? The truth is, whoever throws earth on a corpse should burn not for the dead but for himself. Why moan over losing a child who went into the ground? He came pure and left pure. You too came pure, so stay watchful and pure; it is a disgrace to go to the grave unclean. Tie down this bird now, not later when the thread has slipped from your hands. You sat in many another person's place; someone else will sit in yours. Whether you are a champion or a swordsman, you will carry off nothing but a shroud. Even if the wild ass snaps its snare, once it is trapped in the sand its feet are bound. Your strength of arm lasts only as long as your foot has not sunk into the sand of the grave. Don't set your heart on this ancient dwelling, for the dome will not keep even a walnut resting on it. Since yesterday is gone and tomorrow is not yet yours, reckon only with this one breath you have.
Explanation: The 'bird' in couplet 9 is the soul or the fleeting chance of life, to be secured before death takes control. The 'ancient dwelling' and the round dome that cannot hold a walnut picture the unstable, slippery world.

Original

بخش ۶ - حکایت

قضا زنده‌ای را رگ جان برید دگر کس به مرگش گریبان درید چنین گفت بیننده‌ای تیز هوش چو فریاد و زاری رسیدش به گوش ز دست شما مرده بر خویشتن گرش دست بودی دریدی کفن که چندین ز تیمار و دردم مپیچ که روزی دو پیش از تو کردم بسیچ فراموش کردی مگر مرگ خویش که مرگ منت ناتوان کرد و ریش محقق که بر مرده ریزد گلش نه بر وی که بر خود بسوزد دلش ز هجران طفلی که در خاک رفت چه نالی؟ که پاک آمد و پاک رفت تو پاک آمدی بر حذر باش و پاک که ننگ است ناپاک رفتن به خاک کنون باید این مرغ را پای بست نه آنگه که سررشته بردت ز دست نشستی به جای دگر کس بسی نشیند به جای تو دیگر کسی اگر پهلوانی و گر تیغزن نخواهی به در بردن الا کفن خر وحش اگر بگسلاند کمند چو در ریگ ماند شود پای بند تو را نیز چندان بود دست زور که پایت نرفته‌ست در ریگ گور منه دل بر این سالخورده مکان که گنبد نپاید بر او گردکان چو دی رفت و فردا نیامد به دست حساب از همین یک نفس کن که هست

211. A Tale on Awakening from the Sleep of Heedlessness

English
A beloved of Jamshid died and went into the ground; they wrapped him in a silk shroud, soft as a silkworm's thread. After some days he came to the tomb to weep over him with bitter, burning grief. When he saw that the silk shroud had rotted away, he spoke to himself in thought like this: I once tore this silk from the silkworm by force; now the worms of the grave have torn it back from him. In this garden no cypress ever grew tall that the wind of death did not uproot from its base. Fate never shaped a face as fair as Joseph's without the fish of the grave swallowing it, as the whale swallowed Jonah. One day two lines of verse turned my heart to fire, when a singer sang them to the sound of the lute: Alas, for many a season without us the flowers will bloom and spring will burst open. Many a summer, winter, and spring will come and go while we are only dust and clay.
Explanation: Jamshid (Jam) is a legendary Persian king, here a symbol of royal power that death still overcomes. The 'fish of the grave' echoes the story of Jonah and the whale to say even the most beautiful are consumed.

Original

بخش ۷ - حکایت در معنی بیداری از خواب غفلت

فرو رفت جم را یکی نازنین کفن کرد چون کرمش ابریشمین به دخمه برآمد پس از چند روز که بر وی بگرید به زاری و سوز چو پوسیده دیدش حریرین کفن به فکرت چنین گفت با خویشتن من از کرم برکنده بودم به زور بکندند از او باز کرمان گور در این باغ سروی نیامد بلند که باد اجل بیخش از بن نکند قضا نقش یوسف جمالی نکرد که ماهی گورش چو یونس نخورد دو بیتم جگر کرد روزی کباب که می‌گفت گوینده‌ای با رباب: دریغا که بی ما بسی روزگار بروید گل و بشکفد نوبهار بسی تیر و دی ماه و اردیبهشت برآید که ما خاک باشیم و خشت

212. The Gold Brick

English
A devout and God-fearing man once found a brick of solid gold fall into his hands. It so dazzled his clear mind that greed clouded his once bright heart. All night he schemed: with this wealth and treasure, my life will never fall into ruin. I will never again have to bend low before anyone, begging, then straighten up empty-handed. I will build a house with marble floors, its ceiling beams all fragrant aloeswood. A private room for friends, and off the room, a garden inside the courtyard. I am worn out from stitching patch upon patch; the heat of the cookstove has scorched my eyes and mind. From now on servants will cook my meals, and I will nourish my soul in comfort. This rough felt bedding has tormented me; from now on I will spread fine carpets. The fantasy made him senseless and dazed; greed sank its crab-claws deep into his brain. No peace was left for prayer or intimate whispering; his eating, sleeping, remembrance, and worship were all gone. Drunk on this illusion, he wandered out to the open plain, unable to sit still anywhere. There a man was kneading clay upon a grave, meaning to make bricks from that graveyard mud. The old man sank for a moment into thought: O shortsighted soul, take this lesson. Why tie your heart to this brick of gold, when one day they will make a brick out of your own clay? Greed's mouth does not open so wide that a single morsel could ever satisfy its hunger. Let go of this brick, you worthless fool; a great river cannot be dammed with a single brick. You are lost in dreams of profit and wealth while the capital of your life is trampled away. The dust of desire has sewn your mind's eyes shut; the hot wind of lust has burned your life's harvest. Wipe the kohl of heedlessness from your clear eyes, for tomorrow you yourself will be kohl in the eye of the dust.
Explanation: The final image plays on kohl (eyeliner made from ground powder): today you line your eyes with heedlessness, tomorrow your ground-up remains become the powder in the eye of the earth. Jeyhun (line 17) is a great river, standing for boundless greed that no small gain can hold back.

Original

بخش ۸ - حکایت

یکی پارسا سیرت حق پرست فتادش یکی خشت زرین به دست سر هوشمندش چنان خیره کرد که سودا دل روشنش تیره کرد همه شب در اندیشه کاین گنج و مال در او تا زیم ره نیابد زوال دگر قامت عجزم از بهر خواست نباید بر کس دوتا کرد و راست سرایی کنم پای بستش رخام درختان سقفش همه عود خام یکی حجره خاص از پی دوستان در حجره اندر سرا بوستان بفرسودم از رقعه بر رقعه دوخت تف دیگدان چشم و مغزم بسوخت دگر زیردستان پزندم خورش به راحت دهم روح را پرورش به سختی بکشت این نمد بسترم روم زین سپس عبقری گسترم خیالش خرف کرد و کالیوه رنگ به مغزش فرو برده خرچنگ چنگ فراغ مناجات و رازش نماند خور و خواب و ذکر و نمازش نماند به صحرا برآمد سر از عشوه مست که جایی نبودش قرار نشست یکی بر سر گور گل می سرشت که حاصل کند زآن گل گور خشت به اندیشه لختی فرو رفت پیر که ای نفس کوته نظر پند گیر چه بندی در این خشت زرین دلت که یک روز خشتی کنند از گلت؟ طمع را نه چندان دهان است باز که بازش نشیند به یک لقمه آز بدار ای فرومایه زین خشت دست که جیحون نشاید به یک خشت بست تو غافل در اندیشهٔ سود و مال که سرمایهٔ عمر شد پایمال غبار هوا چشم عقلت بدوخت سموم هوس کشت عمرت بسوخت بکن سرمهٔ غفلت از چشم پاک که فردا شوی سرمه در چشم خاک

213. The Tale of the Enmity Between Two Men

English
Between two men there was hatred and war, their heads raised in pride against each other like leopards. So repelled were they by the sight of each other that the sky itself felt too narrow for both. Death sent its army against one of them; his days of pleasure came to an end. His enemy grew glad in his heart, and some time later passed by his grave. He saw the chamber of his grave plastered with earth, the man whose palace he had once seen gilded with gold. Strutting, he stepped up to the head of the grave, lips parted in a smile, saying to himself: How sweet and complete is the fortune of the one who, after his enemy's death, lies in a friend's embrace. There is no need to weep for the death of a man who lived a while after his enemy was gone. Out of spite, with the strength of his arm, he tore a slab from the face of the grave. He saw the crowned head down in the pit, both its world-seeing eyes packed with dirt. His body a prisoner in the dungeon of the grave, his flesh food for worms, plunder for ants. So tightly had the earth packed his bones that they were like an ivory case brimming with kohl. Through the turning of the wheel, his moon-bright face was a thin crescent; from the cruelty of time, his cypress stature a bare splinter. The palm of his hand and his once mighty grip, the days had torn joint from joint. Such pity welled up in his heart for him that with his tears he kneaded mud upon that dust. He grew sorry for what he had done and for his ugly ways, and ordered these words carved on the gravestone: Do not rejoice at anyone's death, for time will not keep you long after him. A wise mystic heard these words and cried out: O all powerful God, it would be a wonder if you showed him no mercy, when even his enemy wept bitterly over him. One day our own body will become like that, so that the hearts of enemies will burn for us. Perhaps mercy will stir in my friend's heart when he sees that even my enemy forgave me. Sooner or later the head comes to such a state that you would say an eye was never in it at all. One day I struck my hoe into a mound of earth, and a mournful, aching cry reached my ear: Take care, if you are a man, strike more gently, for this is an eye, an earlobe, a face, a head.
Explanation: The 'ivory case of kohl' compares the bone sockets packed with dust to a cosmetic container, a bitter image of ruin. The cypress and crescent are classic Persian metaphors for a tall body and a beautiful face, here shown decayed.

Original

بخش ۹ - حکایت عداوت در میان دو شخص

میان دو تن دشمنی بود و جنگ سر از کبر بر یکدگر چون پلنگ ز دیدار هم تا به حدی رمان که بر هر دو تنگ آمدی آسمان یکی را اجل در سر آورد جیش سرآمد بر او روزگاران عیش بداندیش او را درون شاد گشت به گورش پس از مدتی برگذشت شبستان گورش در اندوده دید که وقتی سرایش زر اندوده دید خرامان به بالینش آمد فراز همی گفت با خود لب از خنده باز خوشا وقت مجموع آن کس که اوست پس از مرگ دشمن در آغوش دوست پس از مرگ آن کس نباید گریست که روزی پس از مرگ دشمن بزیست ز روی عداوت به بازوی زور یکی تخته برکندش از روی گور سر تاجور دیدش اندر مغاک دو چشم جهان بینش آکنده خاک وجودش گرفتار زندان گور تنش طعمه کرم و تاراج مور چنان تنگش آکنده خاک استخوان که از عاج پر توتیا سرمه دان ز دور فلک بدر رویش هلال ز جور زمان سرو قدش خلال کف دست و سرپنجهٔ زورمند جدا کرده ایام بندش ز بند چنانش بر او رحمت آمد ز دل که بسرشت بر خاکش از گریه گل پشیمان شد از کرده و خوی زشت بفرمود بر سنگ گورش نبشت مکن شادمانی به مرگ کسی که دهرت نماند پس از وی بسی شنید این سخن عارفی هوشیار بنالید کای قادر کردگار عجب گر تو رحمت نیاری بر او که بگریست دشمن به زاری بر او تن ما شود نیز روزی چنان که بر وی بسوزد دل دشمنان مگر در دل دوست رحم آیدم چو بیند که دشمن ببخشایدم به جایی رسد کار سر دیر و زود که گویی در او دیده هرگز نبود زدم تیشه یک روز بر تل خاک به گوش آمدم ناله‌ای دردناک که زنهار اگر مردی آهسته‌تر که چشم و بناگوش و روی است و سر

214. Part 10 - A Tale

English
One night I slept, set on a journey; at dawn I set out to catch a caravan. Then came a terrible wind and dust that darkened the whole world before people's eyes. On the road there was a young girl of the house, wiping the dust from her father with her veil. Her father said to her: my sweet-faced child, you who hold the anxious, loving heart of mine, There won't always be so little dust in these eyes that you can wipe it clean again with a veil. So many breezes will pass over this dust of ours that each speck of us will be carried off somewhere. Your reckless breath, like an unruly beast, drags you at a run toward the edge of the grave. Death will suddenly snap the stirrup loose, and you cannot pull the reins back from the slope.
Explanation: The dust that a veil can now wipe away becomes, in the father's warning, the dust we all turn into after death, scattered by the wind. The 'breath' as an unruly mount racing to the grave is a classic image for a short, ungoverned life.

Original

بخش ۱۰ - حکایت

شبی خفته بودم به عزم سفر پی کاروانی گرفتم سحر که آمد یکی سهمگین باد و گرد که بر چشم مردم جهان تیره کرد به ره در یکی دختر خانه بود به معجر غبار از پدر می‌زدود پدر گفتش ای نازنین چهر من که داری دل آشفتهٔ مهر من نه چندان نشیند در این دیده خاک که بازش به معجر توان کرد پاک بر این خاک چندان صبا بگذرد که هر ذره از ما به جایی برد تو را نفس رعنا چو سرکش ستور دوان می‌برد تا سر شیب گور اجل ناگهت بگسلاند رکیب عنان باز نتوان گرفت از نشیب

215. Sermon and Warning

English
Do you know, you cage of bones, that your soul is a bird whose name is breath? Once the bird leaves the cage and breaks its bonds, no effort of yours will catch it again. Seize the moment, for the world is only a breath; and to the wise, a single breath is worth more than a whole world. Alexander, who ruled over an entire world, when the moment came and he had to leave it behind, could not manage to give up that world in exchange for a single moment's reprieve. They all left, and each reaped what he had sown; nothing remained but a name, whether good or vile. Why set our hearts on this roadside inn, when our companions have gone and we are still on the road? After we are gone, this same garden will bloom, and friends will sit together as before. Do not tie your heart to the world's sweet charm, for it has never stayed with anyone without breaking that heart. When a man lies down in the dust of the grave, the Day of Resurrection will shake the dust from his hair. Lift your head from the collar of heedlessness now, so that tomorrow you are not left bowed down in regret. It is not like arriving in Shiraz, where you can wash the dust of the journey from your head and body. So you, dust-stained with sin, soon you will set out for a strange, distant city. Let a stream flow from the two springs of your eyes, and if any stain clings to you, wash it away yourself.
Explanation: The two springs of the eyes are the tears of repentance; washing away the stain means cleansing oneself before death. Alexander stands as the classic example of a world-conqueror still powerless before death.

Original

بخش ۱۱ - موعظه و تنبیه

خبر داری ای استخوانی قفس که جان تو مرغی است نامش نفس؟ چو مرغ از قفس رفت و بگسست قید دگر ره نگردد به سعی تو صید نگه دار فرصت که عالم دمی است دمی پیش دانا به از عالمی است سکندر که بر عالمی حکم داشت در آن دم که بگذشت و عالم گذاشت میسر نبودش کز او عالمی ستانند و مهلت دهندش دمی برفتند و هر کس درود آنچه کشت نماند به جز نام نیکو و زشت چرا دل بر این کاروانگه نهیم؟ که یاران برفتند و ما بر رهیم پس از ما همین گل دمد بوستان نشینند با یکدگر دوستان دل اندر دلارام دنیا مبند که ننشست با کس که دل بر نکند چو در خاکدان لحد خفت مرد قیامت بیفشاند از موی گرد سر از جیب غفلت برآور کنون که فردا نماند به حسرت نگون نه چون خواهی آمد به شیراز در سر و تن بشویی ز گرد سفر پس ای خاکسار گنه عن قریب سفر کرد خواهی به شهری غریب بران از دو سرچشمهٔ دیده جوی ور آلایشی داری از خود بشوی

216. A Tale of Childhood

English
I still remember my father's time, may mercy rain on him at every moment, when I was a child, he bought me a slate and notebook, and he bought me a golden ring. Suddenly a peddler tricked the ring off my hand for the price of a single date. A small child doesn't know a ring's worth, so with a little sweet you can take it away. You too never knew the value of your life, throwing it away on sweet pleasures. On Judgment Day the good will rise to the heights, lifted from the depths of dust up to the stars. But your head will hang low with shame, as your own deeds circle around you. Brother, feel shame for any wicked act that will disgrace you before the eyes of good people. On that day when deeds and words are questioned, even the steadfast prophets tremble with dread. In a place where even the prophets grow fearful, what excuse do you have for your sin? Come, tell me. Women who devote themselves willingly to worship surpass men who lack virtue. Aren't you ashamed of your manhood, when women outdo you in devotion? Women, for a certain valid reason, must at times set aside their worship, but you sit idle like a woman with no excuse. Go, you who are less than a woman, and don't boast of manhood. What place have I for fine speech? Onsori, the king of poets, said it best: «Once you stray from what is right, you turn crooked; what kind of man is one who is less than a woman?» Suppose you have pampered yourself with luxury and delight, and in the meantime made your enemy strong. A man once raised a wolf cub, and when it was grown, it tore its master apart. As he lay down giving up his life, one eloquent tongue told him to his face: You raise such a darling enemy, didn't you know you'd inevitably suffer its bite? Didn't Satan mock us, saying nothing but evil comes from these humans? How I grieve at the evils within our own souls, for I fear Satan's suspicion may prove true. Since that cursed one delighted in our defeat, God cast him out for our sake. How can we lift our heads from this disgrace and shame, when we are at peace with him and at war with God? A friend rarely looks your way when your face is turned toward the enemy. If you want a friend you can benefit from, you must not obey the enemy's orders. A friend has the right to grow distant from anyone who takes the enemy as a housemate. Don't you know a friend will hardly set foot inside when he sees the enemy living in the house? With base silver, what do you hope to buy, that you would cut your heart from the love of Joseph? If you have any sense, don't turn from the friend, so that the enemy cannot even dare to look at you.
Explanation: The 'friend' and 'enemy' here work as metaphors for God and Satan (the tempting self). Joseph stands for divine beauty and true worth, contrasted with worthless 'base silver.'

Original

بخش ۱۲ - حکایت در عالم طفولیت

ز عهد پدر یادم آید همی که باران رحمت بر او هر دمی که در طفلیم لوح و دفتر خرید ز بهرم یکی خاتم زر خرید به در کرد ناگه یکی مشتری به خرمایی از دستم انگشتری چو نشناسد انگشتری طفل خرد به شیرینی از وی توانند برد تو هم قیمت عمر نشناختی که در عیش شیرین برانداختی قیامت که نیکان بر اعلا رسند ز قعر ثری بر ثریا رسند تو را خود بماند سر از ننگ پیش که گردت برآید عملهای خویش برادر، ز کار بدان شرم دار که در روی نیکان شوی شرمسار در آن روز کز فعل پرسند و قول اولوالعزم را تن بلرزد ز هول به جایی که دهشت خورند انبیا تو عذر گنه را چه داری؟ بیا زنانی که طاعت به رغبت برند ز مردان ناپارسا بگذرند تو را شرم ناید ز مردی خویش که باشد زنان را قبول از تو بیش؟ زنان را به عذری معین که هست ز طاعت بدارند گه گاه دست تو بی عذر یک سو نشینی چو زن رو ای کم ز زن، لاف مردی مزن مرا خود چه باشد زبان آوری چنین گفت شاه سخن عنصری: «چو از راستی بگذری خم بود چه مردی بود کز زنی کم بود؟» به ناز و طرب نفس پرورده گیر به ایام دشمن قوی کرده گیر یکی بچهٔ گرگ می‌پرورید چو پرورده شد خواجه بر هم درید چو بر پهلوی جان سپردن بخفت زبان آوری در سرش رفت و گفت تو دشمن چنین نازنین پروری ندانی که ناچار زخمش خوری؟ نه ابلیس در حق ما طعنه زد کز اینان نیاید به جز کار بد؟ فغان از بدیها که در نفس ماست که ترسم شود ظن ابلیس راست چو ملعون پسند آمدش قهر ما خدایش بینداخت از بهر ما کجا سر برآریم از این عار و ننگ که با او به صلحیم و با حق به جنگ نظر دوست نادر کند سوی تو چو در روی دشمن بود روی تو گرت دوست باید کز او بر خوری نباید که فرمان دشمن بری روا دارد از دوست بیگانگی که دشمن گزیند به همخانگی ندانی که کمتر نهد دوست پای چو بیند که دشمن بود در سرای؟ به سیم سیه تا چه خواهی خرید که خواهی دل از مهر یوسف برید؟ تو از دوست گر عاقلی بر مگرد که دشمن نیارد نگه در تو کرد

217. A Tale

English
A man once picked a fight with a king, who handed him to his enemy and said: spill his blood. Trapped in the grip of that vengeful foe, he cried out every moment in grief and pain: If I hadn't turned my own friend against me, when would I ever have suffered at an enemy's hands? My dear, the enemy's cruelty flays the skin of the man who has driven his own friend away. If you have any sense, don't turn from your friend, for then the enemy won't dare even glance at you. Be of one heart and one word with your friend, and the enemy will be uprooted from the ground. I don't believe it can ever be right, this ugly deed: hurting a friend to please an enemy.
Explanation: The image of an enemy being 'uprooted from the ground' means being utterly destroyed. 'My dear' renders the affectionate address 'beta'.

Original

بخش ۱۳ - حکایت

یکی برد با پادشاهی ستیز به دشمن سپردش که خونش بریز گرفتار در دست آن کینه توز همی گفت هر دم به زاری و سوز اگر دوست بر خود نیازردمی کی از دست دشمن جفا بردمی؟ بتا جور دشمن بدردش پوست رفیقی که بر خود بیازرد دوست تو از دوست گر عاقلی بر مگرد که دشمن نیارد نگه در تو کرد تو با دوست یکدل شو و یک سخن که خود بیخ دشمن برآید ز بن نپندارم این زشت نامی نکوست به خشنودی دشمن آزار دوست

218. The Thief and the Devil

English
A man swindled people out of their money by fraud, then, once caught, he cursed the Devil. On the road the Devil said to him: I have never seen such a fool. You and I are at peace, friend; so why raise your neck against me in war? It is a pity to be commanded by an ugly demon, for the hand of the recording angel will write your deeds down. Would you let your ignorance and shamelessness allow the pure ones to record your filth? Find a way and seek reconciliation; send an intercessor and offer your excuse. For once the cup is filled by the turning of time, no reprieve is granted, not even for a moment. And if you have no power to act, then like the helpless raise your hands in weeping. If your wrongdoing has gone past all measure, once you admit the evil is done, good has come to you. Step forward when you see the road to peace still open, for suddenly the gate of repentance may close. Do not walk under the burden of sin, my son, for the porter grows weary on the journey. You must hurry after the righteous, for whoever sought this happiness has found it. But you keep trailing the vile demon; I do not know how you will ever reach the good. The Prophet intercedes only for the one who walks the path of the Prophet's law. Walk the straight road so you reach your destination; you are not on the road, and that is why you fall behind. Like the ox at the oil press whose eyes are blindfolded: it runs until nightfall, and by night it stands right where it began. A man covered in mud set out for the mosque, marveling at his own wretched luck. Someone rebuked him: May your hands wither, do not tread the clean place with your filthy hem. A tenderness came into my heart at this, for the highest paradise is pure and joyful. In that place, the hope of the pure, what business has one smeared with the mud of sin? Paradise is won by the one who brings obedience; whoever wants payment must bring goods to trade. Do not delay; wash your hem clean of the dust of sin, for suddenly the stream may be dammed from above. Do not say the bird of fortune has flown from my snare, for you still hold the end of its thread in your hand. And if you are late, be swift and eager; coming late does no harm to the sincere. Death has not yet tied your hands from asking; raise your hands to the court of the Giver of justice. Do not sleep, you sinner sleeping so sweetly; rise, and shed some tears in apology for your sin. Since it must be so, let the honor of your tears be poured out upon this dust of the road. And if no tears remain to you, bring forward as intercessor someone whose honor is greater than yours. If in wrath God drives me from His door, I will bring the souls of the great as my intercessors.
Explanation: The 'blindfolded ox at the oil press' is a classic image of pointless toil: endless motion that goes nowhere. 'May your hands wither' (tabbat yadak) echoes a Quranic curse used as a sharp rebuke.

Original

بخش ۱۴ - حکایت

یکی مال مردم به تلبیس خورد چو برخاست لعنت بر ابلیس کرد چنین گفتش ابلیس اندر رهی که هرگز ندیدم چنین ابلهی تو را با من است ای فلان، آشتی به جنگم چرا گردن افراشتی؟ دریغ است فرمودهٔ دیو زشت که دست ملک بر تو خواهد نبشت روا داری از جهل و ناباکیت که پاکان نویسند ناپاکیت طریقی به دست آر و صلحی بجوی شفیعی برانگیز و عذری بگوی که یک لحظه صورت نبندد امان چو پیمانه پر شد به دور زمان وگر دست قدرت نداری به کار چو بیچارگان دست زاری بر آر گرت رفت از اندازه بیرون بدی چو گفتی که بد رفت نیک آمدی فرا شو چو بینی ره صلح باز که ناگه در توبه گردد فراز مرو زیر بار گنه ای پسر که حمال عاجز بود در سفر پی نیک‌مردان بباید شتافت که هر کاین سعادت طلب کرد یافت ولیکن تو دنبال دیو خسی ندانم که در صالحان چون رسی؟ پیمبر کسی را شفاعتگر است که بر جادهٔ شرع پیغمبر است ره راست رو تا به منزل رسی تو بر ره نه ای زین قبل واپسی چو گاوی که عصار چشمش ببست دوان تا به شب، شب همانجا که هست گل آلوده‌ای راه مسجد گرفت ز بخت نگون بود اندر شگفت یکی زجر کردش که تبت یداک مرو دامن آلوده بر جای پاک مرا رقتی در دل آمد بر این که پاک است و خرم بهشت برین در آن جای پاکان امیدوار گل آلودهٔ معصیت را چه کار؟ بهشت آن ستاند که طاعت برد کرا نقد باید بضاعت برد مکن، دامن از گرد زلت بشوی که ناگه ز بالا ببندند جوی مگو مرغ دولت ز قیدم بجست هنوزش سر رشته داری به دست وگر دیر شد گرم رو باش و چست ز دیر آمدن غم ندارد درست هنوزت اجل دست خواهش نبست بر آور به درگاه دادار دست مخسب ای گنه کار خوش خفته، خیز به عذر گناه آب چشمی بریز چو حکم ضرورت بود کآبروی بریزند باری بر این خاک کوی ور آبت نماند شفیع آر پیش کسی را که هست آبروی از تو بیش به قهر ار براند خدای از درم روان بزرگان شفیع آورم

219. A Tale from Childhood

English
I still remember from my early years, one holiday I went out walking with my father. I got caught up watching the toys and the crowd, and in the press of people I lost my father. I cried out in fear and panic, and suddenly my father reached over and boxed my ear. He said: You reckless child, how many times must I tell you not to let go of my sleeve? A little child cannot go off alone, for it is hard to travel a road you have never seen. You too, poor soul, are a child on the road of striving: go and hold on to the coat of those who know the way. Do not sit with base and worthless people, for if you do, you will wash your hands of your good name in dread. Cling with all your might to the saddle straps of the pure, for the one who truly knows God is not ashamed to beg at their door. Disciples are weaker than children in strength, but the masters stand firm like a solid wall. Learn how to walk from that small child, who steadied himself by leaning on a wall. Whoever sat in the circle of the devout broke free from the chains of the corrupt. If you have any need, take hold of this circle, for even a king cannot do without this door. Go and be a gleaner in Saadi's way, so that you may gather in the harvest of knowing God. You who dwell in the sanctuary of divine intimacy, who tomorrow will sit at the holy table: Do not turn your face from the crowd of beggars, for a truly generous person never drives away a hanger on. Now, while you still can, join company with wisdom, for tomorrow no road back will remain.
Explanation: The image of clutching a saddle strap (fetrak) means attaching oneself fully to a spiritual guide. Saadi weaves his own name in as a poetic signature.

Original

بخش ۱۵ - حکایت

همی یادم آید ز عهد صغر که عیدی برون آمدم با پدر به بازیچه مشغول مردم شدم در آشوب خلق از پدر گم شدم برآوردم از هول و دهشت خروش پدر ناگهانم بمالید گوش که ای شوخ چشم آخرت چند بار بگفتم که دستم ز دامن مدار به تنها نداند شدن طفل خرد که مشکل توان راه نادیده برد تو هم طفل راهی به سعی ای فقیر برو دامن راه دانان بگیر مکن با فرومایه مردم نشست چو کردی، ز هیبت فرو شوی دست به فتراک پاکان درآویز چنگ که عارف ندارد ز دریوزه ننگ مریدان به قوت ز طفلان کمند مشایخ چو دیوار مستحکمند بیاموز رفتار از آن طفل خرد که چون استعانت به دیوار برد ز زنجیر ناپارسایان برست که در حلقهٔ پارسایان نشست اگر حاجتی داری این حلقه گیر که سلطان ندارد از این در گزیر برو خوشه چین باش سعدی صفت که گرد آوری خرمن معرفت الا ای مقیمان محراب انس که فردا نشینید بر خوان قدس متابید روی از گدایان خیل که صاحب مروت نراند طفیل کنون با خرد باید انباز گشت که فردا نماند ره بازگشت

220. The Drunk Who Burned His Own Harvest

English
A man piled up his grain in August's heat and set his mind at ease against the worries of winter. One night he got drunk and lit a fire; the wretched fool burned his own harvest down. The next day he sat picking through the stubble, for not a single barley grain of the harvest was left in his hands. When people saw the poor man lost and bewildered, one of them said to his own son: If you don't want to end up so miserable, don't burn your own harvest in a fit of madness. If your life has slipped away in wrongdoing, you are just like the man who set his own harvest ablaze. It is shameful to go scavenging for scattered grain after you've burned down your own crop. Don't do it, my dear: sow the seed of faith and justice, don't throw the harvest of a good name to the wind. When a man of ruined fortune falls into chains, the fortunate take a lesson from his fate. Knock on the door of mercy before the punishment comes, for wailing under the stick does no good. Lift your head out of the collar of neglect, so tomorrow you won't stand ashamed before yourself.
Explanation: The 'harvest' is a metaphor for a life's good deeds and reputation; wasting it through folly leaves nothing to fall back on. 'Collar of neglect' means the state of heedlessness one must wake from.

Original

بخش ۱۶ - حکایت مست خرمن سوز

یکی غله مرداد مه توده کرد ز تیمار دی خاطر آسوده کرد شبی مست شد و آتشی برفروخت نگون بخت کالیوه، خرمن بسوخت دگر روز در خوشه چینی نشست که یک جو ز خرمن نماندش به دست چو سرگشته دیدند درویش را یکی گفت پروردهٔ خویش را نخواهی که باشی چنین تیره روز به دیوانگی خرمن خود مسوز گر از دست شد عمرت اندر بدی تو آنی که در خرمن آتش زدی فضیحت بود خوشه اندوختن پس از خرمن خویشتن سوختن مکن جان من، تخم دین ورز و داد مده خرمن نیکنامی به باد چو برگشته بختی در افتد به بند از او نیک‌بختان بگیرند پند تو پیش از عقوبت در عفو کوب که سودی ندارد فغان زیر چوب بر آر از گریبان غفلت سرت که فردا نماند خجل در برت

221. The Story of Shame

English
A man was caught in the middle of a shameful act when a person of good standing happened to pass by him. He sat there, his face sweating with embarrassment, thinking: how ashamed I am before this respected elder of the neighborhood! The clear-hearted old man heard these words and, stirred, said to him: young man, Are you not ashamed of yourself? God is present with you, and yet it is me you feel ashamed before? Do not worry about the eyes of any person. Go, and keep your attention on God alone. Feel the same shame before your God that you feel before strangers and family.
Explanation: The poem's lesson is that true modesty means being mindful of God's constant presence rather than only worrying about human onlookers.

Original

بخش ۱۷ - حکایت

یکی متفق بود بر منکری گذر کرد بر وی نکو محضری نشست از خجالت عرق کرده روی که آیا! خجل گشتم از شیخ کوی! شنید این سخن پیر روشن روان بر او بر بشورید و گفت ای جوان نیاید همی شرمت از خویشتن که حق حاضر و شرم داری ز من؟ نیاسایی از جانب هیچ کس برو جانب حق نگه دار و بس چنان شرم دار از خداوند خویش که شرمت ز بیگانگان است و خویش

222. The Story of Zulaikha and Joseph

English
When Zulaikha grew drunk on the wine of love, she seized the hem of Joseph's robe. The demon of lust had so consumed her that she fell upon Joseph like a wolf. The lady of Egypt kept an idol carved of marble, and she worshipped before it morning and evening. In that moment she covered its face and head, so it would not look upon her shameful act. Grief-stricken, Joseph sat down in a corner, his hand raised against his own tyrant desire. Zulaikha kissed his hands and his feet: 'You faithless, stubborn one, come to me.' 'Don't scowl with a heart of stone; don't ruin this sweet moment with your harshness.' Tears ran in a stream down his face: 'Turn back, and seek no impurity from me.' 'You felt ashamed before a face of stone; let me feel shame before the pure God.' 'What good is regret gathered up in the hand once you have wasted the whole treasure of your life?' 'People drink wine to bring color to their cheeks, but in the end it leaves them pale with disgrace.' 'Make your plea and turn back today, for tomorrow no chance to speak will remain.'
Explanation: Covering the idol's face reflects the irony that Zulaikha felt shame before a stone image, which Joseph contrasts with true shame before God. The final couplets are Joseph's warning about wasted life and belated regret.

Original

بخش ۱۸ - حکایت زلیخا با یوسف (ع)

زلیخا چو گشت از می عشق مست به دامان یوسف در آویخت دست چنان دیو شهوت رضا داده بود که چون گرگ در یوسف افتاده بود بتی داشت بانوی مصر از رخام بر او معتکف بامدادان و شام در آن لحظه رویش بپوشید و سر مبادا که زشت آیدش در نظر غم آلوده یوسف به کنجی نشست به سر بر ز نفس ستمکاره دست زلیخا دو دستش ببوسید و پای که ای سست پیمان سرکش درآی به سندان دلی روی در هم مکش به تندی پریشان مکن وقت خوش روان گشتش از دیده بر چهره جوی که برگرد و ناپاکی از من مجوی تو در روی سنگی شدی شرمناک مرا شرم باد از خداوند پاک چه سود از پشیمانی آید به کف چو سرمایهٔ عمر کردی تلف؟ شراب از پی سرخ رویی خورند وز او عاقبت زردرویی برند به عذرآوری خواهش امروز کن که فردا نماند مجال سخن

223. A Parable

English
When a cat leaves its filth on a clean spot, finding it ugly, it covers it with dirt. Yet you commit shameful things openly, unafraid that eyes might fall on you? Think of the servant heavy with sin who hides from his master for a while. If he does not return in truth and humility, they will drag him back in chains and shackles. Only pick a bitter fight with someone from whom you can escape or find a way out. You must settle the account of your deeds now, not when the ledger is finally unrolled. Even one who did wrong did not do so badly if he grieved for himself before the Day of Judgment. Though a mirror darkens from a breath, the mirror of the heart is polished bright by a sigh. Fear your own sins this very moment, so that on Judgment Day you fear no one.
Explanation: The mirror couplet plays on two kinds of breath: an ordinary breath fogs a mirror, but a sigh of true repentance clears the heart's inner mirror. The 'unrolled ledger' refers to the book of deeds opened at the Resurrection.

Original

بخش ۱۹ - مثل

پلیدی کند گربه بر جای پاک چو زشتش نماید بپوشد به خاک تو آزادی از ناپسندیده‌ها نترسی که بر وی فتد دیده‌ها؟ براندیش از آن بندهٔ پرگناه که از خواجه مخفی شود چند گاه اگر برنگردد به صدق و نیاز به زنجیر و بندش بیارند باز به کین‌آوری با کسی برستیز که از وی گزیرت بود یا گریز کنون کرد باید عمل را حساب نه وقتی که منشور گردد کتاب کسی گرچه بد کرد هم بد نکرد که پیش از قیامت غم خود بخورد گر آیینه از آه گردد سیاه شود روشن آیینهٔ دل به آه بترس از گناهان خویش این نَفَس که روز قیامت نترسی ز کس

224. The Tale of the Journey to Abyssinia

English
I arrived a stranger in the land of Abyssinia, my heart free of the world, my mind at ease with simple pleasures. Along the road I saw a raised platform, and a few wretched men chained by the foot to it. I made ready for the journey within myself, and set out across the desert like a bird freed from its cage. Someone said: these prisoners are night thieves; they take no advice and will not hear the truth. If your hand has done no wrong to anyone, why fear even if the whole world's police seize you? The honest official who lets no fraud slip in fears no reckoning from the tax collectors. But if your honesty hides deceit beneath it, when the accounting comes your tongue loses its courage. No one takes a person of good name as prisoner; fear God, and do not fear the ruler. When I do my service well and faithfully, I have no worry about a wrong-minded enemy. If a servant strives as a servant should, his master will hold him dear. But if he grows lazy in his service, he falls from a station of trust down to tending donkeys. Step forward, even if you must pass beyond the angels; for if you fall short, you are lower than a wild beast.
Explanation: The final couplet plays on the Sufi idea that a striving human can surpass the angels, but one who fails his duty sinks below the beasts.

Original

بخش ۲۰ - حکایت سفر حبشه

غریب آمدم در سواد حبش دل از دهر فارغ سر از عیش خوش به ره بر یکی دکه دیدم بلند تنی چند مسکین بر او پای بند بسیج سفر کردم اندر نفس بیابان گرفتم چو مرغ از قفس یکی گفت کاین بندیان شبروند نصیحت نگیرند و حق نشنوند چو بر کس نیامد ز دستت ستم تو را گر جهان شحنه گیرد چه غم؟ نیاورده عامل غش اندر میان نیندیشد از رفع دیوانیان وگر عفتت را فریب است زیر زبان حسابت نگردد دلیر نکونام را کس نگیرد اسیر بترس از خدای و مترس از امیر چو خدمت پسندیده آرم به جای نیندیشم از دشمن تیره رای اگر بنده کوشش کند بنده‌وار عزیزش بدارد خداوندگار وگر کند رای است در بندگی ز جانداری افتد به خربندگی قدم پیش نه کز ملک بگذری که گر باز مانی ز دد کمتری

225. A Tale of Night Repentance

English
The governor of Damghan struck a man with a polo mallet, until he cried out like a beaten drum. That night, restless with pain, he could not sleep. A devout man passed by and spoke to him. If at night you had carried your pain to the police chief, he would not have shamed you by day. No one stands ashamed on the Day of Judgment who carries the burning of his heart to God's door at night. If you still have peace in your heart, what is there to fear? The Generous One never shuts the door on those who ask forgiveness. Ask of God, the just and merciful judge, at night for repentance for the failings of your daytime sins. The Generous One who brought you from nothing into being, how strange it would be if He did not take your hand when you fall. If you are His servant, raise your hand in need; and if you feel ashamed, let the tears of regret fall. No one came to this door seeking pardon whose sin the flood of remorse did not wash away. God does not disgrace anyone whose eyes pour out enough tears to wash their sins away.
Explanation: The polo mallet ('chogan') was a symbol of a ruler's power; being 'struck like a drum' means being publicly punished. The 'shehne' is the medieval town police chief, whom one might petition privately at night.

Original

بخش ۲۱ - حکایت

یکی را به چوگان مه دامغان بزد تا چو طبلش بر آمد فغان شب از بی قراری نیارست خفت بر او پارسایی گذر کرد و گفت به شب گر ببردی بر شحنه، سوز گناه آبرویش نبردی به روز کسی روز محشر نگردد خجل که شبها به درگه برد سوز دل هنوز ار سر صلح داری چه بیم؟ در عذرخواهان نبندد کریم ز یزدان دادار داور بخواه شب توبه تقصیر روز گناه کریمی که آوردت از نیست هست عجب گر بیفتی نگیردت دست اگر بنده‌ای دست حاجت بر آر و گر شرمسار آب حسرت ببار نیامد بر این در کسی عذر خواه که سیل ندامت نشستش گناه نریزد خدای آبروی کسی که ریزد گناه آب چشمش بسی

226. A Tale from Sanaa

English
In Sanaa a child of mine died. What can I say of what passed over my heart? Fate has never shaped a face as lovely as Joseph's without the fish of the grave swallowing it, as with Jonah. No cypress ever rose tall in this garden without the wind of death tearing it up by the roots. A sapling takes thirty years to become a tree, and a single hard gust rips it from the ground. It is no wonder a flower blooms from the soil, for so many blossom-bodied ones have slept beneath it. I said to my heart: die, you disgrace to men, for the child leaves the world pure while the old man leaves it stained. In my grief and turmoil for him, I lifted a stone from his grave. From dread, in that dark and narrow place, my state was shaken and my color drained. When I came back to my senses from that shock, a voice from my beloved child reached my ears: If the dark place frightened you, then keep your wits and step in with a light. If you want the night of your grave to be bright as day, kindle the lamp of good deeds from here, while you live. The worker's body trembles with fever, afraid his palm tree may bear no dates. A great many people wrongly imagine they can reap a harvest they never sowed. Sadi will eat only from the tree whose roots he planted; only the one who scatters seed carries off the harvest.
Explanation: Joseph and Jonah are Quranic figures: Joseph symbolizes ideal beauty, Jonah the man swallowed by the fish. The 'lamp of good deeds' means that righteous acts light the darkness of the grave.

Original

بخش ۲۲ - حکایت

به صنعا درم طفلی اندر گذشت چه گویم کز آنم چه بر سر گذشت قضا نقش یوسف جمالی نکرد که ماهی گورش چو یونس نخورد در این باغ سروی نیامد بلند که باد اجل بیخش از بن نکند نهالی به سی سال گردد درخت ز بیخش بر آرد یکی باد سخت عجب نیست بر خاک اگر گل شکفت که چندین گل‌اندام در خاک خفت به دل گفتم ای ننگ مردان بمیر که کودک رود پاک و آلوده پیر ز سودا و آشفتگی بر قدش برانداختم سنگی از مرقدش ز هولم در آن جای تاریک و تنگ بشورید حال و بگردید رنگ چو باز آمدم زآن تغیر به هوش ز فرزند دلبندم آمد به گوش: گرت وحشت آمد ز تاریک جای به هش باش و با روشنایی در آی شب گور خواهی منور چو روز از اینجا چراغ عمل برفروز تن کارکن می‌بلرزد ز تب مبادا که نخلش نیارد رطب گروهی فراوان طمع ظن برند که گندم نیفشانده خرمن برند بر آن خورد سعدی که بیخی نشاند کسی برد خرمن که تخمی فشاند