گم شد < گم شدن | it became lost < to become lost, to disappear |
زان گمشده = از آن گم شده | from that lost one, of that
lost one |
|
گم شده | lost one, person or thing that is lost. Past participle functioning as adjective or noun. |
کمتر گو < کمتر گفتن | (you) say less! (imperative) < to say less, to speak less |
کو (است) = کجا است | where (is)? (Sentences with "ku" do not require the verb, the "ast" is implied.) |
رو < رفتن | (you) go! (imperative) < to go |
برخوان! | (you) read aloud, recite! |
بر خوان / بر خوان | bar khān, two meanings: "upon the table" or "recite!" |
| کم ترکوا | "kam tarku' verse
of the Koran, Surah 44, "al-dukhān" - "Smoke" كَمْ تَرَكُوا مِنْ جَنَّاتٍ وَعُيُونٍ How many of gardens and springs that they [Fir'aun's (Pharaoh) people] left behind, (سرانجام همگى نابود شدند و) چه بسيار باغها و چشمهها كه از خود به جاى گذاشتند، [Transliteration] Kam tarakoo min jannatin waAAuyoonin Source: http://quran-reader.com/chapter_display.php?chapter=44&translator=6&mac=&show_arabic=1&otherTranslations%5B%5D=5&otherTranslations%5B%5D=20 |
تاجوران = تاجورها | crowned ones, those having a crown, those wearing a crown, suffix -var, meaning "endowed with" |
تاج | crown |
تاجور | having a crown, crowned |
اینک = اکنون | now, at this time |
ایشان | they (3rd person plural). In contemporary Persian, /ishān/ usually is a respectful way to say 'he' or 'she'. In classical Persian, it means "they" which is now usually /ān-hā/ in the modern style. |
|
شکم | stomach, belly |
آبستن | pregnant, literally /āb/ - 'water', 'sperm' + /e-stān/ - 'taking' < setadan - 'to take' |
جاویدان = جاودان | immortal, eternal |
بس دیر | very late |
همی زاید = می‌زاید | it gives birth, classical form. In contemporary Persian, the "hami" (derived from /hamishe/, "always") has become "mi-" and is prefixed to the present indicative with no additional meaning. Here, the "hami" does not really mean "keeps giving birth" as one might think. Rather "hami" is used just in a way similar to "ham", to add emphasis. Think of it as "bas/khayli ham dir mizāyad ..." which simply adds emphasis. The role of ham/hami in such constructs is similar to the role that the verb "do" plays in constructs like "I did tell him ...", "I do intend ...", etc. (See line 43, /hami rānad/ for the other instance of /hami/ in this work.) |
آبستن خاک = خاکِ آبستان | pregnant earth |
زاید < زاییدن = زادن | to give birth to, to bring forth |
|
دشوار | difficult, suffix -vār here meaning, "having" |
نطفه | semen, sperm, egg, embryo |
|
آسان | easy |
دشوار بود زادن، نطفه ستدن آسان (بود) | Giving birth is hard, getting pregnant (is) easy. Ellipsis, the second "is" (bovad) is left unstated. |
بود | is, will be, a poetic form of the subjunctive bāshad < budan used for general truths. pronunciation: bovad |
دهد = می‌دهد < دادن | it gives < to give, mi-omitted in poetic, classical style |
رزبن | grape plant, grape vine |
آب و گل | water-and-clay, physical essence |
خم | cask, vat, pronunciation: khom |
نهد < نهادن | he/she puts, places < to put, to place (present indicative without mi- as in poetic, classical style) |
دهقان | small land owner, peasant |
چندین = بس | many, many a |
جباران = جبارها | those who are all powerful, mighty; tyrants |
جبار | omnipotent; tyrant |
کاین خاک = که این خاک | that this soil |
فرو خورده است < فرو خوردن | it has swallowed down, it
has eaten up completely< to swallow, to consume. "foru" prefixed to verbs
adds a "downwards" dimension. |
گرسنه‌چشم | gorosne-chashm” pronounced “gorsene-chashm”
here for rhyming, literally translates into “hungry-eye[d]” and means
avaricious. |
آخر هم | even in the end, after all that |
سیر | satiated, content, pronunciation: sir |
طفل = بچّه = کودک | child. In classical Persian, /tefl/ was one word for "child". In contemporary usage however, /tefl/ often means "unfortunate child". |
طفلان = طفل‌ها | children |
سرخاب | red-water, a kind of traditional facial cosmetic, rouge, blush |
آمیزد < آمیختن | it mixes, (present indicative without mi-) < to mix |
سپید = سفید | white |
ابرو | eyebrow |
زال سپید ابرو | old woman of the white eyebrow |
وین = و این | and this |
مام = مامان = مادر | mother, mom. An alternative but contemporary interpretation of this verse would be to consider "mom" as the mother of all humans, which makes her a child devouring hag, etc. However, the notion of considering the earth as the mother of humans (and other living things) was not part of the poets contemporary culture, nor part of the culture of ancient Iran. Ancient Iranians and Muslims (at least educated ones) would have probably been familiar with this notion as somthing that some other cultures (e.g., in India) believed in, but it is unlikely that the poet would refer to it. |
سیه = سیاه | black |
پستان = سینه | breast |
سیه پستان | black breast, Compounding: ezāfe deleted and adjective put before noun |
دریوزه | begging, asking in a humble manner |
دریوزه کن < دریوزه کردن | (you) beg! (imperative) < to beg |
دریوزه‌ٔ عبرت | begging for a life-lesson, seeking a teaching, looking for a warning |
زان پس = از آن پس | after that |
تا... دریوزه کند خاقان = تا ... خاقان دریوزه بکند |
so that after that, the emperor will beg / Khāqāni (pen-name of the poet)
will beg (double meaning) |
خاقان | The rulers of the Shervānshāh court (located in the Caucasus region now part of Azerbaijan) were called by the title, "khāqān", a title used by other dynasties as well. The poet was honored by being permitted to refer to himself by the pen-name "Khāqāni" since he served at the court of two of the Shervānshāh khāqāns, namely, Manuchehr and Manuchehr's son, Akhsetān. Since Khāqāni was apparently discontented with the ruling establishment and possibly was even physically imprisoned, it is possible his pointing out the transience of rulers and tyrants had some personal dimension for this poet. |
سلطان | sultan, king, sovereign |
رند | rogue, scoundrel; free-spirited person,
pronunciation: rend |
رندی | a rogue, a scoundrel |
توشه = زاد = زاد ره = زاد راه | victuals, journey provisions, travel provisions; |
زاد ره = زاد = زاد راه = توشه | victuals, journey provisions, travel provisions; the poet is contrasting"the [spiritual] nourishment of Madāen" with the physical nourishment of the pilgrimage to Mecca. |
|
مکّه | Mecca |
به هر شهری | in every city, in whatever city |
| تحفه = ره‌آورد | gift, souvenir, curio |
بر = ببر < بردن | (you) bring! (imperative) < to bring |
تو زاد مدائن بر تحفه ز پی شروان | Thanks to the lack of punctuation, it is not obvious that /bar/ is an imperative verb. It almost seems to be the preposition /bar/ meaning 'upon'. "to zād-e madāen bar" (you take the nourishment of Madāen), "tohfe ze pay-ye shervān" (souvenir for Shervān). Be careful to not fall into the trap of thinking the bar goes with the following word: /bar tohfe/. It does not mean "upon gift". (See line 40 for a similar case of /bar/ as imperative.) |
شروان | Shervān / Shirvān (located in the Caucasus region now part of Azerbaijan) |
ز پی شروان = از پی شروان | for Shervān |
زاد مدائن | the poet is contrasting"the [spiritual] nourishment of Madāen" with the physical nourishment of the pilgrimage to Mecca. |
هر کس | everyone |
تسبیح | rosary; praise to God |
ز مدائن بر تسبیح گل سلمان | "bar" here too is the imperative of "bordan". It is not "bar tasbih", "upon rosary'; it is "ze madāen bar" (take from Madāen) "tasbih-e gel-e Salmān" (the rosary of the clay of Salmān).: (see line 39 for a similar case of "bar" as imperative.) |
سبحه | rosary; rosary prayer |
بحر | ocean, sea |
شربت | drink, sweet, usually cold drink; sip, draught |
بی‌شربت | without a sip |
|
ازو = از او | from it |
مگذر = نگذر < گذشتن | do not pass, (imperative) negative ma- prefix of classical Perisan < to pass, to pass by |
شطّ | river; This should not be confused with shatt ol-`arab, called the Arvand River in Iran, the confluence of the Tigris and Euphrates as they make their way to the Persian Gulf. This river forms the modern border between Iran and Iraq. |
شط چنین بحری | the river of such a sea |
|
لب تشنه | thirsty-lipped; thirsty |
نتوان شدن = نتوان شد | One cannot go, natavān + infinitive. Here "shodan" is used in its long infinitival form whereas in modern Persian, the short infinitive "shod" would be used. Also, in classical Persian, the verb shodan" means "to go" as well as "to become. |
اخوان = اخوی‌ها | brothers, brethren (Arabic, obsolete in Persian), pronunciation: akhavān or ekhvān |
اخوی / اخ | brother; my brother (Arabic) = barādar (Persian) |
آرند = می‌آورند < آوردن | they bring, (present indicative, without mi- in classical style) < to come, this is a classical variant without /v/, that is, /ārand/ instead of /āvarand/. |
ره‌آورد = تحفه | souvenir, gift |
قطعه | piece, fragment, verse |
از بهر = بهر = برای | for, for the sake of, pronunciation: az bahr-e |
بنگر < نگریستن | (you) look! Behold! (imperative) < to look |
سحر | magic, pronunciation: sehr |
همی راند = می‌راند < راندن | he causes to go, (present indicative with hami, adding emphasis and/or the sense of "all the time") < to make go, to drive |
مهتوک | a range of meanings: "parde daride [someone whose curtain/veil/purdah has been torn]", "morde [dead]", "fawt shode [dead]", "dar gozashte [passed away]". "parde daride" particularly refers to the space, dignity, privacy, domain of someone or something has been trespassed and defiled. In contemporary Persian, we use "hatk-e hormat" to mean "defiling dignity" as in when someone says or implies something vulgar about someone, or [falsely] accuses them of some wrong-doing. |
مسبّح | one who praises God, pronunciation: mosabbeh (final /h/ is pronounced) |
دیوانه | insane, lunatic |
عاقل | wise, judicious, clear-headed |
دیوانه‌ٔ عاقل جان | the insane whose soul is wise |
جان | soul |