Persian Proverbs 2 Monajemi

.‫ تو با زمانه بساز‬،‫زمانه گر با تو نسازد‬ P: zammane gar ba tow nasazad tow ba zamane besaz. T: If you don’t creat change, Change will creat you.(Internet) E: Grin and bear it. (Manoochehr Moosavi,P: 413) *

* * * * .‫براي پيش برد هر كاري آرام آرام پيش برو‬

.P: Baraye pishborde har kari aram aram pish boro T: To climb steep hills requires slow pace at first.(Internet) E: He that goes softly,goes safely. (Manoochehr Moosavi,P:34) * ‫رهرو آن است كه‬

* * * * ‫رهرو آن نيست گهي تند و گهي خسته رود‬ .‫آهسته و پيوسته رود‬

P: Rahro an nist gahi tondo gahi khaste ravad,rahro an ast ke ahesteo peyvaste ravad. T: It does not matter how slowly you go so lang as you do not stop.(Internet) E: slow but sure (wins the race) . (Manoochehr Moosavi,p: 63) *

*

*

* * ‫گرگ در لباس گوسفند بودن‬.

P: Gorg dar lebase goosfand boodan. T: A wolf in sheep’s clothing.(Internet) E: Awolf in the lamb’s skin. (Manoochehr Moosavi,P: 559) *

*

*

*

* (‫وقت گل ني )زمان نا ممكن‬

P: Vaghte gole ney. T: once in the blue moon.(Internet) E: Tomarrow come never. (Manoochehr Moosavi,P: 650) * * * * * ‫وقت طلست‬. P: Vaght talast. T: Time is gold.(Internet) E: Time is money. (Manoochehr Moosavi,P: 659) 1

*

*

*

* * .‫از دل برود هر آنكه از ديده برفت‬

P: Az del beravad har anke az dide beraft. T: Out of sight, out of mind.(Internet) E: Absence erases memories. (Manoochehr Moosavi,P:91) * * * * * (.‫)تمرين و ممارست تو را مي سازد‬.‫كار نيكو كردن از پر كردن است‬ P: kare nikoo kardan az por kardan ast. T: Practice makes perfect.(Manoochehr Moosavi,P:527) E: Exercise makes the master. (Manoochehr Moosavi,P:527) * * * * * ‫ديوار موش داره موش هم گوش داره‬. P: divar moosh dare mosh ham gosh dare. T: walls have ears.(Internet) E: Walls have ears hedges have eyes. (Manoochehr Moosavi,P:384) * * * * * (‫ليلي به چشم مجنون زيباست)عشق كور است‬ P: Leily be cheshme majnoon zibast.(Eshgh kor ast) T: Nobody is perfect, until you fall in love with them.(Internet) E: Every man to his taste. (Manoochehr Moosavi,P:496) *

*

*

*

*

.‫از او نترس كه هاي هوي دارد از او بترس كه سر به تو دارد‬ P: Azoo natars ke hayohooy darod azoo betars ke sar be too darad. T: The silent doy is the first to bite.(Internet) E: Great barkers are no bitters. (Manoochehr Moosavi, P:77) *

*

* * * .‫دوستي ارزش زيادي در زندگي دارد‬

P: Doosti arzeshe ziadi dar zendegi darad. T: Friends are the most important part of your life.(Internet) 2

E: Tell me with whom thou goes, and I’ll tell thee what thou does. (completed dictionary of proverbs of Bahman Gorian, shiva moloonia, p:53) *

*

*

* * ‫سلمتي بهتر از هر ثروت است‬.

P: Salamati behtar az har servat ast. T: Health is better than wealth.(Internet) E: Good health and good sense are two of life’s greatest blessings. (Manoochehr Moosavi, p:445) *

*

*

*

* .‫محبت محبت مي آورد‬

P: Mohabbat mohabbat miavarad. T: kindness begets kindness.(Internet) E: Love begets love.(Manoochehr Moosavi,P: 553) *

*

*

*

* ‫گذشته ها گذشته‬.

P: Gozashteha gozashte. T: Love bygones be bygones.(Internet) E: what is done is done.(Manoochehr Moosavi, P: 553) * * * * * ‫عشق كور است‬. P: Eshgh koor ast. T: Love is blind.(Internet) E: Love sees no faults.(Manoochehr Moosavi, P:482) * * * * * (‫)همكاري كردن‬.‫چه خوب است دست بسيار چه در خوردن چه در كار‬ .P: Che khoob ast daste besyar che dar khordan che dar kar T: Many hands make light work.(Internet) E: There is safety in numbers.(Manoochehr Moosavi, P:712) *

*

* 3

*

* .‫احتياج مادر اختراع است‬

P: Ehtiaj madare ekhteraa ast. T: Necessity is the mother of invention.(Internet) E: Want is the mother of industry.(Manoochehr Moosavi, P:71) * * * * * (‫)مال دنيا فاني است‬.‫وقتي بميري چيزي رو با خودت نمي توني بيري‬ P: Vaghti bemiri chizi ro ba khodet nemi tooni bebari. T: you can’t take it with you when you die.(Internet) E: you can’t take it with you.(Manoochehr Moosavi, P: 587) * * * * * ‫تنها بودن بهتر از همراهي با دوست ناباب است‬. P: Tanha boodan behtar az hamrahi ba dooste nabab ast. T: Better be alone than in bad company.(Internet) E: Safety lies in solitude.(Manoochehr Moosavi, P:357) *

*

*

*

*

.‫چراغي كه به خانه رواست به مسجد حرام است‬ .P: Cheraghi ke be khane ravast be masjed haram ast T: Charity begins at home. (Internet) E: A man should keep from the blind and give to his kin. (Manoochehr Moosavi, P: 275) *

*

*

*

* ‫تجربه پدر عقل است‬.

P: Tajrobe pedare aghl ast. T: Experience is the father of wisdom.(Internet) E: Experience is the mother of wisdom.(Manoochehr Moosavi, p: 243) * * * * * ‫خدا ياري كننده كساني است كه به خود ياري مي كنند‬. P: Khoda yarikonandeye kasanist ke be khod yari mikonand. T: God helps those who help themselves.(internet) E: you do your best and God will do the rest.(Manoochehr Moosavi, P:86) 4

* * * * * ‫هر كه خربزه مي خورد پاي لرزش هم مي نشيند‬. P: Har ke kharboze mi khorad paye larzash ham mineshinad. T: He who plays with fire gets burnt.(Internet) E: They that dance must pay the fiddler.(Manoochehr Moosavi, P:684) *

*

* * * (‫)شيفته چيزي بودن‬.‫سرا پا گوش بودن‬ .goosh boodan ‫ش‬P: Sarap

T: Be all ears.(Internet) E: Listen attentively.(Manoochehr Moosavi, p: 432) *

*

*

*

* ‫نقد را به نسيه نده‬.

P: Naghd ra be nesie nade. T: A bird in the hand is worth two in the bush.(Internet) E: yesterday is gone, forget it, tomarrow isn’t here, don’t worry about it, today is here, use it.(Manoochehr Moosavi,p:93) * * * * * .‫آبي كه ريخته شد جمع نميشه – حسرت بر گذشته نخور‬ P: Abi ke rikhte shod jam nemishe.(Hesrat bar gozashte nakhor) T: It’s no use crying over spilled milk.(Internet) E: Wahat’s done cannot be undone .(Manoochehr Moosavi, p:9) *

*

*

* * ‫زودتر از وقوع حادثه قضاوت نكن‬.

P: Zoodtar az voghooe hadese ghezavat nakon. T: Don’t cross your bridges before you come to them. (Internet) E: Prevention is better than cure.(Manoochehr Moosavi, P:495) *

*

*

P: Hich koja khooneye adam nemishe. 5

*

* ‫هيچ كجا خونه آدم نمي شه‬.

T: There’s no place like home. (Internet) E: East, west, home’s best.(Manoochehr Moosavi, P:703) *

*

*

*

* ‫عمر در گذر است‬.

P: Omr dar gozar ast. T: Time flies. (Internet) E: The sands of time are running out.(Manoochehr Moosavi, P:498) *

*

*

*

* ‫چو فردا شود فكر فردا كنيم‬.

P: Cho farda shavad fekre farda konim. T: Don’t cross your bridges befor you get to them.(Famous proverbs of Iran , wr:Gholamreza Azarli) E1: Cross the bridge when you get there. E2: We will cross that bridge when we com to it.(Manoochehr Moosavi, P: 285) *

*

*

*

* ‫سركه نقد به از حلواي نسيه‬.

P: Serkeye naghd beh az halvaye nesieh. T: A bird in the hand is worth two in the bush.(Famous provertbs of Iran , wr:Gholamreza Azarli) E1: Better an egg today than a hen tomarrow. E2: Certainty is better than hope.(Manoochehr Moosavi, P:569) *

*

*

* * ‫سحر خيز باش تا كامروا شوي‬.

P: Saharkhiz bash ta k ‫خ‬mrava bashi. T: The early bird catches the worm.(Arianpoor) E1: The cow that’s first up , gets the first dew. E2: Eerly sow , early mow.(Manoochehr Moosavi, P:427 and 428) *

*

*

P: Payan ‫ ساشذث‬siah sepid ast. 6

*

* ‫پايان شب سيه سپيد است‬.

T: There’s light at the end of the tunnel. E1: After night comes the dawn. E2: After a rainstorm , the sun will shine.(Manoochehr Moosavi, P: 208) *

*

*

*

*

‫عروس نميتونه برقصه ميگه زمين كجه‬. P: Aroos nemitoone beraghse mige zamin kaje. T: A bad workman blames his hammer. E1: If you don’t know how to dance, you say that the drum is bad. E2: A bad reaper never got good sickle.(Manoochehr Moosavi, P: 489) *

* * * * ‫مارگزيده از ريسمون سياه و سفيد مي ترسه‬. P: Mar gazide az rismoone siaho sefid mitarse. T: Once bitten twice shy.(Arianpoor) E1: A burnt child dreads the fire. E2: A cat fears even cold water.(Manoochehr Moosavi, P:584) *

*

*

*

* ‫مرغ همسايه غازه‬.

P: Morghe hamsaye ghaze. T: The grass is always greener on the other side of the fence. E1: Our neighbor’s ground yields botter corn than ours. E2: The grass looks greener on the other side.(Manoochehr Moosavi, P:598) *

*

* * * ‫در عفو لذتي است كه در انتقام نيست‬. P: Dar afv lezzatist ke dar entegham nist. T: Noblest vangeance is to forgive.((Dehkhoda), Book 1, P:793) E1: An injury forgiven is better than an injury revenged. E2: Mercy surpasses justice.(Manoochehr Moosavi, P: 341 and 342) *

*

*

* * ‫جوجه را آخر پاييز مي شمرند‬.

P: Jooje ra akhare payeez mishmorand. T: Don’t count your chickens before the’re hatched.(kooche book,wr:Ahmad shamloo) 7

E1: Count not your chickens before they are hatched. E2: you reckon your chickens before they are hatched.(Manoochehr Moosavi, P: 271) * * * * * ‫گر صبر كني زغوره حلوا سازم‬. P: Gar sabr koni ze ghoore halva sazam. T: All good things come to those who wait.(Famous proverbs of Iran, wr: Ggolamreza Azarli) E1: Patience is better, but it fruil is sweet. E2: Patience is a remedy for every grief. (Manoochehr Moosavi, P: 468) *

* * * * ‫سري را كه درد نمي كنه دستمال نمي بندند‬. P: Sari ra ke dard nemikonad dastmal nemibandand. T: If you want a thing done, do it yourself.(simin Habibian, persian proverbs) E: let well enough, a lone.(Manoochehr Moosavi, P: 438) *

* * * * ‫آنچه به خود نمي پسندي به ديگران مپسند‬. P: Anche be khod nemipasandi be digaran mapasand. T: Do as you would be done by every one.((Dehkhoda), Book1, P: 48) E1: Do as you wish to be done by. E2: Judge not,that ye be not judged.(Manoochehr Moosavi, P: 51) *

*

*

*

* .‫از تو حركت از خدا بركت‬

P: As tow harkat az khoda barkat. T:Use the means and god will give the blessing.((Dehkhoda),Book1, P:114) E1: God gives the grain, but we must make the furrow. E2: God helps those who help themselves. (Manoochehr Moosavi, P:86) * * * * * .‫زگهواره تا گور دانش بجوي‬،‫چنين گفت پيغمبر راستگوي‬ P: Chenin goft peyghambare rastgooy, ze gahvare ta goor danesh bejooy. T: Live and learn.((Dehkhoda), Book2, P:188) E1: Never too late/ old to learn. E2: Seek knowledge from your cadle to your grave. (Manoochehr Moosavi, P: 411) 8

*

*

*

*

* . ‫قناعت توانگر كند مرد را‬

P: Ghenaat tavangar konad mard ra. T: He is rich enough that wants nothing.((Dehkhoda), Book2 , P: 1167) E1: Content is all. E2: Content is happiness.(Manoochehr Moosavi, P:519) * * * * * .‫ كس نديدم كه گم شد از ره راست‬. ‫راستي موجب رضاي خداست‬ P: Rasti mojebe rezaye khodast. Kas nadidam ke gom shod az rahe rast. T: Thruth is God’s doughter.((Dehkhoda), Book2, P:859) E1: A man never got lost on a straight road. E2: If you follow the path, you will not get lost.(Manoochehr Moosavi, P:389) *

*

*

*

* .‫عقلها را عقلها ياري دهد‬

P: Aghlha ra aghlha yari dahad. T: Two wits are better than one. (Proverbs dictionary Per- Eng, P: 132) E1: Two heads are better than one. E2: So many heads, So many wits. (Manoochehr Moosavi, P: 493) *

*

*

*

* .‫آدم به اميد زنده است‬

P: Adam be omid zendeh ast. T: While there is life, there is hope.((Dehkhoda), Book1 , P: 22) E1: Hope keeps man alive. E2: Hope springs eternal in the human breast.(Manoochehr Moosavi, P: 24) *

*

*

*

* .‫تواضع سر رفعت افزادت‬

P: Tvazoa sare rafat afzadat. T: Before honour is humility.(Proverbs dictionary Per-Eng, P:131) E1: The boughs that bear most, hang lowest. E2: The most fruitful branch is nearest the ground. (Manoochehr Moosavi, P: 109) * * * * * .‫عجله كار شيطونه‬ P: Ajale kare sheitoone. 9

T: Haste makes waste. (Arian poor ) E1: Haste is from the Devil. E2: Haste is the Devil’s work. (Manoochehr Moosavi, P: 488) *

*

*

*

* .‫كوزه نو آب خنك دارد‬

P: Koozeye now abe khonak darad. T: A new broom sweeps clean. (Dehkhoda) E: New servants are swift. (Manoochehr Moosavi, P:642) * * * * * ‫)آب كه از سر‬.‫كچل كه كله از سرش افتاد از هاي و هوي نمي ترسد‬ (‫گذشت چه يك زرع چه صد زرع‬ P: Kachal ke kolah az saresh oftad az hayohooy nemitarsad. T: A miss is as good as mile. (( Bahmanyar )) E: In for a penny an for pound. (Manoochehr Moosavi, P:12) * * * * * .‫آدم به همه كار به هيچ كار‬، ‫آدم به يك كار به همه كار‬ P: Adam be yek kar be hame kar, adam be hame kar be hich kar. T: He who begining many things finishes but few. (Amini) E: He loseth all who holdeth all. (Manoochehr Moosavi, P:700) *

*

*

* * .‫عشق و مشك پنهان نمي ماند‬

P: Eshgh va moshk penhan nemimanad. T: Love and cough can not be hid. E: Love, a cough, and the itch cannot be hid. (Manoochehr Moosavi, P:492) *

*

*

*

* .‫كر مصلحتي دوا ندارد‬

P: Kare maslahati dava nadarad. T: There’s none so deaf as those who wont hear. M: A person’s character specially bad nature will always remain the same. E: Turn a deaf ear. (Manoochehr Moosavi, P:535) 10

*

*

*

*

* .‫كار يك بار مي شود‬

P: Kar yek bar mishavad. T: Fortune knocks at least once at every man’s gute. (Dehkhoda) E: It happens in an hour, that happens non in seven years.(Manoochehr Moosavi, P:528) * * * * * .‫آينه داري در مجلس كوران نارگيل به دست بوزينه است‬ P: Ayenedari dar majlese kooran nargil be daste boozine ast. T: A blind man will not thank you for a looking glass. (Dehkhoda) E: A blind man will not thank you for a looking glass. (Manoochehr Moosavi, P:67) *

*

*

* * ‫مرگ به فقير و غني رحم نمي كند‬.

P: Marg be faghiro ghani rahm nemikonad. T: Death and grave makes no distinction. (Dehkhoda) E: For who’s a prince or beggar in the grave. (Manoochehr Moosavi, P:599) * * * * * ‫كركس كه به سر افتاد كلغان نيز منقارش زنند‬. P: Karkas ke be sar oftad kalaghan niz mengharash zanand. T: Little birds pick at the dead lion. (Dehkhoda) E: When the eagles is dead, the crows pick out his eyes. (Manoochehr Moosavi, p:466) * * * * * ‫چه براي كر بزني چه براي كور برقصي‬. P: Che baraye kar bezani che baraye koor beraghsi. T: To play alyre in vain to an ass. (Dehkhoda) E: A nod is as good as a wink to a blind horse. (Manoochehr Moosavi, P:288) *

*

* * * ‫كلغ از بچة خودش خوشگل تر نمي بيند‬.

P: Kalagh az bacheye khodash khoshgeltar nemibinad. T: No fathers or no mothers, think their children ugly. (( Bahmanyar )) 11

E: A mother never believes she has a bad son. (Manoochehr Moosavi, P:505) *

*

*

* * ‫كور كور را مي جوبد آب گودال را‬.

P: Koor koor ra mijooyad ab godal ra. T: One ass does scrube another. (Dehkhoda) E: Birds of a feather flock together. (Manoochehr Moosavi, P:532) *

*

*

*

* ‫كار را كه كرد آنكه تمام كرد‬.

P: Kar ra ke kard anke tamam kard. T: If a thing worth doing, it is worth doing well. (Dehkhoda) E: Never do things by halves. (Manoochehr Moosavi, P:525) *

*

*

*

* ‫كارد دسته خود را نمي برد‬.

P: Kard dasteye khod ra nemiborad. T: There is honour among thieves. (Jameottamsil) E: A man doesn’t injure himself. (Manoochehr Moosavi, P:525) *

*

*

*

*

‫هر كاري اولش سخت است‬. P: Har kari avvalesh sakht ast. T: The first hundred years are the hardest. (( Bahmanyar )) E: Every begining is hard. (Manoochehr Moosavi, P:671) *

*

*

*

* ‫كار نشد ندارد‬.

P: Kar nashod nadarad. T: There is a remedy for every thing except death. (Dehkhoda) E: Nothing is impossible to a willing heart. (Manoochehr Moosavi, P:527) *

*

* 12

*

*

‫يكي يك مو به كچل بدهند‬ ‫كچل مودار مي شود‬. P: Yeki yek moo be kachal bedahand kachal moodar mishavad. T: Many a little (or pickle) makes a mickle.(Dehkhoda) E: Many hands make light work. (Manoochehr Moosavi, P:29) *

*

*

* * ‫لنگه كفش در بيابان نعمت است‬.

P: Lenge kafsh dar biaban neamat ast T: Any port is astorm .(Dehkhoda) E: When in great need, anything will do. (Manoochehr Moosavi, P: 582) *

*

*

*

* ‫عجله كار شيطان است‬.

P: Ajale kare sheytan ast. T: Haste makes waste.(Dehkhoda) E: Haste is from the Devil. (Manoochehr Moosavi, P: 488) *

*

*

* * ‫ترك عادت موجب مرض است‬.

P: Tarke adat mojeb maraz ast. T: Old habits die hard.(Dehkhoda) E: Custom is second nature. (Manoochehr Moosavi, P: 247) * * * * * ‫عروس نمي تونست برقصد مي گفت اتاق كج است‬. P: Aroos nemitavanest beraghsad migoft otagh kaj ast. T: Abad workman always blames his tools.(Dehkhoda) E: Abad shearer never had a good sickle. (Manoochehr Moosavi, P: 489) *

*

* * * ‫ موسي به دين خود‬،‫عيسي به دين خود‬.

P: Isa be dine khod, moosa be dine khod. T: live and let live.(Jameottamsil) E: Every man to his religion. (Manoochehr Moosavi, P: 340) 13

*

*

*

*

* ‫سر كچل شانه نمي خواهد‬.

P: Sare kachal shane nemikhahad. T: A blind man’s wife needs no paint.(Dehkhoda) E: never comb a bald head. (Manoochehr Moosavi, P:534) *

*

*

*

* ‫كور به كار خود بيناست‬.

P: Koor be kare khod binast. T: A fool knows more in his house than wise in another’s. (Jameottamsil) E: To the victors belong the spoils . (Manoochehr Moosavi, P: 473) *

*

*

*

*

‫كاسه جايي رود كه باز آيد قدح‬. P: Kase jayee ravad ke bazayad ghadah. T: one good turn deserves another.(Dehkhoda) E: Fair exchange is no robbery. (Manoochehr Moosavi, P:291) *

*

* * * ‫از كوزه همان برون تراود كه در اوست‬.

P: Az kooze haman broon taravad ke dar oost. T: Family characterstice or heredity cannot concealed. (Dehkhoda) E: Every tree is known by its fruit. (Manoochehr Moosavi, P:96) * * * * * ‫قدر عافيت كسي داند كه به مصيبتي گرفتار آيد‬. P: Ghadre afiat kasi danad ke be mosibati gereftar ayad. T: health is not valued till sickness comes.(saadi) E: Misfurtunes tell us what fortune is. (Manoochehr Moosavi, P: 514) *

*

*

*

* ‫عاشق كور باشد‬.

P: Ashegh koor bashad. 14

T: One cannot love and be wise.(Jameottamsil) E: Love is blind / mad. (Manoochehr Moosavi, 482) *

*

*

*

* ‫مرگ خبر نمي كند‬.

P: Marg khabar nemikonad. T: Death keeps no calender. E: There is no way of knowing when death will come , it just does. (Manoochehr Moosavi, P: 599) *

*

*

*

* ‫فقيري عار نيست‬.

P: Faghiri ar nist. T: Poverty is no sin.(Dehkhoda) E: Poverty is no disgrace, but it is a great in convonience. (Manoochehr Moosavi, P: 509) * * * * * ‫ دمش را‬،‫قاشق ساختن كاري ندارد يك مشت مي زني گود مي شود‬ ‫مي كشي دراز مي شود‬. P: Ghashogh sakhtan kari nadarad yek mosht mizani gowd mishavad, domash ra mikeshi deraz mishavad. T: In calm sea every man is a pilot.(Dehkhoada) M: People who donot know how to do sth suppose it to be easy. E: He plays well that wins . (Manoochehr Moosavi, P: 613) *

*

*

* * ‫فيل خوابي بيند و فيلبان خوابي‬.

P: Fil khabi binado filban khabi. T: One man’s meat is another man’s poison.(Dehkhoda) E: One thing thinks the horse , and another he that leads him. (Manoochehr Moosavi, P: 511) *

*

* 15

*

* ‫قرض شوي مردان است‬.

P: Gharz shooye mardan ast. T: Debt is the worst poverty.(Jame ottamsil) E: Out of debt, out of danger. (Manoochehr Moosavi, P: 516) *

* * * * ‫هر كس از صداي خودش خوشش مي آيد‬.

P: Har kas az sedaye khodash khoshash miayad. T: Each bird loves to hear himself sing. E: Every ass likes to hear himself bray. (Manoochehr Moosavi, P: 474) * * * * * ‫هر كس به شهر خود شهريار است‬. P: Har kas be shahre khod shahriar ast. T: Every cock will crow upon his own dunghill.(Hayyem) M: Everyone is confident or at ease when on home ground. E: A cat may look at a king. (Manoochehr Moosavi, P: 672) *

*

*

* * ‫از پس هر گريه آخر خنده اي است‬.

P: Az pase har gerye akhar khandeist. T: Hope for the best and prepare for the worst. E: After laughter, tears. (Manoochehr Moosavi, P: 83) *

*

*

*

* ‫آدمي به اميد زنده است‬.

P: Adami be omid zendeh ast. T: Hope sprins eternal. E: Hope keeps man alive. (Manoochehr Moosavi, P:24) *

*

*

* * ‫هر كسي را بهر كاري ساختند‬.

P: Har kasi ra bahre kari sakhtand. T: Horses for courses. E: 1-Every man to his trad/job. 2. Every man must labor in his own trade. (Manoochehr Moosavi, P:676) *

*

* 16

*

*

‫در‬ ‫كم گوي و گزيده گوي چون د‬. P: Kam gooyo gozide gooy chon dorr. T: One hour’s sleep before midnight is worth two after. E:1.Few words are best. (Manoochehr Moosavi, P:543) *

*

*

*

* ‫توانا بود هر كه دانا بود‬.

P: Tavana bovad har ke dana bovad. T: When house and land are gone and spent. The learning is most excellent. E:1. He who has knowledge has force. (Manoochehr Moosavi, P:255) *

*

*

*

* ‫گرسنگي بد دردي است‬.

P: Gorosnegi bad dardist. T: Hunger drives the wolf of the wood. E: Hunger is stronger than love. (Manoochehr Moosavi, P:558) *

*

*

*

* ‫جهانديده بسيار گويد دروغ‬.

P: Jahan dide besyar gooyad droogh.. T: Travellers teell fine tales.(saadi) E: A traveller may lie with authority.(Rahnama, P:135) *

*

*

*

* ‫كاچي به از هيچي‬.

P: Kachi bah az hichi. T: Some thing is better than nothing.(Dehkhoda) E:Half aloaf is better than none/no bread. (Manoochehr Moosavi, P:521) *

*

* * * ‫هر كه تنها قاضي شود راضي باز آيد‬.

P: Har ke tanha ghazi shavad razi baz ayad. T: The absent party is always to blame.(Dehkhoda) E: The absent are always in the wrong. (Manoochehr Moosavi, P:254) *

*

* 17

*

*

‫ بهتر از رسيده به ما نرسيده‬،‫كال به ما رسيده‬. P: Kal be ma reside, behtar az reside be ma nareside. T: A bird in the hand is worth two in the bush.(Dehkhoda) M: Means never leave certainty for hope. E: Some thing is better than nothing. (Manoochehr Moosavi, P: 523) *

* * * * ‫در شهر كوران آدم يك چشم پادشاه است‬.

P: Dar shahre kooran adame yek cheshm padeshah ast. T: In the country of the blind , the one-eyed man is king,(Amini) M: A little wit, among foolish people . will pass a man for a great genius. E: In the valley of the blind the one – eyed man is king. (Manoochehr Moosavi, P: 341) *

* * * * ‫ خوش نداري خداحافظ‬،‫!همين است كه هست‬

P: Hamin ast ke hast, khosh nadari khodahafez! T: If you don’t like the heat, get out of the kitchen. E:1. Like it or lump it. (Manoochehr Moosavi, P: 700) *

*

*

* * ‫هر بزي را به پاي خود مي آويزند‬.

P: Har bozi ra be paye khod miavizand. T: Every herring must hang by it’s own gill. E:1. Az you sow. So you reap. (Manoochehr Moosavi, P: 657) *

*

* * * ‫هيچ جا بهتر از خانه خود آدم نيست‬.

P: Hich ja behtar az khaneye khoda adam nist. T: Home is home though never so homely. E:1. Home sweet home. (Manoochehr Moosavi, P: 703) * * * * * ‫انسان جايز الخطاست‬. P: Ensan jayezolkhatast. 18

T: Homer sometimes nods. E:1.To err is human(to forgive divine).(Manoochehr Moosavi, P: 182) *

* * * * ‫زبان خوش مار را از سوراخ بيرون مي آورد‬.

P: zabane khosh mar ra az soorakh biroon miavarad. T: Honey catches more flies than vinegar. E: Gentle means are best. (Manoochehr Moosavi, P: 155) *

*

*

*

* ‫كارد دسته اش را نمي برد‬.

P: Kard desteash ra nemiborad. T: There is honour among thieves. E: A man doesn’t injure himself. (Manoochehr Moosavi, P:525) *

*

*

*

* ‫غصه آدم را آب مي كند‬.

P: Ghosseh adam ra ab mikonad. T: Sorrow makes you ill. M: Sadness and sorrow brings on depression and depression is the beginning of ignorance towards eating and sleeping and condusively thiness and weakness. E: Care killed the cat.(Rahnama, P: 258) * * * * * (‫فقير در جهنم نشسته است)ارتباط فقير با گناه‬ P: Faghir dar jahannam neshaste ast. T: Set a beggar on hourse back and he’ll ride to the devil.(Dehkhada) E: The rich man has his eyes in the summer and the poor man gets his in the winter. (Manoochehr Moosavi, P:509) * * * * * ‫فلفل نبين چه ريزه بشكن ببين چه تيزه‬. P: Felfel nabin che rize beshkan bebin che tize. T: Empty vessels make the most sound.(Dehkhoda) M: Little men are sometimes very potent and rags sometimes cover very extensive pretensions. E: Little fellows are often great wits. (Manoochehr Moosavi, P:263) 19

*

*

* * * ‫هر كه فهميد مرد هر كه نفهميد برد‬. P: Har ke fahmid mord har ke nafahmid bord. T: fools have the best luck.(Dahkhoda) M: Those people who understand more than other people do, suffer more and life is easier for those who don’t understand. E: who knows much will suffer much. (Manoochehr Moosavi, P: 41) *

*

*

* * ‫آدم گرسنه دين و ايمان ندارد‬.

P: Adame gorosne dino iman nadarad. T: A Hungry man is an angry man. E: 1. Hunger knows no law. (Manoochehr Moosavi, P: 23) * * * * * ‫)تنها كسي كه‬.‫همسر هميشه آخرين شخصي است كه با خبر مي شود‬ (‫خبر ندارد خواجه حافظ شيرازي است‬ P: Hamsar hamishe akharin shkhsi ast ke bakhabar mishavad. T: The husband is alweys the last to know. E: That’s as old as adam. (Manoochehr Moosavi, P: 254) *

* * * * ‫مي خواهي عزيز شوي يا دور شو يا گور شو‬. P: Mikhahi aziz shavi ya door sho ya goor sho. T: Absence makes the heart grow fonder.(Dehkhoda) E: Contempt with familiarity does grow. (Manoochehr Moosavi, P: 515) * * * * * ‫سيلي نقد به از حلواي نسيه‬. P: Sily naghd beh az halvaye nesieh. T: A sparrow in the hand is better than a dove on your roof.(Dehkhoda) E: One bird in the hand is better than two in the bush.(Amsal and hekam, rahnama, wr:Abdollah Ghanbari P: 228) * * * * * ‫كاسه را كاشي مي شكند تاوانش را قمي مي دهد‬. P: Kase ra kashi mishekanad tavanash ra ghomi midahad. 20

T: One man sows and another reapes.(Dehkhoda) M: One beats the bush and another catches the birds. E: Leave someone holding the bag. (Manoochehr Moosavi, P: 529) *

*

*

* * .‫يك بز گر گله اي را گر مي كند‬

P: Yek booze gar gallei ra gar mikonad. T: One rotten apple spoils the rest.(Dehkhoda) M: Just a single bad person can have a negative influence on all others. E: One rotten apple spoils the whole barrel.(Rahnama , P: 393) * * * * * ‫آدم مار گزيده از ريسمان سياه و سفيد مي ترسد‬. P: Adame margazide az rismane siaho sefid mitarsad. T: One bitten twice shy.(Dehkhoda) M: An unpleasant experience is not forgotten and teaches caution. E: A burnt child dreads the fire.(Rahnama, P: 315) *

*

*

*

* ‫كاشكي را كاشتند سبز نشد‬.

P: Kashki ra kashtand sabz nashod. T: If wishes were horses beggars might ride.(Dehkhoda) M: Life would be very easy if goals could be achieved only by desiring. E: pigs might fly, if they had wings. (Manoochehr Moosavi, P:115) * * * * * ‫هر كه به فكر خويش است كوسه به فكر ريش است‬. P: Har ke be fekre khish ast kose be fekre rish ast. T: Self – preservation is the first lawof nature.(Dehkhoda) M: Every man for him self, and the devil take the hind most. E: Every man draws the water to his own mill.(Rahnama, P: 373) *

*

*

* * ‫علف به دهان بزي شيرين مي آيد‬.

P: Alaf be dahane bozy shirin miayad. T: Beauty is in the eye of the beholder.(Dehkhoda) M: Means beauty is perceived differently by differently people. E: Every one to his taste. (Manoochehr Moosavi, P:496) 21

*

*

* * * ‫ بده به بيمار‬،‫اين كه مي دهي به طبيب‬. P: In ke midahi be tabib, bede be bimar. T: An apple a day keeps the doctor a way. M: It is preferable to take precaution against a bad occurrence than to repair the damage after it has happened. E: Better pay the butcher than the doctor. (Manoochehr Moosavi, P:142) *

*

*

*

* * * ‫عروسي به چشم تماشاچي آسان است‬. P: Aroosi be cheshme tamashachi asan ast. T: In calm sea every man is a pilot.(Dehkhoda) M: People who do not know to do something suppose it to be easy. E: He dances well to whom for lune pipes. (Manoochehr Moosavi, P:613) * * * ‫قباي بعد از عيد براي گل منار خوبست‬. P: Ghobaye baad az aid baraye gele menar khoobast. T: Strike while the iron is not.(Dehkhoda) M: Choose the most apposite time to act. E: Advice comes to late when a thing is done . (Manoochehr Moosavi, P:512) * * * * * ‫كرد را اگر راه دهند با چارقش مي آيد‬. P: Kord ra agar rah dahand ba charoghash miayad. T: He has an axe to grind.(Dehkhoda) M: This saying expresses that you are angry with that person and will have a heated discussion with them. E: A case of cupboard love. (Manoochehr Moosavi, P:445) *

*

*

* * .‫عقل كه نيست جان در غذابست‬

P: Aghl ke nist jan dar azabast. T: When god will punish he will first take away the understanding . (Dehkhoda) E: What is not wisdom is danger .(Manoochehr Moosavi, P:494) *

*

* 22

*

*

.‫ اقتضاي طبيعتش اين است‬، ‫نيش عقرب نه از ره كين است‬ P: Nishe aghrab na az rahe kin ast, eghtezaye tabiatash in ast. T: The sting of a reproach is the truth of it.(Saadi) E: What can you expect from a pig but a grunt.(Manoochehr Moosavi, P:696) *

*

* * * .‫اگر گفتن سيم است خاموشي زر است‬

P: Agar goftan sim ast khamooshi zar ast. T: Speech is silver, silence is golden.(Amini) M: At times, there is more value to holding, ones tongue than using it. E: Words are silver and silence is gold .(Manoochehr Moosavi, P:116) *

*

*

*

*

.‫ضرر را از هر جا جلوش را بگيرند منفعت است‬ P: Zarar ra az har ja jelosh ra begirand manfeat ast. T: Its never too late to mend. M: Its always possible to improve ones conduct no matter how long one has lead a morally bad life. E: A penny saved is a penny earned.(Manoochehr Moosavi, P:268) *

*

*

* * . ‫ از خرس مويي‬، ‫از قلندر هوايي‬ P: Az ghalandar havayee, Az khers mooyee. T: From a bad paymaster get what you can.(Dehkhoda) E: Of ill debtors, men take oats. (Manoochehr Moosavi, P:613) *

*

*

*

* . ‫ارزان خري انبان خري‬

P: Arzan khari anban khari. T: A bad ware is never cheap . (Dehkhoda) E: Don’t buy everything that is cheap. (Manoochehr Moosavi, P:75) *

*

*

*

* .‫كفش پينه دوز پاشنه ندارد‬

P: Kafshe pinedooz pashne nadarad. T: The shoemaker’s son always goes barefoot.(Dehkhoda) 23

M: A skilled or knoledgable person commonly neglects to give his own Family the benefit of his expertise. E: The shoemaker’s kids always go bayefoot. (Rahnama, P: 63) *

*

* * * .‫كوزه گر از كوزه شكسته آب مي خورد‬ P: Kozeh gar az koze shekaste ab mikhorad. T: The miser would skin a flint . (Jameottamsil) E: The shoemaker’s wife goes the worst shod. (Manoochehr Moosavi, P: 546) * * * * * .‫كوفته همسايه تخم غاز دارد‬ P: Koofteye hamsaye tokhme ghaz darad. T: The apples on the other side of the wall are the sweetest. (Dehkhoda) E: The grass is always greener on the other side of the fence. (Manoochehr Moosavi, P:598) *

*

*

*

* .‫علف درب آغل تلخ است‬

P: Alafe darbe aghol talkh ast. T: The grass always greener on the other side of the fence . (Dehkhoda) E: The grass looks green on the other side. (Manoochehr Moosavi, P:598) *

*

*

*

* . ‫شنبه به جهود ارزاني‬

P: Shanbeh be jahod arzani. T: Saturday cheapness of the jews. E: Madine cheapness of Madine citizens. *

*

*

* * .‫ ارزانش مي كنيم‬،‫گران است‬

P: Geran ast, arzanash mikonim. T: It is expensive but we make cheap. M: When something be, it better to buy less or to abstain buying or remedy need with its similar cheap. *

*

* 24

* * . ‫مدينه باد به اهل مدينه ارزاني‬

P: Mdine bad be ahle Madine arzani. T: Madine cheapness of Madine citizens. E: Saturday cheapness of the jews. * * * * * .‫ ارزان هم باشد‬،‫مرواريد باشد غلتان هم باشد‬ P: Morvarid bashad ghaltan ham bashad, arzan ham bashad. T: Being pearl, being rolling, being cheap still. M: Usually seller say to customer whom want cheap and good quality of material for joke or mocking. E: Cheap for reason, expensive for wisdom. It isn’t true good quality of material be cheap. *

*

* * * .‫هر روزگاو نميرد كه كوفته ارزان شود‬

P: Har roz gave namirad ke kofteh arzan shavad. T: Every day doesn’t die cow that meatball be cheap. E: Evrey day isn’t feast that we can eat sweetmeat. *

*

*

*

* . ‫ارزان يافته خوار باشد‬

P: Arzan yafte khar bashad. T: To be cheap would be despised . M: It isn’t favour when something obtain easy and untrouble. E: Easy come, easy go . (Gorjian, P:15) *

*

*

*

* .‫ارزاني خودت‬

P: Arzanye khodat. T: For your cheapness. M: It is said to rejecting present that interpret in delusive reason. E: Put it under your bed that don’t’s see disturbed dream. *

*

*

*

*

.‫ سگ ارزاني استخوان‬، ‫استخوان ارزاني سگ‬ P: Ostekhan arzanye sag, sag arzanye ostekhan. 25

T: Bone cheapness of dog and dog cheapness of bone. M: Two persons of the same habits and of the same mind are more inclind to associate to eachother. *

*

* * * ! ‫بادنجان ارزان است مسما خرج دارد‬

P: Badenjan arazan ast mosamma kharj darad! T: Egg- plant is cheap but mosamma has expenditure. M: It is say when original material of samething is cheap and its lateral is expensive. *

*

*

*

* .‫شب شد ارزان شد‬

P: Shab shod arzan shod. T: Became night, became cheap. M: When havker tradesmans want to collect their stand and go in the night, exclaim it is night I want suspended and give cheap. *

*

*

* * .‫نسل بريده كه مواليد بي ادب‬

P: Nasl borideh beh ke mavalide bi adab. T: Cut offspring is better than impoliteness natality. E: To haven’t child is better than to have impoliteness child. (Sa’di) *

*

*

*

* .‫ارزان باشد غلتان هم باشد‬

P: Arzan bashad ghaltan ham bashad. T: To be cheap, to be rolling too. E: Being pearl, being rolling, being cheap still. * * * * * .‫ارزان بخريد و رايگانم بفروخت‬ P: Arzan bekharido rayganam beforokht. T: He bought me cheap and sold free. E: To be cheap would be despised. *

*

* 26

* * .‫ارزان به علت گران به حكمت‬

P: Arzan be ellat geran be hekmat. T: Cheap for reason, expensive for wisdom. M: It is for compare two similar things that cheaper inevitable has defect and more expensive certainly is for reason of good quality of that. E: Best is best cheap. (Gorjian, P: 15) *

* * * * .‫ارزان شود نانت است گران شود جانت است‬

P: Arzan shavad nanat ast geran shavad janat ast. T: If it be cheap would be your bread and if be expensive, it is your life. M: Refering to necessity of stockpiling grains in home. *

*

*

*

* .‫اهل ادب را اديب داند مقدار‬

P: Ahle Ada- ra adib danad meghdar. T: Only men of letters would know value of man of letters. M: Men of letters and learning and civility know value and rank of learned men and civility. E: Goldsmith knows value of gold and jewller knows value of hewel. *

*

*

*

*

.‫بي ادبي نباشد‬ P: Bi adabi nabashad. T: Doesn’t be impoliteness. M: It is a parenthical sentence that say before utterance obscene or unpleasant word or expression. It is a kind of apologize. *

*

*

*

* .‫چشم دريده ادب نگه ندارد‬

*

* .‫سخن شنيدن ادب است‬

P: Cheshme darideh adab negah nadarad. T: Cheeky doesn’t preserve civility. *

*

* 27

P: Sokhan shenidan adab ast. T: Listening the speech is politeness. E: Listening to speech of elder is politeness. *

*

*

* * .‫شنيدن حرف بزرگتر ادب است‬

P: Shenidan harfe bozorgtar adab ast. T: Listening to speech of elder is politeness. E: Listening the speech is politeness. *

*

*

* * .‫ادب را از كه آموزند؟ از بي ادبان‬

P: Adab- ra az ke amozand? Az bi adaban. T: From whom they learn politeness? From impolite men. E1: To search politeness from impolite men. It is proverb.(Sa’di, Golestan) E2: Learn to behave from those who cannot. E3: A fool may give a wiseman counsel. (Manoochehr Moosavi, P: 73) * * * * * .‫ادب ز بي ادبان جسته اند اين مثل است‬ P: Adab ze bi adaban josteand in masal ast. T: To search politeness from impolitemen, It’s proverb. M: Said to loghman: from whom you learn politeness? Said: from impolite men. I avoidanced of whatever was indecent of them in my opinion. (Sa’di Golestan) *

*

*

*

* .‫ادب شدن‬

P: Adab shodan. T: To become civility. M: To learn experience . To perception, To learn something the hard way. *

*

*

*

* .( ‫ادب كردن ) كسي را‬

P: Adab kardan (kasi-ra) T: To correct (someone) M: To learn civility with punishment. Correction. *

*

* 28

*

*

( ‫ ) مكتبي‬. ‫ادب مرد به ز دولت اوست‬ P: Adabe mard beh ze dolat oost .(Maktabi) T: Civility of man is better than his wealth. (Maktabi) M: To have civility is better than property and wealth for man. E: Manners make the man. (Gorjian, P:15) *

*

* * * .‫خودم را اخته كردم تا اسير زن نشوم‬

P: Khodam- ra akhteh kardan ke asire zan nashavam. T: I castrated my self, don’t be taken captive of wife. E: I became bald because I don’t want to oblige barder. Some pleasures aren’t worth the trouble. * * * * * .‫سگ به دستش نمي توان داد كه اخته كرد‬ P: Sag be dastash nemitavan dad ke akhte kard. T: We can’t give him dog to castrate. E: We can’t give him blind cat. He is unreliable. *

*

*

*

* .‫مثل يابوي اخته‬

P: Mesle yaboye akhteh. T: Like castrated nag. M: To be refers to fatness and obesity. *

*

*

* * .‫ادب پير خرابات نگه داشتن است‬

P: Adabe prie kharabat negah dashtan ast. T: Civility of men of letters is maintenancely. M: To be considerate politeness towards olders obligatory. *

* * * * .‫ادب خرجي ندارد ولي همه چيز را مي خرد‬

P: Adab kharji nadarad vali hame chiz- ra mikharad. T: Politeness doesn’t spend any money but buy everythings. M: To be politeness and to be considerate towards other to attract reciprocal kindness and respect and popularity. 29

*

*

* * * .‫احمد نباشد يار من احد بسازد كار من‬

P: Ahmad nabashad yare man Ahad besazad kare man. T: If Ahmad doesn’t be my friend,God should be build my work. E: If Akbar doesn’t give, Akbar’s God would give. Promoter of affairs is God. * * * * * .‫رو كه همان احمد پارينه اي‬ P: Ro ke haman Ahmad parinei. T: Go that you are still old Ahmad. E: Ahmad is a person that has been before. *

*

*

* * .‫كله احمد را سر محمود گذاردن‬

P: Kolahe Ahmad- ra sare Mahmood gozashtan. T: To put on Ahmad’s hat for Mahmood’s head. M: To work with capital of others. To give back the debt with borrowing. *

*

*

* * ‫ليره احمد شاهي بالش داده اي ؟‬

P: Lirehe Ahmad shahi balash dadeie? T: Do you give Ahmad shahi pound for it? E: Do you give ewe oil for? Tou haven’t invested something for him? *

* * * * .‫ به پاي احمد لنگ است‬،‫هر كجا سنگ است‬

P: Har koja sang ast be paye Ahmade lang ast. T: Where is stone, It is for limping Ahmad’s foot. M: To complain bad rising of oneself. E: From wherever come stone, come for limping foot. *

*

*

P: Ahmad pode haman ast ke bodeh. T: Ahmad is a person that has been before. 30

* * ‫احمد بوده همان است كه بوده‬

M: He is still that lazy person that has been formerly.He is morals and behaviour hasn’t change. * * * * * .‫احمد تخم خيار خورد در آفتاب خوابيد گفت منتظرم خيار سبز شود‬ P: Ahmad tokhme khiyar khord dar aftab khabid goft montazeram khiyar sabz shavad. T: Ahmad ate cucumber’s seed and slept against the sun and said I am waited to grow the cucumber. M: It is say for mocking about whom do fooly work and pride oneself on it. * * * * * .‫ آبله هم در آورد‬،‫احمد خيلي خيلي خوشگل بود‬ P: Ahmad kheyli kheyli khoshgel bood, ableh ham dar avord. T: Ahmad was very beautiful, affected with small- pox too. E1: There was flower, decorated with meadow too. E2: If worst comes to worst.(Gorjian, P: 14) *

*

*

*

* ‫احمد غصه خور‬

P: Ahmad ghose khor. T: Worrier Ahmad. M: It is refer to whom that always be depressed and sad. E: Worrier Ali. * * * * * ( ‫ ) ضرب المثل بختياري‬.‫احمد مي رود محمود مي آيد‬ P: Ahmad miravad Mahmood miayad. T: Ahmad is going and Mahmood is coming. ( Bakhtiare proverb) *

*

*

* * .‫صيد را چون اجل آيد پي صياد رود‬

P: Seid- ra chon ajal ayad peye sayad ravad. T: When fate overtook hunting, would follow hunter. E: When fate overtook the dog, would eat shepherd’s bread. * * * * * .‫ گفت اين كه ما داريم از ما نگيرد‬،‫گفتند اجل بچه بخش مي كند‬ P: Goftand ajale bache bakhsh mikonad, goft in- ke ma darim az ma nagirad. 31

T: Said: Death bestow child, he said: not take back our child. E: We don’t have hope your grace, don’t make mischief. *

*

* * * .‫مور چون اجلش فرا رسيد پر در آورد‬

P: Mor chon ajalash fara resad par dar avarad. T: When fate overtook and, earn feathers. M: Sometimes to have very power is the first of destruction. E: To very smart, cause to be cut off in the prime of life. * * * * * .‫احمد به مكتب نمي رفت وقتي مي رفت جمعه مي رفت‬ P: Ahmad be maktab nemiraft vaghti miraft jom’e miraft. T: Ahmad didn’t go school except Friday. *

*

*

* * .‫احمد به هيمه نمي رفت بردندش‬

P: Ahmad be hime nemiraft bordandash. T: Ahmad didn’t go to bath, They took him. M: It is refer to a lazy man that should force him to work. * * * * * .‫ مي ترسم اجل راه خانه ام را پيدا كند‬،‫از بچه مردن نمي ترسم‬ P: Az bacheh mordan nemitarsam, mitarsam ajal rahe khaneam – ra peyda konad. T: I don’t afraid of baby death, I afraid that death find my home way. M: It is tolerable if disaster doesn’t last. *

*

*

*

* .‫الهي زير اسب اجل بروي‬

P: Elahi zire asbe ajal beravi. T: God willing you go under death’s horse. M: It is damnation. E: God willing bring your news. *

* * * * .‫پيش اجل چه حسن كچل چه صاحب نظران‬ 32

P: Pishe ajal che hasan kachal che saheb nazaran. T: It doesn’t make any difference to death whether bald Hassan or possessor of koran. M: Human in any position and situation will die when fate overtook him. E: Death dosen’t look poor or rich *

*

*

*

* .‫پيش از اجل نمي توان رفت‬

P: Pish az ajal nemitavan raft. T: We can’t go before death. M: If destiny doesn’t be death for some one doesn’t die. E: Leaf doesn’t fall from tree if god won’t want. *

*

*

*

* .‫جان به جان نمي دهد‬

P: Jan be jan nemidahad. T: He doesn’t give soul to death. E: He doesn’t give soul to Azrael. He is very jealous and miserly. *

*

*

* * .‫اجل كه رسيد گو به هندوستان‬

P: Ajal ke resid go be hendostan. T: When fate overtook, say to India. M: We can’t escape from certain and desting death. *

*

* * * .‫اجل برگشته مي ميرد نه بيمار سخت‬

P: Ajal bargashte mimirad na bimar sakht. T: Returned death dies not very ill patient. M: A man all duration of night cried on bed-side of patient, in the morning he died but patient lived. (Sa’di) If it won’t be destiny of man, he won’t die. E: The sickest is not the nearest to the grave. (Manoochehr Moosavi, P: 70) *

*

*

*

* .‫اجل معلق‬

P: Ajale moallagh. T: Hanging death. 33

M: Unexpected death.(Amsal and Hekam) *

*

*

*

* ‫اجل مهلتش ندادن‬

P: Ajal mohlatash nadadan. T: Death doesn’t give a grace period to him. M: To die before doing and executing programs that they have in mind. *

*

*

*

* .‫از اجل هم ناز بايد كشيد‬

P: Az ajal ham naz bayad keshid. T: To play up to death too. M: It is said to someone who is fed up to the back because of life. *

* * * * .‫اجل سگ كه رسيد تو مسجد خرابي مي كند‬

P: Ajale sag ke resid to masjed kharabi mikonad. T: When fate overtook the dog would destroy in the mosque. E: When fate overtook the snake, would come in the path of passer- by. * * * * * .‫اجلش رسيده بود‬ P: Ajalesh resideh bod. T: Fate was overtaken him. M: It is said to acquittal or console whom that has broken some thing. *

* * * * .‫اجل شتري است كه در خانه همه مي خوابد‬

P: Ajal shotori ast ke dare khaneh hameh mikhabad. T: Death is a camel that sleep beside all houses. M: Camel in this sentence isn’t the allegory of death only. It is a common current belief that if a camel sleep beside a house for no reason, person of distinction of that house would die. *

*

*

* * .‫اجل فقير و غني را نگاه نمي كند‬

P: Ajal faghiro ghani- ra negah nemikonad. 34

T: Death dosen’t know poor or rich. M: When the time of death be come for any creature, evry one in every position must die. *

*

*

*

* .‫اجل كه آمد در نمي زند‬

P: Ajal ke amad dar nemizanad. T: When death come, dosen’t knock at the door. M: The time death is unexpected. *

*

*

* * .‫اجل برگشته مي ميرد نه بيمار‬

P: Ajal bargashteh mimirad na bimar. T: Returned death dies not patient. M: The main reason of death is to come to an end cretain and desting death not illness and calamities. (Dastan nameh) E: The sickest is not the nearest to the grave. (Manoochehr Moosavi, P: 70) *

*

* * * .‫اجل بز كه رسيد نان چوپان را مي خورد‬

P: Ajale boz ke resid nane chopan- ra Mikhorad. T: When fate overtook the goaf, would eat shepherd’s bread. M: When fate over took someone, himself does a wrong work that cause to die him. E: He is itching for trouble.(Gorjian, P:13) *

*

*

* * .‫اجل چيزي ) يا كسي ( رسيدن‬

P: Ajale chizi ya kasi residan. T: Fate overtook somenoe (or some thing) E: It is time to face serious danger, certaion death. *

* * * * (‫اجل دور سرش مي چرخد ) يا پر پر مي زند‬

P: Ajal dore sarash micharkhad( ya par par mizanad) T: Death is whirling around his head(or to fly) 35

M: He is facing with dangerous place that every moment would die or destory. E: His days are numbered- his time has come. (Manoochehr Moosavi, P: 70) *

* * * * .‫اجل سگ كه رسيد نان چوپان را مي خورد‬

P: Ajale sag ke resid nane chopan- ra mikhorad. T: When fate overtook the dog, would eat shepherd’s bread. E: He is itching for trouble . (Gorjian, P:13) * * * * * .‫برادران جنگ كنند ابلهان باور كنند‬ P: Baradaran jang konand ablahan bavar konand. T: Only sillymen believe that brothers fight together. E: Won’t kich horse and mule to eachother. *

*

* * * .‫به حرف ابله مي گيرند اما ول نمي كنند‬

P: Be harf ablah migirand amma vel nemikonand. T: They arrest because of sill’s saying, but don’t leave. M: Afoolish throw a stone in the well that thousand people can’t draw out it! (koche A 219) *

* * * * .‫تا ابله در جهان است مفلس در نمي ماند‬

P: Ta ablah dar jahan ast mofles dar nemimanad. T: The needy won’t be needing to someone, as much as there be silly in the world. M: Credulity and foolishness of sillymen is the poormen’s income source. E1: The wise man would be tranquil as much as there are donkey in the world. E2: A fool and his money are soon parted. E3: Fools make feasts and wisemen eat them. (Gorjian, P:13) *

*

*

P: Javab ablahan khamoshi ast. T: Sillymen’s reply is silence. 36

* * .‫جواب ابلهان خاموشي است‬

M: It is better when sillyman don’t understand logical speech, we don’t argue with him and don’t’s reply him. *

*

*

*

* ‫اجل برگشته‬

P: Ajal bargashteh. T: Returned death. M: Say about a recovery patient that has become illness again and idiomatically say his illness is reappeared. *

*

*

*

* .‫ابله به ابله خوش است‬

P: Ablah be ablah khosh ast. T: Silly enjoys silly. M: Everyone likes to associate own sympathetic, unanimous and equal. E: Mad enjoys to see mad. *

*

*

*

* .‫ابله را در سخن بايد شناخت‬

P: Ablah- ra dar sokhan bayad shenakht. T: When silly speaks, should know him. M: When silly people speak their silliness will be revealed. E: Leave the rural to speaks oneself. *

*

*

*

* .‫ابله گفت وكاهل باور كرد‬

P: Ablah goft va kahel bavar kard. T: A silly said, Alazy believed. M: When a lazyman doesn’t work for the saying of a silly. (Amsal and Hekam) E: The stupid enjoys what the stupid says.(Mnoocher Moosavi, P:69) *

*

*

!‫كدخداي خانه مردم شده‬ 37

*

*

‫ابلهي ديدم كه عقلش گم شده‬

P: Ablahi didam ke aghlash gom shodeh kadkhodaye khaneh mardom shodeh! T: I saw silly that his wisdom is lost, and became the headman of people’s house! M: Say for mocking and scorning about people who interfere in persona and family affairs of others. *

*

*

* * .‫ابلهي گفت و احمقي باور كرد‬

P: Ablahi gofto ahmaghi bavar kard. T: A silly said, A foolish belived. E: A fool belives every thing. (Manoochehr Moosavi, P:70) *

*

* * * .‫كاري كه چشم مي كند ابرو نمي كند‬ P: Kari ke cheshm mikonad abroo nemikonad. T: Eyebrow cann’t do the work of eys. M: Every work has its conditions and need competences that eyebrow don’t have them. E: A jackal that gives bird behind of its ear is yellow. *

* * * * ‫كوشش بي فايده است سرمه بر ابروي كور‬ P: Koshesh bi fayedeh ast sormeh bar abroye kor. T: It is useless trying to pencil blind’s eyebrow. * * * * * .‫مردم چشمشان هزار كار مي كند كه ابرويشان خبر دار نمي شود‬ P: Mardom cheshmeshan hezar kar mikonad ke abroyeshan khabardar nemishavad. T: People do thousand work that their eyebrow don’t aware of them. M: Man must try that people don’t aware of his behaviour and act and his secrets. * * * * * ‫مزن بركمان هاي ابرو گره‬ P: Mazan bar kamanhaye abroo gereh. T: Don’t knot the bows of eyebrow. E: To kind the brow. To sell the pickle. To meditate. To imagine.

38

* * * * * ‫ واي بر آن صعود كاو پرواز با‬/ ‫ابله آن گرگي كه او نخجير با شير افكند‬ .‫عنقا مي كند‬ P: Ablah an gorgi keoo nakhjir ba shir afkanad / vay bar an sead keoo parvaz ba angha konad. T: Silly that wolf who hunt with lion / it is wretch that sparrow who fly with phoenix. * * * * * .‫خواست ابرو را درست كند چشم را هم كور كرد‬ P: Khast abroo- ra dorost konad cheshm- ra ham kor kard. T: He wants to make eyebrow but blinded his eye. M: Say when someone try to do better a work but it be worse and more disturb. E: The camel going to seek horns, lost his ears. (Gorjian, P: 13) * * * * * ‫رفتي كه كني درست ابرويش را ابرو نشد درست چشمش شد كور‬ P: Rafti ke koni dorost abroyash- ra abroo nashod dorost cheshmash shod kor. T: You went to correct his eyebrow have not been correct eyebrow but his eye became blind. *

*

* * * .‫سرمه بر ابروي كور كشيدن چه فايده‬

P: Sormeh bar abroye kor keshidan che fayedeh. T: It is useless to pencile blind’s eyebrow. E: Don’t pencile blind’s eyebrow. * * * * * .‫عاشق چشم و ابروي كسي نبودن‬ P: Ashegh cheshmo abroye kasi nabodan. T: He doesn’t do it for out black eyes. M: When people want say that I don’t work gratuitous for people or don’t give things free. *

*

* * * .‫كور كه بيكار شد ابروهايش را مي كند‬

P: Kor ke bikar shod abrohayash- ra mikanad. 39

T: The blind take off his eyebrow when became idle. *

* * * * .‫به او نمي شود گفت بالي چشمت ابروست‬

P: Behesh nemishavad goft balaye cheshmat abrost. T: You can’t say him there is eyebrow above your eye. M: He doesn’t accept the simplest judgement about himself because he is very selfish and become angry and disturb for the simplest speech and does reaction. *

*

*

* * .‫به گوشه ابروي يار برخوردن‬

P: Be goshe abroye yar bar khordan. T: To worry for friend’s eyebrow. M: Say scoffing and mocking when some one become worry for ordinary speech. E: To worry someone for corner of cloak. *

*

* * * .‫تو اين هيرو وير ميگه زير ابروم را بگير‬

P: To in hiro vir mige zire abrom- ra begir. T: In bad situation say cut my eyebrow. M: When someone have irrelevant request untimely and confusion order from hearer. * * * * * ‫چشم و ابرو آمدن‬ P: Cheshmo abro amadan. T: To come eye and eyebrow. E: To make thin back of eye. To charm and ogle. To dally. *

*

*

*

* .‫خم به ابرو نياوردن‬

P: Kham be abroo nayavardan. T: Not turn a hair. E: Bravery tolerate pains and suffering and not complaint. *

*

*

*

* .‫ابرو ترش كردن‬

P:Abroo torsh kardan. 40

T: To kintd the brow. E: To sell the pickle. To meditate . To imagine. *

* * * * .‫ابرو گشاده باش چو دستت گشاده نيست‬

P: Abroo goshade bash cho dastat goshade nist. T: Be open- eyebrow if you aren’t open- handed. M: If you can’t do civility with donation and gift at least behaviour people with pair- spoken, cheerfulness and affection. E1: He that has not silver in his purse should have silk in his tongue. E2: If you have no honey in your pot have some in your mouth.(Moosavi, P:68) *

*

*

* * .‫ابروي كور را وسمه نمي كشند‬

P: Abroye kor- ra vosme nemikeshand. T: Don’t pencil blind’s eyebrow. M: It is useless when the basis of something be ruined but to decorate it. E: The pool of no water don’t water don’t need fish. * * * * * .(‫از ابرويش سركه مي چكد ) مي ريزد‬ P: Az abroyash serke michekad(Mirizad). T: Driping the vinegar from his eyebrow. E: To sell the pickle. Tom editate. To imagine. *

*

*

*

* ‫بالي چشم كسي ابرو بودن‬

P: Balaye cheshme kasi abroo bodan. T: To be eyebrow above his eye. M: A simple judgement and ordinary order. *

*

*

*

* .‫مثل ابر بهار‬

P: Mesle abre bahar. T: Like spring cloud . E: To cry plentiful.(Amsal and Hekam) *

*

* 41

*

*

.‫همه ابري باران ندارد‬ P: Hame abri baran nadarad. T: Have not rain all clouds. M: After every sourness and severity is not beating and thrashing. Any sourpuss is not cruel and ill- natured. *

*

*

*

* .‫هوا ابري بودن‬

P: Hava abri bodan. T: The weather to be cloudy. M: Allusion about bad circumstances and probable events and storm of revolt. E: Be moon in scorpio. * * * * * .‫ابرو آمدن‬ P: Abroo amadan. T: Ey ebrow: To coquette by gesture of eyebrow.(Koche A 3697) *

*

* * * .‫ابرو به ما متاب كه ما دل شكسته ايم‬

P: Abroo be ma matab ke ma del shekasteim. T: Don’t knit the brow for us because we are offended. M: We can’t endure your unkind. * * * * * .‫نان به شاخ يا پشت آهو بسته بودن‬ P: Nan be shakh ya poshte aho baste bodan. T: The bread is depending of the gazelle’s back or horn. E: His daily bread is fasten to gazelle’s horn. *

* * * * .‫رزقش به پشت ) يا شاخ ( آهو بسته است‬

P: Rezghash be posht (ya shakhe) aho baste ast. T: His daily bread is fasten to gazelle’s back (horn). M: About have little daily bread, doesn’t have continued income, to live in hope of occasional and eventual income, like a hunter that his income is depending to finding horn of gazelle and hunting behind of mountain’s stone or desert’s crucible. 42

*

*

*

*

* .‫برات بر شاخ آهو نوشتن‬

P: Barat bar shakhe aho neveshtan. T: To write draft on the horn of gazelle. E: To the order of harvest! To promise falsely.(Koche A 3306) *

*

*

*

* .‫يك آهو و صد سگ‬

P: Yek aho va sad sag. T: One gazelle and hundered dogs. E1: One moslem and hundered jews. Disequilibrium. Vnequal war. E2: Keep no more cats than will catch mice. (Gorjian, P:11) *

*

*

*

* .‫بي ابر باران كردن‬

P: Bi abr baran kardan. T: To rain without cloud. E: His tear- bag is near his eye. *

*

*

*

* .‫ بخشيدن‬،‫آهوي ناگرفته‬

P: Ahoye nagerefte bakhshidan. T: To forgive, not capture gazell. M: To sell not hunting bear’s fun(skin). E: First catch your hare.(A completed Dictionary of proverbs, Gorjian, p:11) * * * * * .‫ دهن ول گو هم مي شود‬،‫اگر سم آهو بسته شود‬ P: Agar some aho baste shavad, dahan velgo ham mishavad. T: If the hoof of gazelle can be tied. The mouth of waggish can too. M: Reminding not listen to waggish and intruder.(ghand and namak) *

*

* * * .‫تازي كه پير شد از آهو حساب مي برد‬

P: Tazi ke pir shod az aho hesab mibarad. T: When greyhound became old,would be afraid of gazelle. 43

M: When civil official be defeated and weak his former inferiors and humble persons would order him about. * * * * * ‫خر و آهو‬ P: Khar va aho. T: Donkey and gazelle. M: About two things that aren’t equal in regard to temper and size and power and qualities but otherwise they be against each other and two disproportional and nonconformity. * * * * * .‫مثل آهو اين جا پريدن و جاي ديگر نافه گذاشتن‬ P: Mesle aho inja paridan va jaye digar nafe gozashtan. T: The proverb to graze the gazalle here but take the navel another place. E: The pigeon of Imam reza eats grain here but excretes another place. *

*

* * * .‫اگر حسود نباشد جهان گلستان است‬

P: Agar hasood nabashad jahan golestan ast. T: With no envious people, world would seen as a rose – garden. M: Envious people don’t wish other’s happiness and fortune. E: The envious die, but envy never. . (Manoochehr Moosavi, P:299) *

*

* * * !‫اين كار كار دل است نه كار خشت و گل‬

P: In kar kare del ast na kare kheshto gel. T: This work relates to heart not body. M: Awork of full of love and sentiment isn’t comparable with a work no love and sentiment. E: Love is not found in the market. (Manoochehr Moosavi, P:142) *

*

*

*

*

.‫برگ گل با آن لطافت آب از گل مي خورد‬ P: Barge gol ba an letafat ab az gel mikhorad. T: The flower’s leaf with so much delicatenes gains water of soil. 44

M: Anybody even in a high position needs laboures-class because without them, high class or great people can’t provide their peace and wealth. E1: The most fruilful branch is nearest the ground. E2: The more nobel, the more humble. (Manoochehr Moosavi, P:109) *

*

*

* * !‫بلبل ز پي گل به كنار چمن آيد‬

P: Bolbol ze peye gol be kenare chaman ayad. T: Canary comes beside lawn in order to look for flower! M: Nobody tolerates difficulties in going anywhere without purpose. *

*

*

*

* .‫گز نكردن پاره كردن‬

P: Gaz nakardan pareh kardan. T: To tear before measuring. M: You start doing an action without evaluating its different aspects or start speaking before thinking about what should say. E: Don’t cut without measuring. (Manoochehr Moosavi, P:562) *

* * * * .‫آدم وقتي به باغ مي رسد به گل نگاه ميكند‬

P: Adam vaghti be bagh miresad be gol negah mikonad. T: When someone arrives at a garden, he or she looks at its flowers. M: When someone takes one look at a handsome person, he or she shouldn’t be reproached. E: Every dog is allowed one bite. (Manoochehr Moosavi, P:715) *

*

*

*

* .‫ازآب گل آلود ماهي گرفتن‬

P: Az abe gelalood mahi gereftan. T: To fish in troubled waters. M: To take advantage of a disturbed and confused situation. E1: Don’t rock the boat. E2: Never fish in troubled waters. (Manoochehr Moosavi, P:76) *

*

* 45

*

*

.‫از يك گل بهار نمي شود‬ P: Az yek gol bahar nemishavad. T: One swallow doesn’t make a summer. M: Alittle something means nothing because it won’t be promoting. E1: One flower makes no garden. E2: There is safety in numbers. (Manoochehr Moosavi, P:164) * * * * * .‫اين گز و آن گز هفت ضار تفاوت معامله است‬ P: In gazo an gaz haft zar tafavot moameleh ast. T: There is many differents between the cup and the lip. M: There are hundred metres of ropes from this goodness to that goodness. E: From the hand to the mouth the pudding is lost. (Manoochehr Moosavi, P:79) *

*

*

*

* ‫اين گز و اين هم پيمانه‬

P: In gaz va in ham peymaneh. T: This is metre, and this is measure! M: When someone denies the amount of something, he or she is presented a measuring tool. E: It worths trying. (Manoochehr Moosavi, P:120) * * * * * ‫ نه آن‬، ‫ نه آن كني كه بايد‬،‫ وجب كني و ندري‬،‫چون گز كني و نبري‬ !‫شوي كه شايد‬ P: chon gaz koni va nabori, vajab koni va nadari, na an koni ke bayad, na an shavi ke shayad. T: If you measure and don’t cut or, span and don’t tear, you can’t do what is required and you can’t become what is possible! M: When someone doesn’t succeed to finish doing a work, that work is considered as a work undone. E: Good to being well, better to end well. (Manoochehr moosavi,P:525) *

*

*

P: Rahe karbase mahalleh gaz kardan. 46

*

* ‫راه كرباس محله گز كردن‬

T: Fate over look him. M: Refers to death. E: Kiss something good_by. (Manoochehr Moosavi, P:501) *

*

* * * .‫گره گر دست بگشايد چرا آزار دندان را‬

P: Gereh gar dast bogshayad chera azar dandan-ra. T: Take the bull by the horns. E1: Gentle means are the best. (Manoochehr moosavi, P:561) * * * * * .‫گرهي كه يك روستايي بزند صد شهري نتواند باز كند‬ P: Gerehi ke yek roostaie bezanad sad shahri natavanad baz konad. T: Aknot which is made by a villager can’t be opened by one hundred citizen. M: A madman throws a stone into a well so that one hundred wise people can’t send out it. E1: Fools tie knots, and wise men loose them. E2: Fool ask questions that wise men can’t answer. (Manoochehr Moosavi,P:713) * * * * * .‫گريه زن مكر زن است‬ P: Gerye zan makre zan ast. T: To have one’s head screwed on the right way. M: Women use crying as a weapon to deceive men and to succeed in doing their purposes. E: A woman’s tears are her strongest weapons. (Manoochehr Moosavi, P:561) *

*

*

* * ‫گريه كن تا بي دهان خندان شوي‬

P: Gerye kon ta bidahan khandan shavi. T: A faint heart never won fair lady. E1: No pain, no gain. E2: He who dose no take a chance dose not gain. (Manoochehr Moosavi, P:622) *

*

* 47

*

* .‫عاقبت گرگ زاده گرگ شود‬

P: Aghebat gorgzade gorg shavad. T: What is bred in the bone will come out in the flesh. M: Can the leopard change his spot? E1: A wolf may lose his teeth but never his nature. E2: Like breeds like. (Manoochehr Moosavi, P:485) *

*

*

*

* .‫گرگ به لباس ميش در آمده‬

P: Gorg be lebase mish daramade. T: A wolf in sheep’s clothing. M: An ill-natured person who presents himself as a worshipper in order to deceive others. E1: A wolf in the lamb’s skin. E2: Cutwardly a sheep, inwardly a wolf. (Manoochehr Moosavi, P: 559) * * * * * .‫گرگ دهن آلوده و يوسف ندريده‬ P: Gorge dahan aloodeh va Yoosofe nadaride. T: To Lay one’s blame at someone else’s door. M: Used when indications and examples show that an innocent person is a sinner. E1: Innocent but yet reputed to be guilty. E2: Guiltless person suspected because of an evil appearance.(Manoochehr Moosavi, P: 559) *

*

* * * .‫ خود گره مباش‬،‫گر وا نمي كني گرهي‬

P: Gar va nemikoni gerehi, khod gereh mabash. T: Honey is sweet but the bee stings. M: If you can’t help someone, at least try not to irritate him. E1: It is an ill wind blows nobody- any good. (Manoochehr Moosavi, P:592) E2: If you can’t say something nice about someone, don’t say anything. *

* * * * .‫بايد گرگ باشي كه گرگ ها نتوانند بخورندت‬

P: Bayad gorg bashi ke gorgha natavanand bekhorandat. T: When in Room (do as the Romans do). M: In a society where all people are imposter, you can’t live truthfully. 48

E1: All lay load on a willing horse. E2: A willing horse is run to death.(Manoochehr Moosavi, P: 314) * * * * * .‫به گرگ ترحم كردن ظلم و ستم به گوسفندان روا داشتن است‬ P: Be gorg tarahhom kardan zolm-o setam be goosfandan rava dashtan ast. T: By pitying a wolf , in fact, we have allowed sheep to be oppressed. M: Forgiveness for an oppressor is an cruelty to the oppressed people. E1: To favor the ill is to injure the good. E2: Be kind to the hawk and harm the sparrow. (Manoochehr Moosavi,P:245) * * * * * .‫توبه گرگ مرگ است‬ P: Tobeye gorg marg ast. T: You may end him, but you won’t mend him. M: Ill-natured person can’t abandon his bad temper and it would be with him until his death. E: The wolf may lose his teeth, but never his nature. (Manoochehr Moosavi, P:256) * * * » ‫نه چون گوسفندان مردم دريد‬

*

* ‫سر گرگ بايد هم اول بريد‬ « ‫سعدي‬

P: Sare gorg bayad ham avval borid- na chon goosfandan mardom darid. T: Wolf’s head should be cut before it can succeed to hunt sheep. M: Each destructive power should be eliminated before it can be stronger and makes trouble. E: An event should be taken care of before it happens. (Manoochehr Moosavi, P: 494) *

* * * * .‫گرسنگي نخورده اي تا عاشقي از يادت برود‬

P: Gorosnegi nakhordei ta asheghi az yadat beravad. T: When the wolf comes in at the door, love creeps out of the window. M: Hunger and poverty cause people to forget all life enjoyments. E: Hunger is stronger that love. (Manoochehr Moosavi, P:558) *

*

* 49

*

*

‫مانند غرب بر در حمام زنان‬

‫من گرسنه در برابرم سفره نان‬ (‫)سعدي‬

P: Man gorosne dar barabaram sofre nan – manande gharb bar dare hammame zanan. T: No mill, no meal. M: It is very difficult for a hungry person to see some food but it wouldn’t be possible to eat it. E1: Don’t teach your grandmother to suck eggs. E2: Old foxes need no tutor. (Manoochehr Moosavi, P:196) * * * * * .‫از گير گرگ در آمدن و گير كفتار افتادن‬ P: Az gire gorg daramadan va gire kaftar oftadan. T: To go from bad to worse. M: To be released from someone’s oppression and be involved in the other person’s oppression. E: Take shelter from the rain under a drain-pipe. (Manoochehr Moosavi, P: 88) *

* * * * .‫با گرگ دنبه مي خورد و با چوپان گريه مي كند‬

P: Ba gorg donbe mikhorad va ba choopan gerye mikonad. T: He eats fat with wolf and cries with shepherd. M: Applied to a hypocritical person who lies to all and only thinks about his own profits . E1: Jack- on- both- sides. E2: Don’t stay with the rabbits but run with the lounds. (Manoochehr Moosavi, P: 460) *

*

*

*

* .‫با دمش گرو مي شكند‬

P: Ba domash gerdo mishekanad. T: As pleased as punch. M: He is extremely happy. E: He is leaping / jumping for joy. (Manoochehr Moosavi, P:152) * * * * * .‫هر گردويي گرد است ولي هر گردي گردو نيست‬ 50

P: Har gerdooyi gerd ast vali har gerdi gerdoo nist. T: All aren’t thieves that dogs bark at, or All that glitters is not gold. M: The similarity between appearance of two things is no reason for similarity to their properties and characteristics. E: All isn’t gold that glitters. (Manoocherh Moosavi, P: 663) * * * * * .‫آدم گرسنه ايمان ندارد‬ P:Adam gorosne iman nadarad. T: A hungry man is an angry man. M: When someone is much hungry, he or she just thinks about her or his feeding and isn’t able to think about other things. E1: Hunger knows no law. E2:An empty belly bears nobody. (Manoocher Moosavi, P:23) *

*

*

*

* ‫شكم گرسنه و باد فندقي؟‬

P: Shekame gorsne va bade fandoghi. T: An empty stomach and a little air? M: Applied to a poor person whose earnings aren’t in accordance with his costs and prefers to live in pleasure. E: Pride and poverty are ill met, yet often together. (Manoochehr Moosavi, P: 22) *

*

*

* * .‫سگ سيلي مي خورد گربه تپانچه‬

P: Sag sili mikhorad gorbe tapanche. T: Dog is stepped in the face/ cat is shoot with a pistol. M: There was no enough place/ Refer to much noise and crowding. E: You couldn’t have packed another sardin.(Manoochehr Moosavi, P: 267) *

*

*

*

* .‫گربه مرتضي علي شده‬

P: Gorbe morteza Ali shode. T: He has become Morteza- Ali’s cat. M: Applied to someone who regards himself as a dear and loved person at the same time he is restive. E: When the fox preache, then bewar of your geese.(Manoochehr Moosavi, P: ) 51

*

*

*

* * .‫سرش به گردن زيادتي كردن‬

P: Sarash be gardan ziadati kardan. T: His head is in excess of his neck. M: Applied to a person who states an inopportune speech or does something wrong so that it may result in his death. E: The gallows groans for him. (Manoochehr Moosavi, P: 435) *

*

*

*

* .‫بادم شير بازي كردن‬

P: Ba dome shir bazi kardan. T: To play with lion’s tail. M: To facilitate a dangerous work and don’t consider its risks. E: Play with edged tools. (Manoochehr Moosavi, P: 158) *

*

*

* * .‫يا رب مباد آن كه گدا معتبر شود‬

P: Yarab mabad an- ke geda moatabar shavad. T: O God! Let there not be that a beggar would be of good standing. M: When a beggarly mean person gains strength and wealth, he doesn’t abstain form irritating others. E: Beggars mounted run their horses to death. (A versified dictionary of farsi proverbs, Manoochehr Moosvi, P: 707) *

*

*

* * .‫به دعاي گربه سياه باران نمي آيد‬

P: Be doaye gorbe siyah baran nemiayad. T: By black cat’s blessing, it doesn’t rain. M: It’s blessing is ineffective. E: Cattle do not die from the crow’s crusing.( Manoochehr Moosavi, P: 190) *

* * * * .‫در ديزي باز است حياي گربه چه شده است‬

P: Dare dizi baz ast hayaye gorbe che shode ast. T: Pot’s door is open, but where is cat’s shame. M: Human should be particular about morality and dignity in his / her life. 52

E: He who has no shame before the world, has no fear before god. (Manoochehr Moosavi, P: 340) *

*

*

*

* .‫سر گربه را دم حجله بريدن‬

P: Sare gorbe- ra dame hejle boridan. T: To cut cat’s head at the bridal chamber. M: To settle a person’s hash, to intimidate him by sever measures. E: Nip something in the bud. (Manoochehr Moosavi, P: 343) *

*

*

* * . ‫كوسه و ريش پهن نمي شود‬

P: koose va rishe pahn nemishavad. T: Contraries do not meet . (Dehkhoda) E: An Irish bull. (Manoochehr Moosavi, P:547) *

* * * * .‫به هر كس دشنام گفتند دشنام مي شنوند‬

P: Be har kas doshnam goftand doshnam mishenavand. T: He who says what he likes shall hear what he does not like. E: Love is repaid with love.(Manoochehr Moosavi, P:291) *

*

*

* * . ‫ادم گرسنه سنگ را هم مي خورد‬

P: Adame gorsne sang ra ham mikhorad. T: Hunger us the best sauce. E: Hunger makes hard beans sweet.(Manoochehr Moosavi, P:23) * * * * * ‫ از بيكاري ورم خيز و سيلي بن‬، ‫از كار كرم خيزد و ديزي پر گوشت‬ .‫گوش‬ P: Az kar karam khizado dizi pore goosht, az bikari varam khizado sili bone googh. T: I dle hands are the devil’s tools.(( Bahmanyar )) E: You do your best and God will do the rest.(Manoochehr Moosavi, P:87) *

*

* 53

*

*

‫هر كه او ارزن خرد ارزان دهد‬. .P: Har ke-oo arzan kharad arzan dahad T: Every one whom buy cheap, give cheap. M: When something obtain easy and untrouble, its value would be unknown. *

*

*

*

* .‫هيچ ارزاني بي علت نيست‬

P: Hich arzani bi ellat nist. T: Each cheapness isn’t without reason. M: Every cheap thing inevitable has defect and reason.. E: Good cheap is dear at the long run. (Gorjian, P:15) *

*

*

*

* ‫ارزان از دستش نيفتادن‬.

P: Arzan az dastash nayoftadan. T: To nat fall millet from his fist. E1: Not drip water from his hand, refer to be stingy and closefisted. E2: He is close-fisted.(Gorjian, P:15) *

*

*

*

P: Arzan royash aftab karde. T: It is sun on the millet. *

*

*

*

* .‫ارزان رويش آفتاب كرده‬

*

.‫ارزني از خرمني غنيمت است‬ P: Arzani az khermani ghanimat ast. T: A millet of stock is a gain. M: To obtain a little is better than not to obtain at all. E: A hair of bear is a gain. *

*

*

*

P: Ba sheitan arzan keshtan. T: To sow millet with satan. M: To participate by a unclean and filthy person. 54

* !‫با شيطان ارزن كشتن‬

* * * * * ‫ چون بزرگ شد ارزن را پوست مي‬،‫بچه گنجشك توت را فرو مي برد‬ .‫كند‬ P: Bache gonjeshk tot-ra foro mibarad, chon bozorg shod arzan-ra post mikanad. T: The child of sparrow swallow mulberry, when grow up peel the millet. *

*

*

*

* .‫جاي ارزن نبودن‬

P: Jaye arzan nabodan. T: There isn’t place for millet. M: Allusion of crowded and bustle place. E: There isn’t place for a needle. *

*

* * * .‫كسي كه از مرغ بترسد ارزن نمي كارد‬

P: Kasi ke az morgh betarsad arzan nemikarad. T: Whoever afraid of hen doesn’t sow millet. M: A timid person doesn’t succeed in life matters. E: Whoever afraid of fox doesn’t keep sheap. * * * * * .‫مرغ كه گرسنه مي خوابد خواب ارزن مي بيند‬ P: Morgh ke gorosne mikhabad khabe arzan mibinad. T: When hen sleeps hungry, dreams millet. E: Camel sees in the dream cotton seed. * * * * * (‫ )مثل هاي رايج در كرمان‬.‫نه ارزني به آفتاب نه دعوائي با چغوكا‬ P: Na arzani be aftab na da’vaei ba choghoka. T: No millet to sun, No quarrel with sparrows. (Persian proverbs that is current in kerman.) M: Free and unrestrained. * * * * * .‫يك چارك ارزن روي سرش بريزي دانه اي پايين نمي آيد‬ 55

P: Yes charak arzan roye sarash berizi danei payeen nemiayad. T: If cast millet above his head do not falling a seed. M: Allusion of worn out and tear and untidy of his dress. Soever millet seeds get caught in tears and do not reach to the grounds. *

*

*

* * ‫يك دانه ارزن از مشتش نيفتادن‬.

P: Yek dane arzan az moshtash nayoftadan. T: Do not fall one millet seet from his feast. *

*

*

* * ‫آدم بايد مثل اره منصف باشد‬.

P: Adam bayad mesle arre monsef bashad. T: Man must be equitable like saw. M: Man must make a profit also deliver profit. *

*

*

*

* ‫!اره دادن و تيشه گرفتن‬

P: Arre dadan va tishe gereftAn. T: To give saw and to take chip-axe. M: To arGue, to debate. E: Give and take. (Gavjian, P: 16) *

*

*

* * .‫اره دو سر در كسي گير كردن‬

.P: Aree do sar dar kasi gir kardan T: Two headeh saw has get caughted in someone. M: In any manner to sustain a loss of finaNcial or life. E: To have in hand wolf’s ear. *

* * * * .‫ چه در كشي چه تو كني‬،‫اره را چون فرو كني‬

P: Arre- ra chon foro koni, che dar keshi che to koni. T: When drive the saw, eather out or down. 56

M: When someone get involved in hard adventure that to abandon it or to endure be dangerous and serious. E: To have hand wolf’s ear. * * * * * ‫تو كه ميوه جنگلي مي خوري چكار به اره كشي داري‬. P: To ke mive Jangali mikhori chekar be arre keshi dari. T: You that are eating wild fruit, what do you have with sawing. E: What dose bear has with sawing. *

*

*

*

* ‫جنس كسي خاك اره داشتن‬.

P: jensE kasi khake arre dashtan. T: To have sawdust nature of a person. M: Imposter, malicious, to be naughty and shrewd. E: To have glass-bits nature of a person. * * * * * ‫خاك اره تو كله كسي بودن‬. .P: Khake arre to kalle kasi bodan T: To be sawdust in someone's head. M: Not have brain and power of thought and reAsoning. *

*

*

*

* ‫دست و پايش را اره كردن‬.

P: Dasto payash- ra arre kardan. T: To saw his hands and foots. M: When someone experess childish acts and childish opinion, say to him in irony: saw your hands and foots. It means try that your figure and heigh be proportionate to your childish acts. *

*

* * * ‫!سر شاخه نشستن و بيخ را اره كردن‬

P: Sare shakhe neshastan va bikh- ra arre kardan! T: To sit at branch and to saw bottoM of it. M: For foolishness to make an effort to own destruction.

57

* * * * * ‫!آدم اگر لگد هم مي خورد بهتر است از اسب بخورد نه از خر‬ P: Adam agar lagad ham mikhorad behtar ast az asb bekhorad na az khar. T: A person is better be kicked from horse than donkey. *

* * * * ‫!از اسب افتاده ايم از اصل كه نيفتاده ايم‬

P: Az asb oftadeim az asl ke nayoftadeim! T: We have falled horse not of originally. M: We are poor and indigent but our genuineness and personality is confirmed. E: Money is not everything. (Gorjian, P: 16) * * * * * ‫!از اسب پايين آمدن و بر خر نشستن‬ P: Az asb payeen amadan va bar khar neshastan. T: To fall from horse and to sit on donkey. M: To give away high position and situation and to submit a humble and low work. E: What goes up, must come down.(Gorjian, P:16) *

*

*

*

* ‫از اسب دو از صاحبش جو‬.

P: Az asb do az sahebash jo. T: Of horse is running, of his owner is grain. E1: The runner horse increase his grain and straw. E2: No mill, no meal. (Gorjian, P: 16) * * * * * (‫)ضرب المثل قشقايي‬.‫اسب اسب را بر مي گرداند‬ P: Asb asb- ra barmigardanad. T: Horse return horse. (Ghashghaee proverb) *

*

*

P: Asb bardashtan (kasi- ra) T: To take horse (Someone) 58

*

* (‫اسب برداشتن)كسي را‬

M: When a horse gallop because of refractoriness or scared and not obey and to prevent of gallop be difficult. *

*

*

*

*

‫اسب برش داشته‬. P: Asb barash dashte. T: The horse has taken him. M: Position and rich and easy has made him proud and haughty.Say if someone sit on the horse, splendour of it would effect him and would make proud him. * * * * * ‫اسب به دويدن كاه و جو خودش را زياد مي كند‬. P: Asb be davidan kah va jo- e khodash- ra ziyad mikonad. T: Horse with running increase his grain and straw. E1: Of horse is running, of his owner is grain. E2: No work no money. (Gorjian, P:16) *

* * * * ‫اسب پيشكشي را به دندانش نگاه نمي كنند‬.

P: Asbe pishkeshi- ra be dandanash negah nemikonand. T: We shouldn’t look at presented horse teeth. M: It isn’t graceful that receiving gift look at its fault. E: Stone of free thing is less. *

*

*

*

* ‫اسب تشريح‬.

P: Asbe tashrih. T: Description horse. M: Very thin. A horse that his bones are seen below skin. *

*

*

P: Asbe davande jo- e khod- ra ziyad konad. 59

* * ‫اسب دونده جو خود را زياد كند‬.

T: Runner horse increase his grain. E: No work, no money. * * * * * ‫اسب را نزديك اسب ببندند هم رنگ نمي شود ولي اخلق او را ياد مي‬ ‫گيرد‬. P: Asb- ra nazdike asb bebandand ham rang nemishavad vali akhlage oo- ra yad migirad. T: If we tie the horse near the horse, it wouldn’t being equal colour but learn his morals. E: Associate perfection effect on man. * * * * * ‫اسب را يك عمر كاه و جو مي دهند كه يك روز به كار آيد‬. P: Asb- ra yek omr kaho jo midahand ke yek roz be kar ayad. T: We give horse and straw one lifetime, that can use him oneday. M: After every service and training is a request. E: When you drink from the stream, remember the spring. (Gorjian, P:16) *

*

*

*

* .‫اسب زين كرده سوار شدن‬

Asbe zin karde savar shodan. T: To mount a saddled horse. M: To use result of drudgery of others for oneself. E: Be ready to eat. *

*

*

* * ‫اسب سفيد مگر جو نمي خورد؟‬

P: Asbe sefid magar jo nemikhorad? T: Doesn’t eat the white horse grain? M: Every a live creature in any shape and size and colour, needs food. *

*

* * * .‫اسب عاريه كم خوراك و تندرو است‬

P: Asbe ariye kam khorak va tond ro ast. T: The loan horse is little food and swift. M: Usually people use greater from loan thing and not care at keeping it. * * * * * ‫اسب عربي اجازه نمي دهد به او شلق بزنند‬ 60

P: Asbe arabi ejaze nemidahad be- oo shallagh bezanand. T: Arabian horse doesn’t let that to lash him. M: Intelligent man doesn’t a work that people taunt him. *

*

*

* * ‫اسب فربه زود سركش مي شود‬

p: Asbe farbe zod sarkesh mishavad. T: A fat horse would be unruly early. .E: If a horse being fat would be unruly *

*

*

*

* !‫اسب كور و بار شيشه‬

P: Asbe koro bare shishe! T: Blind horse and glass load! E: Blind and gardening? *

* * * * .‫اسبي كه لنگ شد اول صاحبش مي فهمد‬

P: Asbi ke lang shod avval sahebash mifahmad. T: First of all owner of horse perceives that he goes lam. E: The mother first of all perceives that her daughter is decaied. * * * * * .‫اسب و استر با هم مي جنگند مورچه زير پا له مي شود‬ P: Asb va estar ba ham mijangand morche zire pa leh mishavad. T: The horse and the mule are fighting together but ant be crushed under their foot. M: The weaks in quarrel and struggle of the strong disappear. * * * * * .‫اسب و استر به لگد هم نمي ميرند‬ P: Asb va estar be lagade ham nemimirand. T: The horse and the mule don’t die of each kick. M: Relatives and kinsfolk do not torment and injure each other seriously. E: Only fools believe that brothers are fighting. *

*

* 61

*

*

.‫ خر در آن ميان كشته مي شود‬،‫اسب و استر لگد مي پرانند‬ P: Asb va estar lagad miparanand, khar dar an miyan koshte mishavad. T: The horse and the mule are kicking, The donkey dies among them. E: The cow fighting with the cow the calf be killed. * * * * * .‫اسب و خر را كه يكجا ببندند اگر هم بو نشوند هم خو مي شوند‬ P: Asbo khar-ra ke yekja bebandand agar ham bo nashavand ham kho mishavand. T: If the horse and the donkey tie to eachother don’t become the same smell but become the same habit. *

*

* * * .‫استخوان پيش اسب كاه پيش سگ‬

P: Ostokhan pishe asb kah pishe sag. T: To put bone front of the horse and straw front of the dog. M: Allusion for lack of policy and management sense. *

*

*

*

* .‫بال اسب باش نه بار اسب‬

P: Bale asb bash na bare asb. T: Be the wing of horse not the load of horse. M: Horse not perceive weight of good horseman and is happy to ride him. But a man that whom does not know horsemanship well give trouble to horse and him to ride. * * * * * !‫چون اسب نماند بر نهم زين به خران‬ P: Chon asb namanad bar naham zin be kharan! T: Who has no horse may ride on a staff. (Gorjian, P:16) * * * * * ‫خر به چوب و تركه اسب نمي شود‬. P: Kar be choobo tarke asb nemishavad. T: Donkey won’t become horse with wood and twig. M: Punishment make more silly untalented children. We can’t change nature of someone with punishment. *

*

* 62

*

*

( ‫خر گرفته اسب داده ) يا اسب داده خر گرفته‬ ‫خوشحال هم هست‬. P: Khar gerefte asb dade (ya asb dade khar gerefte) khoshhal ham ast. T: To take donkey and give horse. (or he has taken horse and has gave donkey) and is happy still. M: When someone do a foolishly and prejudicial trade and for own cleverness show the trade lucrative. * * * * * ‫دو تا اسب را كه پهلوي هم ببندند همرنگ نمي شوند‬ ‫ولي همخو مي شوند‬. P: Do ta asb- ra ke pahloye ham bebandand hamrang nemishavand vali ham kho mishavand. T: When two horse have been tie aside eachother, They don’t become the same colour but the same habit. M: It is said to effect of associate. *

*

*

*

*

‫سر اسب را كج كردن‬. P: Sare asb- ra kaj kardan. T: To bend head of horse. M: To change direction route, when want to insult someone say he bended head of donkey or returned. *

*

* * * ‫مرگ خر عروسي سگ‬. P: Marge khar aroosye sag.

T: Death of donkey, Matrimony of dogs. E: Death of donkey is matrimony of dags.(Amsal and Hekam) * * * * * ‫ سوار ناشي بار اسب است‬،‫سوار ماهر بال اسب‬. P: Savare maher bale asb, savare nashi bare asb ast. 63

T: The skillful horseman is wing of horse and unskillful horseman is load of horse. M: Skillful horseman helps to move horse but unskillful horseman torments the horse and for this reason not obey him and rebels. *

*

* * * ‫مثل اسب عصاري‬. P: Mesle asbe asari.

T: Like a rolling horse. M: Say about a person has efforts but didn’t make headway in the work. E: To mark time. *

*

*

*

*

‫مثل اسب كه به نعلبندش نگاه مي كند‬. P: Mesle asb ke be nalbandash negah mikonad. T: Like the horse that looks at his shoesmith. M: A suspicion look, unfriendly and doubtful and sometimes threatening. * * * * * (‫)مولوي‬.‫مرسگان را عيد باشد مرگ اسب‬ P: Mar sagan –ra eed bashad marge asb. T: Death of the horse is feast of dogs.(Molavi) E: Death of the donkey is matrimony of dogs.(Amsal and Hekam) * * * * * ‫نعلي پيدا كردن پي اسبش گشتن‬. P: Na’li peyda kardan peye asbash gashtan. T: To find a horseshoe and look for his horse. E: You cannot see the wood for the trees.(Gorjian,p:16) * * * * * .‫يك اسب هر چه هم ضعيف باشد ارزش آن بيش از چند خر است‬ P: Yek asb harche ham zaeif bashad arzeshe an bish az chand khar ast. T: Avery weak horse is more worthy that some donkey. E: An asleep camel is still bigger than donkey. 64

* * * * * .‫آدمي كه در چهل سالگي تنبور مشق كند در گور استاد مي شود‬ P: Adami ke dar chehel salegi tanbour mashgh konad dar gor ostad mishavad. T: A man that exercise tanbourin in forty years old, would be master in tomb. * * * * * .‫شود روزي كه وي استاد گردد‬ ‫به شاگردي هر آن كس شاد گردد‬ P: Be shagerdi har an kas shad gardad shavad rozi ke vey ostad gardad. T: He who become glad of apprenticeship, A day he would be the master. *

*

*

*

* ‫جور استاد به ز مهر پدر‬

P: Jore ostad beh ze mehre pedar. T: Cruelty of the master is better than kindness of father. M:Punishment and correction has vital result for student and trainee. E: Spare the rod and spoil the child.(Gorjian,p:17) *

*

*

* * .‫چوب استاد يا )معلم(گل است‬

P: Chobe ostad (ya moallem) gol ast. T: The master’s wood or(teacher) is flower. E1: Cruelty of the master is better than kindness of father. E2: Spare the rod and spoil the child.(Gorjian, p:17) *

*

* * * .‫چوب استاد گله هر كسي نخوره خله‬

P: Chobe ostad gole har ki nakhore khole. T: The master’s rod is flower and whoever won’t beat is foolish. E: The rod have taken from heaven. *

*

*

*

* .‫استخاره كردن‬

P:Estekhare kardan. T: To consult a book. M: The compound allusion of to waste the time and to delay. 65

*

*

*

*

* ‫اول استشاره بعد استخاره‬

P: Avval esteshare ba’d estekhare. T: First consult someone then consult a book. E: Consult a book. *

*

*

*

* ‫چرا استخاره مي كني؟‬

P: Chera estekhare mikoni. T: Why do you consult the book? M: Say about who that has doubts to do works. *

* * * * .‫سگ ارزاني استخوان‬،‫استخوان ارزاني سگ‬

P: Ostokhon arzanye sag, sag arzanye ostokhan. T: The bone grant of dog and dog grant of the bone. E1: To benefit from eachother. E2: A good dag deserves a good loone.(Gorjian,p:17) *

*

*

*

* .‫استخوان خرد كردن‬

P: Ostokhan khord kardan. T: To break to pieces of the bone. E: To burn the midnight lamp.To pains to acquisition knowledge.(Amsal and Hekam) *

*

*

*

* ‫استخوان دار‬

P: Ostokhan dar. T: Having the bone. E: Noble and gentle family. Every thing that is firm and strong. * * * * * !‫استخوان در گلو‬ P: Ostokhan dar gelo! T: The bone in the throat. 66

M: When someone offer an excuse for protest and speak and forced to talerance hardships. *

*

* * * .‫استخوان را براي گوشتش مي خواهند‬

P: Ostokhan-ra baraye goshtash mikhahand. T: They want the bone for the meat. E: prosperity makes friends, adversity tries them.(Gorjian,p:16) *

*

*

* * .‫استخوان قوم و خويش سگ است‬

P: Ostokhan ghom va khishe sag ast. T: The bone is relative of the dag. M: Refers to the tendency of seeker and sought. *

*

*

*

* .‫استخوان لي زخم گذاشتن‬

P: Ostokan laye zakhm gozashtan. T: He is as a pain in the neak.(Gorjian, p:17) *

* * * * .‫دو صد من استخوان خواهد كه صد من بار دهد‬

P: Do sad man ostokhan khahad ke sad man bar dahad. E: It is the butcher’s horse that carries a calf so well.(Gorjian, p:17) *

*

*

*

*

.‫سگ تا از گوشت مايوس نشود استخوان نمي خورد‬ P: Sag ta az gosht ma’yos nashavad ostokhan nemikhorad. T: The dag don’t eat the bone until despaire of meat. *

*

*

P: Shekare sage shahr ostokhan ast. T: The hunting of city dog is bone. 67

* * .‫شكار سگ شهر استخوان است‬

* * * * * ‫قوم و خويش ها اگر گوشت يكديگر را بخورند استخوانش را پيش غير‬ .‫نمي اندازند‬ P: Ghomo khishha agar goshte yekdigar-ra bekhorand ostokhanash ra pishe gheir nemiandazand. T: If the relatives eat flesh of eachother, don’t cast the bone in the side of others. *

*

*

*

* .‫كارد به استخوان رسيدن‬

P: Kard be ostokhon residan. T: To reach the knife in the bone. M: When pressure and oppresion and cruelty exceed one’s limits and task from tolerance and patience to protest and rebellion. *

* * * * .‫گوشت خوردن و استخوان به گردن آويختن‬

P: Gosht khordan va ostokhan be gardan avikhtan. T: To eat meat and hang bone to kneck. M: Ostentation and honour for worthless success. E: To grease the palm-of oneself. * * * *

* .‫اشك اشك خوردن‬

P: Ashk ashk khordan. T: To drink tear drop by drop. M: To drink liquids drop and little by little. *

*

*

* * .‫اشك توي آستين كسي بودن‬

P: Ashke toye astin kasi bodan. T: To be the tear in the sleeve of someone. M: To be very sentimental and touchy and to shed tears for little suffering. *

*

*

*

* .‫اشك تمساح ريختن‬

68

P: Ashk temsah rikhtan. T: To shed crocodile tears. M: Demonstrate to feel pity for someone to deceive. E: To shed false tears. *

*

*

*

* .‫اشك دم مشك بودن‬

P: Ashk dame mashk bodan. E: His tear-bay is precious his eyes,(Gorjian,p:17) *

*

*

*

* .‫اشك كسي را درآوردن‬

P: Ashke kasi-ra dar avardan. T: To bring out the tears of someone. M: To bring out the tears of someone by acting bodily or mental injury. *

*

*

* * .‫خوراكش اشك چشمش بودن‬

P: Khorakash ashke cheshmash bodan. T: His food is tears of his eyes. M: Allusion of shed because of a disaster that is delivered him.not to eat the food for intensity of sorrow. *

*

*

* * .‫دستمال دستمال اشك ريختن‬

P: Dastmal dastmal ashk rikhtan. T: To shed tears handkerchife by handkerchife. M: To shed too much tears. *

*

*

* * .‫يك چشم اشك بودن يكيش خون‬

P: Yek cheshm ashk bodan yekish khon. T: To be tear one eye and blood the other eye. M: Allusion of extremely bad luck and sympathetic and afflictedly. *

*

* 69

*

*

.‫تهي پاي رفتن به از كفش تنگ‬ P: Tohi pay raftan beh az kafshe tang. T: Walking without shoes is better than wear insaciable shoes.(Saadi) M: We use this proverb when we want to say to somebody it’s better be alone and don’t marriage than have a bad-temper spouse. E1: Better go bare foot than in than in tight shoes. E2: Better cut the shoes that pinch the foot.(Aversified dictionary of persian proverbs, wr: manoochehr moosavi, p: 205) *

*

*

*

*

.‫اول پدر پير كشد رطل گران را‬ P: Avval pedare pir keshad ratle geran ra. T: At first the older should start eating of food.(saadi) M: When there is a party for starting to eat and drink, first it is done by the oldest, in the party in order to appreciat usually we demond the oldest to start eating and drinking. *

*

*

*

‫از فضل پدر تو را چه حاصل؟‬

* .‫گيرم پدر تو بود فاضل‬

P: Giram pedare tow bood fazel, az fazle pedar tow ra che hasel? T: We suppose that your grand father scholary and learned people what benefits have for you.(Dehkhoda) M: We say this proverb for persons that don’t have enough knowledge but they always exaggerate the honoure their relatives. E1: Never mind who you was your grand father-what are you? E2: True worth is more than Norman blood.(Manoochehr moosavi, p:576) *

*

*

.‫معلوم شود كه در چه كاريم همه‬

*

* ‫گر پرده ز روي كارها بردارند‬

P: Gar pardeh ze rooye karha bardarand maaloom shavad ke dar che karim hame. T: If the curtain is taken awey from our works it would be clear meet what we doing.(Aboosaeed Abolkheir) M: We use this proverb for this purpose that whatever people do in a public is different from they do in a public is different from they do in a perivacy or we 70

can say people do something in privacy because they are ashamed doing these in public. *

*

*

*

*

.‫پرسان پرسان به كعبه بتوان رفتن‬ P: Porsar porsan be kaabe betvan raftan. T: Answering and answering you can go to the kaaba(at mecca). (Jameottamsil) M: We use it when we want to go to a new place and we don’t know the exact direction, we can get there by asking the other people. E: 1- The travel person will find a way to Rome. E: 2- Better to ask the way than go astray. (Manoochehr Moosavi, P:213) *

*

*

*

* .‫ز من پرس فرسوده روزگار‬

P: Ze man pors farsoode roozgar. T: Ask me question a person who annoyed by the life. (Saadi) M: This proverb use when a person want to show he/ she is experienced about a problem that the orthers have it and he or she shows himself/ herself. Experienced person untill he/ she can answer the problem that a person has. *

*

*

*

*

.‫هر جاكه پري رخي است ديوي با اوست‬ P: Har ja ke parirokhist divi ba oost. T: Any where there is a fairy- faced, there is a demonic character with her. (Jameottamsil) M: This proverb always use a good- tempered and offable woman lives it an evilnatured and bad- hearted mam. E: An angle on top but a devil underneath. (Manoochehr Moosavi, P:653) *

*

*

*

* .‫پريرو تاب مستوري ندارد‬

P: Pariroo tabe mastoori nadarad. T: A beautiful-girl can not be kept hidden at home.(Jami) M: This provebr use when a person doubt about chastity of woman or also use it when a woman show off herself. 71

*

*

*

*

*

.‫تاپريشان نشود كار به سامان نرسد‬ P: Ta parishan nashavad kar be saman naresad. T: If will not be in oder till the candition don’t become well- organized. (Dehkhoda) M: This proverb use when people are disappointed to impeove disorganized condition and they be live if there is a complete disorganized condition. It’s a kind of beginning for new period to improving and progressing the condition. E: 1- When thing get to the worst they will mend. E: 2- It must get worse to go better. (Manoochehr Moosavi, P:230 and 231) *

*

*

*

*

‫تو بيگانه خوانش مخوانش پسر‬

‫پسر كو ندارد نشان از پدر‬

P: Pesar koo nedarad nashan az pedar, tow bigane khanash makhanash pesar. T: If a boy doesn’t have any trace of his father, you can call him strange and don’t call a boy of that father. (Ferdosi) M: We use this proverb for evil boys that do works and they don’t have any attention to prestige of that family. E:1- Like father, like son. E: 2- A chip off the old block.(Manoochehr Moosavi, P: 215) *

*

*

*

‫پدر كه ناخلف افتد پسر چكار‬

*

‫پسر كه ناخلف افتد پدر زند چوبش‬ ‫كند؟‬

P: Pesar ke nakhalaf oftad pedar zanad choobash,pedar ke nakhalaf oftad pesar chekar konad? T: If a boy does bad work his father punish him but what does boy do when father does bad work. M: We use this proverb when a father doesn’t have enough attention to his children. *

*

* 72

*

*

.‫من بيچاره ناخلف پدري‬

‫مر كسي نا خلف پسر دارد‬

P: Mar kasi nakhalaf pesar darad, mane bichare nakhalaf pedari. T: Every person has an undutiful son, poor me, I have a undutiful father. (Dehkhoda) M:Persons use this proverb that don’t have satisfaction of their father. *

*

*

*

*

.‫بر كس مپسند آنچه ترا نيست پسند‬ P: Bar kas mapasand anche tow ra nist pasand. T: Everything that you don’t like for yourself, don’t like for the other person. M: This proverb use when a person does unsuitable work and this work is hurted the other one. E:1- Do unto others as you wuld have them do unto you. E:2- Do as you wish to be done by.(Manoochehr Moosavi, P:51) *

*

*

*

*

.‫كس نخارد پشت من جز ناخن انگشت من‬ P: Kas nakharad poshte man joz nakhone angoshte man. T: Nobody will scratch my back except my own finger.(Jameottamsil) M: We use this proverb when a person ask for assistance the other person but he/ she doesn’t help her/ him and doesn’t do anything for her/ him so this person try suggest herself/ himself that he/ she should do his / her works by her/ him self. E:1- A man’s best friend is his ten fingers. E:2-The best place to find a helping hand is at the end of your arm.(Manoochehr Moosavi, P: 536) *

*

*

*

* .‫پشه چو پر شد بزند پيل را‬

P: Pashe cho por shod bezanad pil re. T: When a mosquito is loaded, he can hurt an elephant. (Saadi) M: We use this proverb when we want to show the union of a great group that they are weak and powerless but after their union they have a lot of power so they can win against dictator person. E:1- Union is strength. E: 2- Many hands make light work. (Manoochehr Moosavi, P:30) 73

*

*

*

*

*

.‫پول است نه جان است كه آسان بتوان داد‬ P: Pool ast na jan ast ke asan betavan dad. T: This is a money not life that we can lose it easily. (Dehkhoda) M: We use this proverb when we want to make fun some person that he/ she is stingy and It’s hard for this person to pay money for something. E: If you’re not stingy, you’re not wealthy, and if you’re not wealthy, you’re not stingy.(Manoochehr Moosavi, P:586) *

*

*

*

*

.‫بي پولي است و حلقه به گوش فلك كند‬ P: Bipoolist va halghe be gooshe falak konad. T: If there isn’t any money It oblige the heaven make a ring into a ear. (Dehkhoda) M: This proverb use when the condition of life ablige a person listen and obey the others. Make ring in to an ear is an irony for obedient . In the past people do this work for their slaves. E: When you ain’t got no money, well, you needn’t come around.(Manoochehr Moosavi, P:199) *

*

*

*

*

‫هر چند سكندر زماني‬

‫بي پير مرو به زندگاني‬

P: Bi pir maro be zendegani, har chand sekandare zamani. T: Without a mentor don’t try to experience the life however you are a important person in a your time like Alexander.(Dehkhoda) M: We use this proverb when we want to advise a person use an experienced one for solving her/ him problems and conduct in a difficult situations. E: Though old and wise, be still advised. (Manoochehr Moosavi, P:199) * * * * * . ‫تا نشوي پير نداني كه چيست‬ P: Ta nashavi pir nadani ke chist. T: Untill you don’t get an old man, you can’t underestand. (( Bahmanyar )) M: The old persons use this proverb that they underestand and know anything about this period like weakness and pains. *

*

* 74

*

*

.‫چون پير شدي حافظ از ميكده بيرون رو‬ P: Chon pir shodi hafez az meykade biroon row. T: When you get old person Haffez, come out at barroom. (Hafez) M: This proverb is used by old persons that they want to justify the changes appear in their behaviours or they want to say, It’s time for retireing. E:1- There is no fool like an old fool. E:2- Old cat, young mice. (Manoochehr Moosavi, P: 433) *

*

*

‫بازي و ظرافت به جوانان بگذار‬

*

*

‫چون پير شد ز كودكي دست بدار‬

P: Chone pir shodi ze koodaki dast bedar, bazio zerafat be javanan begozar. T: When you get old, give up the works that children do and give the playfullness and noughtiness to the young persons. (Saadi) M: We use it for persons that their behaviour aren’t suitable for their age and the others want to blame them. *

*

*

*

*

.‫چند خواهي پيرهن از بهر تن تن رها كن تا نخواهي پيرهن‬ P: Chand khahi pirhan az bahre tan, tan raha kon ta nakhahi pirhan. T: Untill when you want a clothes for your body then you don’t need a cloths. (Ghaani) M: Some persons use it for advise accomplishment and the others use it for explain persons that they don’t pay attention to the sociaty and their appearance. *

*

*

*

* .‫مصيبت بود پيري و نيستي‬

P: Mosibat bovad pirio nisti. T: The period of oldness is suffering and tragedy. (Ferdosi) M: The old person almost say this proverb when they can’t do their works alone and they need the others help them. E:1- Old age and poverty are tow heavy burdens, either is enough. E:2- Old age and poverty are wound that can’t be healed. (Manoochehr Moosavi, P:605) *

*

*

*

*

.‫هيچ كس در خانه پيغمبر نشد‬ 75

P: Hich kas dar khane peyghambar nashod. T: No one to be a prophet at his home. (Dehkhoda) M: We use this proverb for saying this subject that the value of each person isn’t known at their home and if a person wants to accomplish in something and achive to a high status, should immigrate to the other places that he/ she can show her/ his competence to other persons and can get her/ his real value. *

*

*

*

*

.‫ يا بنا كن خانه اي در خورد پيل‬/ ‫يا مكن با پيلبانان دوستي‬ P: Ya makon ba pilbanan doosti, ya bana kon khanei dar khorde pil. T: Avoid hanging around with elephant keepers and if you do this work you should build a building according to their dignity. (Saadi) M: We use this proverb when we want to advise somebody that you should be careful about making a friend and your friend must be the same level with you if you have an ambitious to make a friend much higher than you It has some problem for you in a early future. *

*

*

*

*

.‫كه نه از تاك نشان ماند و نه از تاك نشان‬ P: Ke na az tak neshan mando na az takneshan. T: There isn’t any sign of vine and there isn’t any sign of the person who plants vine. M: This proverb says everything in this world finally destroy and anything doesn’t rest in universe neither the person who makes something nor the things he creates. * ‫تا سيه روي شود هر كه‬

*

*

*

*

‫خوش بود گر محك تجربه آيد به ميان‬ .‫دروغش باشد‬

P: Khosh bovad gar mahake tajrobe ayad be mian, ta siah rooy shavad har ke drooghash bashad. T: It’s pleasing if we use experience touch stone so every body lies to be clear. (Hafez) E: Put someone through the mill.(Manoochehr Moosavi, P:327) 76

*

*

*

*

*

.‫تربيت نا اهل را چون گردكان بر گنبد است‬ P: Tarbiat naahl ra chon gard kan bar gonbad ast. T: Training an impolite person is as difficult as putting and keeping a nut on a dome. (Saadi) M: This proverb refers to this subject that putting and keeping a circle thing on the other circle thing is very difficut and most of the time they can’t stand to each other. Training willful person is exact like this and always you are not successful. E: Crooked by nature is never made straight by education. (Manoochehr Moosavi, P: 244) *

*

*

*

*

.‫آمد بسرم از آنچه مي ترسيدم‬ P: Amad be saram az anche mitarsidam. T: It happened to me what I was afraid. (Dehkhoda) M: We use this proverb when we predict a bad event and we are afraid of that but unfortunatly this bad event happens to us. E: I touched what I feared of. (Manoochehr Moosavi, P: 45) *

*

*

.‫از آن بترس كه سر بتو دارد‬

*

*

‫از آن مترس كه هاي و هوي دارد‬

P: Az an matars ke hayohoo darad, az an betars ke sar be too darad. T: Don’t fear somebody who has a hue and cry, fear those who are quiet and silent. (Dehkhoda) M: This proverb wants to say you shouldn’t fear a person that speaks harshly and unkindly, on the contrary you should fear a person who is quiet and silent and do his/ her workes covertly. E:1- Great barkers are no biters. E:2- A barking dog never bites.(Manoochehr Moosavi, P:77) *

*

*

.‫طعنه تير آورانم مي كشد‬

*

*

‫با كم از تركان تير انداز نيست‬

P: Ba kam az torkane tirandaz nist, taaneye tiravaranam mikoshad. T: I don’t afriad of the archer’s arrow but people’s bitting sarcasm kill me. (Dehkhoda) 77

M: This proverb refers to this that point I don’t get angry of words that my enemy says about me, I am upset and get that bitting sarcasm me instead helping and comforting me. *

*

*

*

* .‫تره دركوه مرغ بريان است‬

P: Tarre dar kooh morghe beryan ast. T: Leek is as roasted chicken as in a mauntain, (Dehkhoda) M: We use this proverb when we try to show low- priced food is a good and pleasant food instead expensive food that it is a rare now. *

*

*

*

*

.‫تعارف كم كن و بر مبلغ افزاي‬ Taarof kam kono bar mablagh afzay. T: It’s better don’t flatter so much but say the main idea.(Dehkhoda) M: This proverb uses when some persons like to go straight to main idea without any additional words. Halva: is a kind of sweet. E:1- Fine words butter no parsnips.(Dictionary of proverbs, P:98) E:2- Less of your courtesy and more of your money/ purse.(Manoochehr Moosavi, P:249) *

*

*

*

.‫جهان گردد به كام كاسه ليسان‬

* ‫تغاري بشكند ماستي بريزد‬

P: Taghari beshkanad masti beriazd, jahan gardad be kame kaselisan. T: The condition of the world is a good and pleasing for flatterer when a large cone- shaped bowl breaks and the yogurt in it spill out.(Dehkhoda) M: We use this proverb for some persons who they use of the chaohic condition and they can attain to a high position of society and obtain a lot of money. *

*

*

*

* .‫خلق را تقليدشان بر باد داد‬

P: Khalgh ra taghlideshan bar bad dad. T: If people imitate the others , it can destroy them.(Molavi) M: We use this proverb when we want to say a person is hurted and damaged by imitate the others. 78

E:1- Monkey see, monkey do. E:2- A wise man makes his own decision, an ignorant man follows public opinion.(Manoochehr Moosavi, P:320) *

*

*

*

*

.‫دل خو كن به تنهايي كه از تنها بل خيزد‬ P: Dela khoo kon be tanhayee ke az tanha bala khizad. T: Oh- my theart, It’s better to get used to be alone because all of the problems comes from loneliness.(Dehkhoda) M: We use this proverb for persons who like to be alone and don’t have any communication with the other people even they don’t like to get married. E:1- Safety lies in solitude. E:2- Better be alone than in bad company.(Manoochehr Moosavi, P:357) *

*

*

*

*

.‫تا توانستن ندانستم چه سود چون كه دانستم توانستم نبود‬ P: Ta tavanestam nadanestam che sood, chon ke danestam tavanestam nabood. T: When I can do works I don’t have information but now I have information unfortunatly I can’t do. (Attare Nishaboori) M: Some old person use this proverb because when they were young, they don’t have enough experience and knowledge to do beneficial works and now, that they are old, they are experienced but they don’t have power to do. E:1- If youth but knew and age but could do. E:2- He that will not when he may, when he will he may have nay.(Manoochehr Moosavi, P:232) *

*

*

*

*

.‫توبه فرمايان چرا خود توبه كمتر مي كنند‬ P: Tobe farmayan chera khod tobe kamtar mikonand. T: Why persons who say ro to penance, do this work less? (Hafez) M: We use this proverb for some preachers that don’t do what they preach. E:1- Practice what you preach. E:2- Eample is better than precept.(Manoochehr Moosavi, P:547) 79

*

*

*

*

* .‫با تو كل زانوي اشتر ببند‬

P: Ba tavakkol zanooye oshtor beband. T: You must trust in God however you should remember to fasten foot of camel.(Molavi) M: This proverb wants to say in every work you should trust in God but you shouldn’t forget caution, a person ties his camel is an example. E:1- Trust in God, but tie your camel first. E:2- Have God all. (Manoochehr Moosavi, P:147) * * ‫بيايد كه ما خاك باشيم و‬

* * ‫بسي تير و دي ماه و ارديبهشت‬ .‫خشت‬ P: Basi tiro deymaho ordibehesht, biayad ke ma khak bashimo khesht. T: We will in the dust when these months Tir (july) and Dei(December) and Ordibehesht (April) will happen again.(Saadi) M: We use this proverb when we want to remind our life is very short and in the near future we will die and go to other world. *

*

*

*

*

* * * .‫چو تير از كمان جست نايد به شست‬ P: Cho tir az kaman jast nayad be shast. T: If arrow is thrown from bow, you can’t get it again.(Jameottamsil) M: We use this proverb when we want to speak about the passed (missed) days and these days don’t repeat again. E:1- The arrow once sped from the bow cannot be retrieved. E:2- An accasion lost cannot be redeemed.(Manoochehr Moosavi, P:261) *

* * .‫تيمم باطل است آنجا كه آب است‬

P: Tayammom batel ast anja ke ab ast. T: It’s not true when there is a water, you use soil for cleaning.(Dehkhoda) M: This proverb uses when we want to say It’s better to use of original thing rather than It’s substitute. E: When one has the original, why use the substitute? (Manoochehr Moosavi, P:246) * * * * * 80

.‫جايي بنشين كه بر نخيزانندت‬ P: Jayye benshin ke barnakhizanandat. T: Choose a suitable place for sitting that the others don’t say you, get unit’s not your place.(Dehkhoda) M: This proverb uses for some persons that are ambitious for obtaining some position and don’t pay attition how They get a higher level. E: Sit in your place and no one can make you rise.(Manoochehr Moosavi, P:247) *

*

*

*

*

.‫تكيه بر جاي بزرگان نتوان زد به گزاف‬ P: Tekye bar jaye bozorgan natwan zad be gazaf. T: You can’t depend on the honour of the learned people in an exaggerated way.(Hafez) M: This proverb uses for some persons that they aren’t good and suitable subtitute for a high position that before was managed by a efficient person. E: First deserve and then desive,(Manoochehr Moosavi, P:251) *

*

*

*

.‫به از جامه عاريت خواستن‬

* ‫كهن جامه خويش پيراستن‬

P: Kohan jameye khish pirastan,beh az jamaye ariat khastan. T: If you wear your old and worn clothes, It will be better than borrow a clothes. (Saadi) M: This proverb refers to this point that using the old and worn things of yourself much better borrow other’s things. *

*

*

*

*

.‫از جان گذشته را به مدد احتياج نيست‬ P: Az jan gozashte ra be madad ehtiaj nist. T: A person who readies to give his life, he don’t need any helping. (Dehkhoda) M: Some persons use this proverb for showing that they don’t need any helping of the others and they can do their works by themselves. * * * * * .‫جدايي تا نيفتد دوست قدر دوست كي داند‬ P: Jodayee ta nayoftad doost ghadre doost key danad.

81

T: If there isn’t any separation between friends how a person knows the value of his friend. (Dehkhoda) M: This proverb uses when some bad things happen between two friends and they are irritated to each other so they break off but after a few days they understand the value of each other and try to make up again. E: Health is not valued till sickness comes.(Manoochehr Moosavi ) *

*

*

.‫من و گنج ويرانه پيرزن‬

*

*

‫اگر جستم از دست اين تير زن‬

P: Agar jastam az daste in tirzan,mano ganje viraneye pirzan. T: When I could escape of archers, I prefer to live in the small poor house (the old woman’s home). (Saadi) M: This proverb uses by some ambitious persons that because a lot of their willings, they have a hard and difficult situation but they want to return to their first situation. *

*

*

*

*

.‫جگرها خون شود تا يك پسر مثل پدر گردد‬ P: Jegarha khoon shavad ta yek pesar mesle pedar gardad. T: The father’s liver will be full of blood till a son grow up and becomes as his father.(Dehkhoda) M: This proverb uses by parents that they make a lot of suffer till their childeren grow up. *

*

*

*

*

‫كبوتر با كبوتر باز با باز كند همجنس با همجنس پرواز‬ P: Kabootar ba kabootar baz ba baz, konad hamjens ba hamjens parvaz. T: Birds from the some species fly together, dove flies with other dove and hawk flies with other hawk.(Nezami) M: We use this proverb when we want to say persons that have in common a lot with each other can make a good relationship than the others that don’t have incommon to each other forexampke about their family, graduation, occupation, character and so on. E:1- Birds of a feather fly together. E:2- Each sheep with his flock.(Manoochehr Moosavi, P:532) 82

*

*

‫چون نديدند حقيقت ره‬

*

*

*

‫جنگ هفتاد و دو ملت همه را عذر بنه‬ .‫افسانه زدند‬

P: Jange haftado dow mellat hame ra ozr beneh, chon nadidand haghighat rahe afsane zadand. T:The wars among the 75 nations will be on excuse because they had not found the reality stories, based on the fiction.(Hafez) M: This proverb wants to say some followers in different religious have superstitious opinions that they aren’t true. *

*

*

*

*

‫ميان دو تن جنگ چون آتشي است سخن چين بدبخت هيزم كش است‬ P: Miane dotan jang chon atash ast, sokhanchin badbakhte hizomkhesh ast. T: Fight between two persons is like a fire and the wretched tale- bearer is the fuel supplier.(Saadi) M: This proverb uses when two persons breake off to each and they have a quarrel, another persons try to increas their disagreement. E:Tale- bearers are cammonly a sort of half- witted men.(Manoochehr Moosavi, P:617) *

*

*

*

*

.‫جواب اين جفنگت آن جفنگ است‬ P: Javabe in jofangat an jafang ast. T: I answer your meaningless words with another meaningless words. (( Bahmanyar )) M: This proverb uses when a person says some meaningless words so he musn’t expect to hear good words. * * * * * ‫جواني كجايي كه يادت بخير؟‬ P: Javani ko jayee ke yadat be khyr? T: Where is my youth bless its memory.(Dehkhoda) M: This proverb is almost used by old persons that they remember the memory of that days. E: Youth will have its course/ fling/ swing.(Manoochehr Moosavi, P:271) *

*

*

*

*

. ‫جهان ديده بسيار گويد دروغ‬ 83

P: Jahan dide besyar gooyad droogh. T: A person has traveled a lot, says a lot of lies. (Saadi) M: This proverb uses when a person has traveled a lot and he / she says a lot of story and It’s doubtful to believe his / her speaking. E:1- A traveler may lie with authority. E:2- Travelers tell fine tales.(Manoochehr Moosavi, P:272) *

*

*

‫سوي ما آيد نداها را صدا‬

*

*

‫اين جهان كوي است و فعل ما ندا‬

P: In jahan kooy asto feale ma neda, sooye ma ayad nedaha ra seda. T: This world is like a mountain and our works is like a voice, eventually these voices will return to ourselves.(Molavi) M: This proverb wants to say, each work you has done, the reasos of your works eventually return to you. If you do good works the reasons are good but if you do bad works the reasons are bad. E:1- As you sow, so you reap. E:2- as a man sows , so shall he reap.(Manoochehr Moosavi, P:656) *

*

*

*

*

‫هر كه آمد درجهان پر ز شور عاقبت مي بايدش رفتن به گور‬ P: Har ke amad dar jahane por ze shoor, aghebat mibayadash raftan be goor. T: Every person come through this world the other day must go to the grave. (Dehkhoda) M: This proverb refer to this point that all humans eventually will die and we shouldn’t forget this important subject. *

*

*

*

*

.‫اگر داري زبان چاپلوسي همت جا درعزاست هم در عروسي‬ P: Agar dari zabane chaploosi hamat ja dar azast ham dar oroosi. T: If you are a flattere person you can go to the wedding party and also you can go to the mourning ritual.(( Bahmanyar )) M: We use this proverb for flattere persons that they always to speak in a smoottalking and for this behavior they can go every where. *

*

* 84

*

*

‫از او پرسم كه آن چون است و اين‬

‫اگر دستم رسد بر چرخ گردون‬ ‫چون‬

‫يكي را نان جو آلوده با خون‬

‫يكي را ميدهي صد گونه نعمت‬

P: Agar dastam resed bar charkhe gardoon, az oo porsam ke an choon asto in choon, yeki ra midahi sad goone neamat, yeki ra nane jow aloode ba khoon. T: If my hand can get the heave, I ask it why some persons live, like that and some live like this, why you give to some persons a hundered of blessings and for some others you give just barlay beard with a lot of suffering. (Babataher) M: Some persons use this proverb for contrasting themselves and others or contrasting poor people and rich people that between them there is a very big separation and they are devided in the two groups. E: That which is not allotted the hand can not reach; and what is allotted you will find wherever you may be.(Manoochehr Moosavi, P:660) *

*

*

*

*

.‫تا چرخ فلك بر سر دور است هر شب همين طور است‬ P: Ta charkhe falak bar sare dowr ast, har shab hamin towr ast. T: Every night is like this until that time there is an orbit of heaven like this. (Dehkhoda) M: Some person use this proverb for complaining the condition of their life. * * * * * .‫كاري كه چشم مي كند ابرو نمي كند‬ P: Kari ke cheshm mikonad abroo nemikonad. T: The kind of work eyes do, eye brow can’t do.(Dehkhoda) M: We use this proverb for some situation that there are two persons for doing a job but one of them are more efficiant and competent than the other. E1: Every man to this trade or job. E2: Every man must labor in his own trade.(Manoochehr moosavi, p:676) * * * .‫چو پر شد نشايد گذشتن به پيل‬

* * ‫سرچشمه شايد گرفتن به بيل‬

P: Sarcheshme shayad gereftan be pil, cho por shod nashayad gozashtan be pil. T: It is possible you can stop the beginning of spring but if it is full you can’t pass through it even with an elephant.(saadi)

85

M: This proverb always use for saying that when you see a destroying and corruption at a work you must try to prevent at the first but if it develop and progress you can’t stop it. E1: Who repairs not his gutters, repairs his whole house. E2: He that repairs not a part, builds all. (Manoochehr moosavi, p:433) *

*

*

*

*

‫اين همه چهچه زدي كو حلوا؟‬ ?P: In hame chahchahe zadi koo halva T: you make a lot of scoop so where is your Halva.(Halva is a kind of sweet) (Jameottamsil) M: This proverb uses for some persons that make a lot of effort and try with a lot of ructions on kind of way that most people know about it but finally they can’t .get a good results *

*

*

*

*

.‫به هر چمن كه رسيدي گلي بچين و برو‬ P: Be har chaman ke residi goli bechino boro. T: At every masdow you arrive, pikc a flower and go.(Dehkhoda) M: This proverb uses when a person use an especial person and does’nt have any athention to other learned-persons that are at the same lavel like that person. E: Love’em and leave’em.(Manoochehr moosavi, p:197) *

*

*

*

*

.‫صفاي هر چمن از روي باغبان پيداست‬ P: Safaye har chaman az rooye baghban peydast. T: The pleasantness of every garden is obvious by it’s gardener.(saadi) M: We use this proverb when we want to say some pleasing words about the tast of gardener. E: As is the garden, such is the gardener.(Manoochehr moosavi, p:437) *

*

*

*

*

.‫دو بدين چنگ و دو بدان چنگال‬ P: Dow bedin chango dow bedan changal. T: There are two things in this claw and two thing on that grasp.(obeyde zakani) 86

M: This proverb uses for some persons that carry some things on one hand and some other things with another hand. And also we use this proverb for some persons that have obtained some things in free. *

*

*

*

*

.‫چاه مكن بهر كسي اول خودت دوم كسي‬ P: Chah makan bahre kasi, avval khodet dovvom kasi. T: Don’t dig a well for some one, at the first you fall down and then the other.(Dehkhoda) M: This proverb is a warning for some persons that try to cheat the other people and the main ides of this proverb is about you get the reasons of every work you have done. E1: If you dig a pit for some one else, you fall in to it yourself. E2: Curses, like chickens, come home to roost. (Manoochehr moosavi, p:273) * * * * * .‫تا نباشد چيز كي مردم نگويند چيزها‬ P: Ta nabashad chizaki mardom nagooyand cizha. T: If there isn’t anyting, people, won’t say the other things.(Dehkhoda) M: We use this proverb when there are some rumours about a person and we want to say there are some events and facts about this person. E1: What everybody says must true. E2: That must be true which all mensay.(Manoochehr moosavi, p:240) *

*

*

*

*

.‫تو خود حديث مفصل بخوان از اين مجمل‬ P: Tow khod hadise mofassal bekhan az in mojmal. T: You guess exhastive anecdote of this summary.(Dehkhoda) M: We use this proverb when we want to refer an important news and we just say summey of that news, listener should guess the continue of the news with all details. *

*

*

*

*

‫حريف مجلس ما خود هميشه دل مي برد علي الخصوص كه پيرايه اي‬ .‫بر او بستند‬ P: Harife majlese ma khod hamishe del mibarad, alalkhosoos ke pirayei bar oo bastand. 87

T: My lover in a party always steals one’s heart, especially on that time she decorate herself.(saadi) M: We use this proverb for irony and we always say for persons that have a lot of defect and after few time, another is added, using this proverb is completely vice versa the concept of poem. *

*

*

*

*

.‫حسابش با كرام الكاتبين است‬ P: Hesabash ba keramolkatebin ast. T: Kramallkatebeen must audit his works.(Hafez) M: We use this proverb when we see a person doesn’t do good works and always commit bad deeds, we predicat he won’t have a good life in the future and after his death he has a serious misery. Kramallkatebeen is a name of two angle that always write the bad works and good works that every person does. *

*

*

*

*

.‫حقه مهر بدان مهر و نشان است كه بود‬ P: Hogheye mehr bedan mohro neshan ast ke bood. T: The trick of live is a stamp and sign like the past.(Hafez) M: We use this proveb when we want to say, friendly relationship is stable and unchangeable and after during of times, this relationship is fresh like the firstday. *

*

*

*

*

.‫از حلب تا كاشغر ميدان سلطان سنجر است‬ P: Az halab ta kashghar meydane soltan sanjar ast. T: From Halab to Kashghar is square of sangarking.(Dehkhoda) M: This proverb uses when we want to explain the person’s properties that rule on them are very exhensive. Halab is a name of city in a Syria and Kashghar in a Turkistan. *

*

*

*

*

.‫حلوا به كسي ده كه محبت نچشيده‬ P: Halva be kasi deh ke mohabbat nacheshide. T: Give Halva to a person that hasn’t tasted love.(Saadi) 88

M: We use this proverb when we receive a gift from a person and when we want to thanks her and explain about this subject that we tast her love that us more sweeter than Halva, before this situation. Halva is a kindy of sweet. *

*

*

*

*

.‫حلواي تنتناني تا نخوري نداني‬ P: Halvaye tantanani ta nakhori nadani. T: Untill that time you don’t eat Tantanany you can’t underestand it’s tast. (Dehkhoda) M: This proverb uses when a person suffer of a serious event or bad behaviour and wants to say the others this situation is very bad and difficult, and untill you don’t experience it you can’t underestand my meaning. Tantanany Halva: This is a name of kind of Halva/ E: The roof of the pudding is in the eating.(Manoochehr Moosavi, P:302) *

*

‫هر دو جانسوزند اما‬

*

*

*

‫خال مهرويان سياه و دانه فلفل سياه‬ .‫اين كجا و آن كجا‬

P: Khale mahrooyane siaho daneye felfel siah, har dow jansoozand amma in koja va an ko ja. T: Beauties mole and seed of pepper are black, both of them are heartrending and tragic but you can’t compare the pain of them.(Dehkhoda) M: We use this proverb when we want to compare two things or two persons that their appearance are exactly the same but their natural characteristics and inner characteristics are definitely different. E:1- There’s no comparison. E:2- Comparisons are odious.(Manoochehr Moosavi, P:142) * ‫بس كه ماندم به‬

*

*

*

*

‫بس كه خاموش نشستم سخن از يادم رفت‬ .‫غريبي وطن از يادم رفت‬

P: Baske khamosh neshastam sokhan az yadam raft, baske mandam be gharibi vatan az yadam raft. T: I don’t say any words so much and I forget how should say. I stay so much in the foreign country and I forget my country and hometown.(Saadi) 89

M: This proverb always uses for some persons that don’t be able to say their words and probably they live in the foreign country and they are homesick. E: A man’s home is his castle.(Manoochehr Moosavi, P:180) * * * * * .‫خواجه در بند نقش ايوانست‬

‫خانه از پاي بست ويرانست‬

P: Khane az paybast viranast, khaje dar bande naghshe ivanast. T: This house is ruined principally, the master is consumed with the murals of the portrico.(Saadi) M: We use this proverb for some situation that a work or some things need basic repairs but we repair unimportant cases and ignore the important and basic repairs. E: Catch not at the shadow and lose the substance.(Manoochehr Moosavi, P:305) *

*

*

*

*

.‫خانه پر شيشه را سنگي بس است‬ P: Khaneye por shishe ra sangi bas ast. T: For a house that makes of glass , a stone is just enough.(Zolalie khansari) M: We use this proverb for some situations or things that are very fragile and vulnerable and if there is a very small hit, it couses irretrievable destractive damage. E: A single stone is enough for a house of glass.(Manoochehr Moosavi, P:307) *

*

‫از بام خانه تا به ثريا از آن‬

*

*

*

‫از صحن خانه تا به لب بام از آن من‬ .‫تو‬

P: Az sahne khane ta be labe bam az ane man, az bame khane ta be sorayya az ane tow. T: From yard to roof of the house is mine and from roof of the house to heavan is yours.(Vahshi) M: This proverb uses for some situations that try to refer unjustly distribution. *

*

*

*

*

.‫به خانه ات آمدم دو غم ندادي برو كز عقب ماست مي فرستم‬ P: Be khaneat amadam doogham nadadi,borow kaz aghab mast miferestam.

90

T: I come to your home and you don’t give me a doogh (a kind of drink that make with yogurt and water), you say me comeback at your home and I send for you yogurt.(Dehkhoda) M: This proverb uses for some persons that when you need a help and ask them to help you they don’t do it at that time but they promise, do it at indefinite time in the future. *

*

*

*

.‫برون كار مردان شمشير زن‬

* ‫به خانه نشستن بود كار زن‬

P: Be khane neshastan bovad kare zan, boroon kare mardane shamshirzan. T: Sitting at the home is woman duty and working outside the home is duty of swords men.(Asadi) M: This proverb uses for lazy men that instead go out and work they sit at home and rest. *

*

*

*

*

.‫در خانه اگر كس است يك حرف بس است‬ P: Dar khane agar kas ast yek harf bas ast. T: If there is one person at home, just one word is enough.(Jameottamsil) M: This proverb uses for this reason that just one word or a gesture is enough that an intelligent person underestand so important subject. E:1- A word to the wise is sufficient. E:2- A nod is as good as a wink. (Manoochehr Moosavi, P:485) *

*

*

*

*

.‫در خانه به كدخداي ماند همه چيز‬ P: Dar khane be kadkhoday manad hamechiz. T: All things at home are like the owner of home. M: The consept of this proverb is that every furniture at home is according to the owner’s character and moral. *

*

*

*

*

.‫در خانه مور شبنمي طوفان است‬ P: Dar khaneye moor shabnami toofan ast. 91

T: A frast at ant’s house is , like a storm.(Shahede sadegh) M: This proverb uses for poor and weak persons, that a little damage is very big damage for them. E:1- A storm in a tea cup. E:2- I am so far down, the gutter looks down to me.(Manoochehr Moosavi, P:336) *

*

*

* * ‫ناخوانده به خانه خدا نتوان رفت‬.

P: Nakhande be khaneye khoda natvan raft. T: You can’t go to God’s house without invitation.(Jameottamsil) M: This proverb means, you shoudn’t go to a person’s house without invitation, The host must invite you or you call her at the first and then go. E: Go neither to a wedding nor a christening without invitation.(Manoochehr Moosavi, P:623) *

*

*

*

* ‫يك خانه دو ميهمان نگنجد‬.

P: Yek khane dow mihman nagonjad. T: Two guest can’t be in one house. (Jameottamsil) M: This proverb refers to this subject that one guest can’t tolerate the other guest. * * * ‫برحمت گشايد در ديگري‬

*

* ‫خدا گر ببندد ز حكمت دري‬

P: Khoda gar bebandad ze hekmat dari, be rahmat goshayad dare digari. T: If God, in his wisdom, closes a door. He will , out of pity, open another door.(Saadi) M: We use this proverb for some situation that we have a problem and try to solve it but inspit of many efforts, we can’t solve it, this situation shoudn’t be disappointed us and we must trust God that show us another way to solve our problem E:1- When one door sheeks, another opens. E:2- God never closed one gap that He didn’t open another. (Manoochehr Moosavi, P:311) *

*

* 92

*

*

‫خر لنگ و زن زشت و طلبكار‬

‫خداوندا سه درد آمد به يكبار‬

‫خودم دانم خر لنگ و طلبكار‬

‫خداوندا زن زشت را تو بردار‬

P: Khodavanda se dard amad be yekbar, khare lango zane zeshto talabkar, khodavanda zane zesht ra tow bardar,khodam danam khare lango talabkar T: T: Oh my God, I have three pains at the same time: a lame donkey , an ugly wife and a creditor. Our lord, you yourself eliminate the ugly wife and I myself know what to do with lame donkey and a creditor.(Dehkhoda) M: This proverb uses for some persons that can’t tolerate their bad behaviur’s wife. E: Misfortunes never come singly.(Manoochehr Moosavi, P:312) *

*

*

*

*

.‫خر ار جل ز اطلس بپوشد خر است‬ P: Khar ar jol ze atlas bepooshad khar ast. T: The donkey is a donkey even if wears a satin clothes. (Saadi) M: This proverb uses for low persons that have changed their appearance in a good way and wear beatiful and expensive clothes but their natuer hasn’t changed and is as the past. E:1- An ass is an ass, though laden with glod. E:2- A monkey remains a monkey though dressed in a judge gown.(Manoochehe Moosavi, P:313) *

*

*

*

*

‫خر چه داند قيمت نقل و نبات؟‬ P:Khar che danad gheymate noghlo nabat? T: A donkey how underestand the price of assorted nuts and candy. (Jameattoamsil) M: This proverb uses for some situations that a persons gives very valusable and worthy works or things to some persons that don’t have enough knowledge to underestand the value of that. *

*

*

.‫چون بيايد هنوز خر باشد‬

*

* ‫خر عيسي گرش به مكه برند‬

P: Khare isa garash be makke barand, chon biayad hanooz khar bashad. 93

T: If Issa’s donkey is taken to Mecca, It’s still a donkey when it comes back from Mecca.(saadi) M: This proverb uses for some persons that want to learn new knowledge and obtain new experience , therefore they travel to other city or country but they don’t have a mental capability to learn them so they come back home without any knowledge. E1: If an ass goes traveling, he’ll come back a horse. E2: Send a donkey to paris, he’ll return no wiser than he went.(Manoochehr moosavi, p:317) *

*

*

*

.‫از كاه و جوش خبر ندارد‬

* ‫آسوده كسي كه خر ندارد‬

P: Asoode kasi ke khar nadarad, az kaho jovash khabar nadarad. T: A person who doesn’t have a donkey, is confortable because he doesn’t know anything about it’s barley and chaff. M: This proverb uses for some persons that don’t have a wife and children and their wealth is less so they don’t have any responsibility about them. E1: Little year, less care. E2: Little wealth. Little care.(Manoochehr moosavi, p:682) *

*

*

*

.‫تو بار گران را به نزد خر آر‬

* ‫اگر خر نبايد به نزديك بار‬

P:Agar khar nayayad be nazdike bar, tow bare geran ra be nazde khar ar. T: If a donkey doesn’t come to near a load you carry the heavy load near a donkey.(Ferdosi) M: This proverb uses for some situation that a person with a high rank and position has an important and essential work that must refer to a person who has a lower position than him in order to solve his problem. E: If the mountain will not come to me, I will go to the mountain.(Manoochehr moosavi, p:114) *

*

*

*

*

.‫كره خر از خريت پيش پيش مادر است‬ P: Korre khar az khariyyat pishe madar ast. T: The young ass is already mother stupidly.(Dehkhoda) 94

M: This proverb uses for some children that walking forward of their parents. Because of their active nature, and this behaviour is an impolite work so parents say this proverb for childrent that they understand their bad behaviour. *

*

*

*

* .‫هر چند خري سري بجنبان‬

P: Har chand khari sari bejonban. T: Although you are a donkey, but move your head.(Dehkhoda) M: We use this proveb when we spesk with a person and say some important things, and we expect that person say something or move her head but she doesn’t do any works and behave very cool and non concerned. *

*

*

*

* .‫خريت بهره خداداد است‬

P: Khariyyat bahreye khodadad ast. T: Behave like a donkey or stupidity is a profit that God has given. (Dehkhoda) M: This proverb often is said for humor and means if you see a defect in a person you must not tease her/ him because God give it him/her. E1: Fools have the best luck. E2: Even an ass will not fall twice in the same quick sand.(Manoochehr moosavi, p:318) *

*

*

‫حاتم طايي شدن آسان بود‬

*

* ‫خرج كه از كيسه مهمان بود‬

P: Kharj ke az kiseye mehman bovad, hatame tayee shodan asan bovad. T: When you spend money of your guest’s pocket It’s very easy to be a Hatam Taee.(Dehkhoda) M: We use this proverb when a person doesn’t give money for party and the other spend money for this party but the first person pretend in a way that has held the party. Hatam Taee is a famous person in persian and Arabic literature to a generous person. E2: It’s easy to be generous with another man’s money.(Manoochehr moosavi, p:97) 95

*

*

*

*

*

.‫هر چه كه پيدا كند خرج اتينا كند‬ P: Har che ke peyda konad kharje ateyna konad. T: Every thing that he find, spend for useless thing.(Dehkhoda) M: We use this proverb for some person that don’t pay attention to their money that have obtained and their money for useless thing without speciale purpose. *

*

*

*

*

.‫خرس در كوه بو علي سيناست‬ P: Khers dar koohe booalisinast. T: Bear at the mountain is like a Boo Alisina.(Jameotamsil) M: We use this proverb for some persons that don’t have enough knowledge but They are better and can be useful from others that don’t have any knowledge. Boo Alisina was a learned man that lived in Iran. E1: The fool is wise where there is scarcity of wisdom. E2: In the land of the blind the one- eyed are king.(Manoochehr moosavi, p:316) *

*

*

*

*

.‫اي خوشا خرقه و خوشا كشكول‬ P:Ey khosha khergheo khosha kashkool. T: How good is gown and how good is kashkool(dervish’s drinking bowl). (Dehkhoda) M: This proverb uses by dervishes and people who like their belief for this reason that their life is very simple and they don’t need to a lot of things. *

*

*

*

*

.‫هر چه آن خسرو كند شيرين بود‬ P: Har che an khosro konad shirin bovad. T: If that Khosro dose every thing, If will be sweet.(Jameottamsil) M: We use this proverb when we want to confirm a person’s decision for doing a work. *

*

*

.‫تا ثريا مي رود ديوار كج‬

*

*

‫خشت اول چون نهد معمار كج‬

P: Kheshte avval chon nahad meamar kaj, ta sorayya miravad divar kaj. 96

T: If an architect put a brick incorrectly, the wall will make incorrectly even to heaven.(Dehkhoda) M: This proverb uses for saying the causes of ruining and destruction of a work is related to basis of that work in the other hand It’s not good now because it’s beginning is incorect. E:1- An ill beginning, an ill ending. E:2- A weak fundation destroys the super structure.(Manoochehr Moosavi, P:318) *

*

*

*

* .‫آن خشت بود كه پر توان زد‬

P: An khesht bovad ke por tavan zad. T: It was the brick that we can make it a lot.(Nezami) M: This proverb uses for some situation that a person’s words or writings are a lot and without any literary worth. E:1- Brevity is the soul of wit. E:2- Few words are best.(Manoochehr Moosavi, P:543) *

*

*

*

*

‫خفته را خفته كي كند بيدار ؟‬ P: Khofte ra khofte key konad bidar? T: A person who has slept, how can wake up sleeping person.(Sanayee) M: We use this proverb when we doubt about the person’s knowledge and information and this person want to guide the others. E: He that is fallen cannot help him that is down.(Manoochehr Moosavi, P:319) *

*

*

*

*

.‫هر كسي بر خلقت خود مي تند‬ P: Har kasi bar khelghate khod mitanad. T: Every person works according to her/ his nature.(Molavi) M: This proverb refer to this consept that every person acts and does their works according to their nature and the way he or she is educated. E: He behaved after his nature.(Rahnama, P:317) *

*

*

*

*

.‫تا خم شده اي بار گذارند به پشتت‬ 97

P: Ta kham shodei bar gozarand be poshtat. T: When you have bent, the other put load on your back.(Dehkhoda) M: This proverb refers to humble persons that some people misuse of their behaviour. E: Don’t make yourself a mouse, the cat will eat you.(Rahnama, P:113) * * * * * .‫آنچه خوبان همه دارند تو تنها داري‬ P: Anche khooban hame darand tow tanha dari. T: What ever the best persons have, you have singly.(Dehkhoda) M: This proverb always uses for some persons that have a lot of good feature and we use this proverb for admiring them and sometimes we use it for ridicule and humour about a person that has a lot of bad features. E: What the best have, you have it all.(Manoochehr Moosavi, P:54) *

*

*

*

* .‫خوبرويان گشاده رو باشند‬

P: Khobroyan goshaderoo bashand. T: Beautiful person should be open- faced.(Dehkhoda) M: This proverb uses humorously for some persons that are frowning and we encourage them to laugh and be happy. *

*

*

*

*

.‫خود گويم و خود خندم خود مرد هنرمندم‬ P: Khod gooyamo khod khandam khod marde honarmandam. T:I say some words and I myself laugh them so I’m artist. (Dehkhoda) M: We use this proverb for some persons that say some jocks because the other laugh and be happy but their jocks aren’t interesting and funny and any one except the speaker don’t laugh. E: Fools laugh at their own sport.(Manoochehr Moosavi, P:326) *

*

*

*

*

.‫خودم كردم كه لعنت بر خودم باد‬ P: Khodam kardam ke laanat bar khodam bad. T: I did this work myself, so down to myself.(Dehkhoda) M:We use this proverb for some persons that without thinking do some works and after treat they don’t satisfy of the reason. 98

E: As you make your bed, so you must lie upon it.(Manoochehr Moosavi, P:324) * * * * * ‫ كس نكند بجاي تو آنچه‬/‫هر چه كني به خود كني گر همه نيك و بد كني‬ .‫به جاي خود كني‬ P: Har che koni be khod koni gar hame niko bad koni/ kas nakonad bejaye tow anche be jaye khod koni. T: Every work that you do the reason of that return to yourself, It’s not different you do bad works or good works.(Jameottamsil) M: This proverb is an advice for some persons that annoy others. E: As you salute, you will saluted. Or injure others, injure yourself.(Manoochehr Moosavi, P:660) *

*

*

*

*

.‫هيچ كس از پيش خود چيزي نشد‬ P: Hich kas az pishe khod chizi nashod. T: No one be a great and learned person by yourself.(Dehkhoda) M: This proverb means if you want learn a knowledge or art or occupation you need a teacher to teach you and you by yourself don’t be able to learn them. E:None is born a master.(Manoochehr Moosavi, P:705) *

*

*

*

‫نه چندان كه از ضعف‬

*

‫نه چندان بخور كز دهانت بر آيد‬ .‫جانت بر آيد‬

P: Na chandan bokhor kas dahanat barayad, na chandan ke az zaaf janat barayad. T: Don’t eat a lot that extra of that come out of your mouth, don’t eat so little that you don’t have any power or force for moving.(Saadi) M: This is a famous advice that teach us to be a moderation people about eating. E: Do not eat to death, nor die to eat.(Manoochehr Moosavi, P:643) * ‫چندان امان نداد كه شب را‬

*

*

*

*

‫ديدي كه خون ناحق پروانه شمع را‬ .‫سحر كند‬

P: Didi ke khoone nahaghe parvane sham ra, chandan aman nadad ke shab ra sahar konad. T: You saw that unfair blood of butterfly didn’t let candel spent a night and saw the next morning.(Dehkhoda) 99

M: This proverb always uses for cruel person that annoy or kill a person and immediately after this work, he sees the reason of his works and was killed. E: Blood / Murder will out.(Manoochehr Moosavi, P:381) *

*

*

*

*

.‫مهلتي بايست تا خون شير شد‬ P: Mohlati bayest ta khoon shir shod. T: We need sometime, until a blood become a milk. (Molavi) M: We use this proverb for some situation that we want to present, It’s acceptable we have a delay in our works, because this time is needed for preparations of next works. *

*

*

*

*

!‫من در چه خيالم و فلك در چه خيال‬ P: Man dar che khialamo falak dar che khial. T: About what thing I think and heavan think about what thing.(Shahede sadegh) M:This proverb uses for saying what is in the mind and usually uses for some situations that the condition of life isn’t suitable and good. *

*

*

*

*

.‫در كار خير حاجت هيچ استخاره نيست‬ P: Dar kare kheyr hajate hich estekhare nist. T: If you want to do good work It’s not necessary to take an astekhareh (divination).(Hafez) Astekhareh: some people use koran or rosary to determine this work they want to do is good or bad. M: This proverb uses for some situation that a person wants to do good work, but he or she doesn’t sure about it, the others say this proverb to ensure the person that work you want to do is a correct. E: Need one ask to do a good act?(Manoochehr Moosavi, P:342) * * * * * .‫مرا به خير تو اميد نيست شر مرسان‬ P: Mara be khyre tow omid nist shar maresan. T: I don’t have hope , you do a good for me, please don’t give your trouble. (Dehkhoda) 100

M: This proverb uses for some persons that don’t do a good act for others, instead they make some trouble for them. *

*

*

*

*

.‫داستاني است كه در هر سر بازاري هست‬ P: Dastanist ke dar har sare bazari hast. T: This story is a story that you can find it at the beginning of every bazzar. (Saadi) M: We use it when all the people know a secret and there isn’t any person that doesn’t know about it. *

*

*

*

*

.‫يك داغ دل بس است براي قبيله اي‬ P: Yek daghe del bas ast baraye ghabilei. T: A breavement is enough for a tribe.(Dehkhoda) M: This proverb refers to a painful subject or event for a groups of people and they are hopefull that doesn’t happen another bad event for them. *

*

*

*

.‫كه عتقا را بلند است آشيانه‬

* ‫برو اين دام بر مرغ دگر نه‬

P: Boro in dam bar morghe degar neh, ke angha ra boland ast ashiane. T: Go set trap another bird because the nest of eagle is very high.(Hafez) M: This proverb uses by clever and smart persons that say to a deceitful person, for this reason that they underestand his meaning and he can’t cheat them. *

*

*

‫در جهل مركب ابدالدهر‬

*

*

‫انكس كه نداند و نداند كه نداند‬ .‫بماند‬

P: Ankas ke nadanad va nadanad ke nadanad, dar jahle morakkab abadoddahr bemanad. T: A person that doesn’t know and he doesn’t know that he doesn’t know, he will ever remain mired in ignorance.(Dehkhoda) M: This proverb uses for some persons that think they have a lot of information but in fact their information is a little and they don’t know this subject so they are the most ignorant person. 101

E: Double ignorance,(Rahnama, P:31) *

*

‫از بد حادثه اينجا به‬

*

*

*

‫ما بدين در نه پي حشمت و جاه آمديم‬ .‫پناه آمديم‬

P: Ma bedin dar neh peye heshmato jah amadim, az bade hadese in ja be panah amadim. T: If we have come to you, is just for taking a refuge not for getting wealth and status.(Hafez) M: This proverb uses for some situation that we need a person that help us and we try to say that person we need his/ her help and we don’t want to misuse of his/ her position. *

*

‫نه جور اره كشيدي و‬

*

*

*

‫درخت اگر متحرك شدي ز جاي بجاي‬ .‫نه جفاي تبر‬

P: Derakht agar moteharrek shodi ze jay be jay na jowre arre keshidi va na jafaye tabar. T: If a tree can move of it’s place, It wasn’t forced to tolerate neither cruelty of a saw and nor oppression of an axe.(Anvari) M: This proverb refers to this subject that life without achiveness and movement causes loss and harm and vice versa traveling and moving causes you progress. E: Sloth wears out the body white it corrodes the mind.(Manoochehr Moosavi, P:337) *

*

*

*

!‫درخت خربزه ا… اكبر‬

* ‫درخت گردكان به اين بزرگي‬

P: Derakhte gerdakan be in bozorgi, Derakhte kharboze allaho akbar! T: When a walnut tree is so tall, what do you think about mellon tree? (Dehkhoda) M: This proverb uses for somethings that they aren’t similarity to each other or their similarity is too little. *

*

*

*

*

.‫خوش درخشيد ولي دولت مستعجل بود‬ P: Khosh derakhshid vali dolate mostaajal bood. 102

T: It shines very good but unfortunatly the period of that was very short. (Hafez) M: This proverb uses for some persons that the period of his/ her government was so greatness but it was very short. E: Up like a rocket and down like its stick.(Manoochehr Moosavi, P:328) *

*

*

*

* .‫آه صاحب درد را باشد اثر‬

P: Ah sahebe dard ra bashad asar. T: If the owner of pain sigh, it has strong influence.(Attar) M: This proverb refers to this subject that a person tolerates a lot of problems, make sigh and wants sth of God, It has inflience and God gives. E: It is the sigh of the oppressd that leaves it’s mark. .(Manoochehr moosavi, p:64) *

*

*

*

*

‫اگر دردم يكي بودي چه بودي؟‬ P: Agar dardam yeki boodi che boodi? T: It was great if I had just one pain.(Ba Ba taher) M: We use this proverb when we have a lot of peroblem abd others problem is added to them. E: Mis fortunes never come singly.(Manoochehr Moosavi, P:114) *

*

*

*

*

.‫با درد بساز تا به درمان برسي‬ P: Ba dard besaz ta be darman beresi. T: You should tolerate pain till you are cured.(Jameottamsil) M: We use this proverb when we try to say a person, there is a hope to occurred. *

*

*

*

*

.‫به هر كه بنگري به همين درد مبتلست‬ P: Be har ke bengari be hamin dard mobtalast. T: Every person that you see, has a this pain.(Dehkhoda) M: We use this proverb when a problem has expanded and a lot of people have the same problem. E: We are all in the same boat.(Dictionary of proverbs, P:77) *

*

* 103

*

*

.‫با دردكشان هر كه در افتاد بر افتاد‬ P: Be dardkeshan har ke daroftad baroftad. T: Every person wants to fight with lovers, he is killed finally.(Hafez) M: This proverb uses for some persons that are enemy with good- humoured persons and we use it to remind those persons that they don’t have a good life and they are ponished. *

*

*

‫جمعه به مكتب آورد طفل‬

*

*

‫درس معلم ار بود زمزمه محبتي‬ .‫گريز پاي را‬

P: Darse moallem ar bovad zemzemeye mohabbati, jome be maktab avarad tefle gorizpay ra. T: If teacher is a kind and teach very kindly sweetly, a student that doesn’t like learning and going to school and always escapes of school, come to school even Friday.(Friday is off) M: This proverb refers to this subject if you behave kindly and friendly the others like you. E: The teacher must supplant fears by love.(Manoochehr Moosavi, P:340) * * * * * .‫هر كس آن درود عاقبت كار كه كشت‬ P: Har kas an derod aghebate kar ke kesht. T: Finally you harvest the things that at the first you have planted.(Hafez) M: This proverb refers to this subject that finally every person will receive the reward of his good deeds and retaliation of his bad deeds. E: As you sow, so shall you reap.(Manoochehr Moosavi, P:340 ) *

*

*

*

*

.‫درويش هر كجا كه شب آيد سراي اوست‬ P:Darvish har koja ke shab ayad saraye oost. T: A dervish’s home is wherever, he is when evening arrives.(Saadi) M: We use this proverb in a trip, for saying that , It’s a trip and you are not at home so you should be satisfied youreself about the kind and quality of food and about the condition of place you want to rest it. *

*

*

‫از لق لق هر سگي چه باكست؟‬ 104

*

* ‫درياي وجود ما پاكست‬

P: Daryaye vojoode ma pakast, az lagh lagh har sagi che bakast? T: We know the existenece of ourselves is innocent, why we must be afraid of non-sense words. M: This proverb uses by some persons that doesn’t pay attention to the non-sense words towards his/ her enemy. *

*

*

*

‫اگر خواهي سلمت بر كنار‬

*

‫به دريا در منافع بي شمار است‬ .‫است‬

P: Be darya dar manafea bishomar ast, agar khahi salamat bar kenar ast. T:If you want to go the sea and work on it, it has a lot of profits but you are in dangerous and it is not safe.(saadi) M: This proverb uses for some persons that have a safe work but its income is low and this person prefer to do a dangerous work a lot of money. E1: Rats desert a sinking ship. (Manoochehr moosavi, p:189) E2: Praise the sea, but keep on land.(Dictionary of proverbs,p:78) * * * * * .‫دزدي كه نسيم را بدزدد دزد است‬ P: Dozdi ke nasim ra bedozdad dozd ast. T: If robber steal something of Nassim is a real robber.(Dehkhoda) M: We use this proverb when a person pretend, can do a work, and we say it’s easy, if you say right do that difficult work and Nassim was a professional robber in the pershion legend. E1: The fox knows much, but more he that catches him.(Manoochehr moosavi, p:314) E2: He is a thief indeed that robs a thief.(Dictionary of proverbs,p:79) *

*

*

*

*

.‫چه دزدي با چراغ آيد گزيده تر برد كال‬ P: Cho dozdi ba cheragh ayad gozidetar barad kala. T: If a robber goes to the robber with a light, he will find the worthest things.(sanayee) M: This proverb refers to this point if an educated person wants to do bad works and misuses of his/her knowledge he/she can do it better than the persons that don’t have enough knowledge. E1: Brave is the thief who carries a lamp in his hand.(Manoochehr moosavi, p:248) 105

E2: No knave to the learned knave.(Dictionary of proverbs,p:79) *

*

*

*

*

.‫دزديده بود آنچه نماند به خداوند‬ P: Dozdide bood anche namanad be khodavand. T: A person has robbed a thing that doesn’t have any similarity to him. (Jameottamsil) M: This proverb refers to this point if you see some thing that doesn’t have any similarity between the good and its owner you be sure It’s a robbery good. *

*

*

*

*

.‫دست بالي دست بسيار است‬ P: Dast balaye dast besyar ast. T: There are a lot of hands above a hand.(Amir khosrow) M: We use it when a person has a high-quality and we want to say there are other persons better than him/her. E1: The biter is some times bit. E2: Every one has his master.(Manoochehr moosavi, p:348) *

*

*

*

*

.‫دستت چو نمي رسد به بي بي درياب كنيز مطبخي را‬ P: Dastat cho nemiresad be bibi, daryab kanize matbakhira. T: If you can’t find a lady, marry with a servent of kitchen.(Dehkhoda) M: We use this proverb, especially for marriag at this meaning if a person can’t find an ideal spouse, marry with a common boy/ girl. E1: When life handles you lemon, make lemonade. E2: If life gives you lemons, make lemonade.(Manoochehr moosavi, p:350) *

*

*

*

* .‫دستي از دور بر آتش داري‬

P: Dast az door bar atash dari. T: You get your hand on the fire from far away.(Dehkhoda) M: This proverb uses for some persons that don’t know all the details about an event and don’t have enough information about that. E1: Back-seat-driver. E2: He who has no children, brings them up well.(Manoochehr moosavi, p:353) 106

*

*

*

*

*

.‫دستي از غيب برون آيد و كاري بكند‬ P: Dasti az gheyb boroon ayado kari bekonad. T: A hand appear from hidden and does a work.(Hazez) M: We use it when every was for solving a problem has closed ad there isn’t any solution, in this situation we are hopeful at very strong power that solve our problem, especially the God’s power. * * * * * .‫اين دست را مباد بر آن دست احتياج‬ P: In dast ra mabad bar an dast ehtiaj. T: This hand never require to that hand.(Jameottamsil) M: This proverb uses for some situation that a person needs money and for him/ her It’s very difficult to ask it of her/ him relatives. *

*

*

*

.‫سعدي از دست خويشتن فرياد‬

* ‫همه از دست غير مي نالند‬

P: Hame az daste gheyr minaland, saadi az dast khishtan faryad. T: All people complain others but saadi complain of himself.(saadi) M: This proverb uses by some persons that has a virtue judgement and when they are defeated in some works they don’t blame, on the contrary they come back to ourselves and try to find the reasons cause they are defeated. Saaid is famous Iranian port. *

*

*

*

*

.‫هنوزش دست بيرحمي دراز است‬ P: Hanozash daste birahmi drazast. T: Until now he/she can be a cruel.(Dehkhoda) M: This proverb uses for some beautiful middle-aged women that they are attractive even at this age. *

*

*

*

*

.‫دستك بزنيد كه هر چه برند بردند‬ P: Dastak bezanid ke harche barand bordand. T: To play Dastak that they took away all thing.(Jameottamsil) M: This proverb uses for some situation makes us indifferent. Dastak : Is a tool of music. 107

E1: A mill can not grind with the water that is past. E2: No use crying over spilt milk.(Manoochehr moosavi, p:351) *

*

*

*

.‫به كه محتاج دوستان باشي‬

* ‫گر گذاري و دشمنان بخورند‬

P: Gar gozario doshmanan bekhorand, beh ke mohtaje doostan bashi. T: If you get money and after your death, your enemy take your money, It’s better than you require your friends.(saadi) M: This proverb tries to justify making and saving money is good because when you need money, you have it for using and you don’t need others. E1: Better leave than lack. E2: He that gives his goods before he be dead, take up a mallet and knock him on the head.(Dictionary of proverbs, p:83) *

*

*

*

*

.‫يا رب دعاي خسته دلن مستجاب كن‬ P: Ya rab doaye khaste delan mostajab kon. Oh- my God grant(accept)lover’s prayer.(Ziaoddine khajandi) M: We use this proverb when we desire of God accept our prayers. *

*

*

*

*

.‫دلم خوش است كه نامم كبوتر حرم است‬ P: Delam khosh ast ke namam kabootare haram ast. T: I am happy and pleased that my name is shrine’s dove.(Mohtasham) M: This proverb uses by some persons that outwardly their job is honorable and important, but inwardly their job doesn’t have enough power according to their name’s job. E:1- Flattery butters no parsnips. E:2- Flattery will get you nowhere.(Manoochehr Moosavi, P: 360) *

*

*

*

*

.‫از دل برود هر آنكه از ديده برفت‬ P: Az del beravad har anke az dide beraft. T: When you don’t see a person, it goes out of your heart.(Jameottamsil) M: This proverb refers to this point, when you don’t see a person for a logn time little by little you will forget that person. E: Out of sight, out of mind.(Dictionary of proverbs, P:84) * * * * * 108

‫گو بيا سيل غم و خانه ز بنياد‬

‫ما كه داديم دل و ديده به طوفان بل‬ .‫ببر‬

P: Ma ke dadim delo dide be toofane bala, goo bia seyle ghamo khane ze bonyad bebar. T: We give our heart and sight to the disaster storm, you can say to grief flood comes and destroys our house.(Hafez) M: This proverb uses for very painful and hurtful situation that a person can’t tolelarte it. E: When you see your house in flames, approach and warm yourslf by it. (Dictionary of proverbs, P:85) *

*

*

*

‫مدعيانش طمع برند به حلوا‬

* ‫دلبر شيرين اگر ترش ننشيند‬

P: Delbare shirin agar torsh nanshinad, moddaianash tamae barand be halve. T: If sweet beloved doesn’t sit in frowning feature, her pretenders will take greed to Halva.(Saadi) M: This proverb refers to woman, if they behave very kindly to each person. It causes some persons misuse of them, so women should behave very dignified and don’t be kind to each person, some times they shouldn’t pay attention to some persons. E: Make yourself all honey, and the flies will devour you.(Manoochehr Moosavi, P:351) *

*

*

*

*

.‫هر آنكس كه دندان دهد نان دهد‬ P: Har ankas ke dandan dahad nan dahad. T: A person who gives a teeth, he himself gives a bread.(Saadi) M: This proverb refers to this point that God is bestower of our daily bread. E: God never sends a mouth, but he sends meat for it. (Rahnam, P:360) *

*

*

*

*

.‫دنيا پس از مرگ من چه دريا چه سراب‬ P: Donya pas az marge man che darya che sarab. T:After my death, It’s not important, the world be a sea or a mirage. (Pendare razi) 109

M: This proverb uses just by selfish persons that don’t think to any thing or any person except themselves. E:1- Let the world after death be ocean or ill. E:2- After me the deluge come hell or high water.(Manoochehr Moosavi, P:365) *

*

*

*

*

.‫از دور مي برد دل و نزديك زهره را‬ P: Az door mibarad delo nazdik zahre ra. T: It attracts us in faraway, but when it somes near, It is frightening. (Dehkhoda) M: This proverb refers to a person when you see her/ him in faraway she/ he is beautiful and attractive but when it comes near, It is ugly and frightening. E:1- A distant drum sounds pleasant. E:2- Blue are the hills that are for away.(Manoochehr Moosavi, P:62) *

*

*

*

*

.‫دوست نبايد ز دوست در گله باشد‬ P: Doost nabayad ze doost dar gele bashad. T: A friend must not complain of his/ her friend.(Dehkhoda) M: This proverb uses for some situation that a person get angry to his/ her friend and the others try to say her/ him you should foregive your friend . E: Love your friend with his fault.(Manoochehr Moosavi, P:375) *

*

*

*

*

.‫از دست دوست هر چه ستاني شكر بود‬ P: Az daste doost har che setani shekar bovad. T: Every thing that you get of your friend is sugar.(Saadi) M: This proverb uses for some situation that a person gets a gift of his friend especially when a gift is inexpensive. E: It is the thought that counts.(Manoochehr Moosavi, P:93) * * * * * .‫از دوست يك اشارت از ما به سر دويدن‬ P: Az dosst yek esharat az ma be sar davidan. T: If a friend beckons we will run with our head.(Jameottamsil) M: This proverb always uses when a person accepts a friend’s invitation and wants to say he/ she is so happy of this invitation. E: Your wish is my command.(Manoochehr Moosavi, P:96) 110

*

*

‫شادي مكن كه بر تو‬

*

*

*

‫اي دوست بر جنازه دشمن چو بگذري‬ .‫همين ماجرا رود‬

P: Ey doost bar jenazeye doshman cho bogzari, shadi makon ke bar tow hamin majara ravad. T: Oh- my friend if you see your enemy’s corpse, dosen’t be happy because this event will happen for you in the future.(Saadi) M: We use it when we want to say a person dosen’t be happy about her/ his enemy’s death. E: 1- Rejoice not when your enemy falls. E: 2- Rejoice not in another’s sorrow.(Manoochehr Moosavi, P135) *

*

*

‫مگسانند گرد شيريني‬

*

*

‫اين دغل دوستان كه مي بيني‬

P: In daghal doostan ke mibini, magasanand gerde shirini. T: These deceitful friends that you see they are flies around sweet. M: We use this proverb for some persons pretend, they are real friends and use of your wealth but when they see your money is finishing or you have a problem and you need their help, they abandon you and leave you alone. E:1- Trencher friends are seldom good neigh bors. E:2- Dogs way their tailsnat so much in love to you as to your bread. (Manoochehr Moosavi, P:139) *

*

*

*

*

.‫كه دوستان وفادار بهتر از خويشند‬ P: Ke doostane vafadar behtar az khishand. T: If you have a faithful friend, he/ she will be better than your relatives. (Saadi) M: This proverb wants to admire of faithful friends that they do any works for their friends. E:1- A good friend is my nearest relation.(Dictionary of proverbs, P:90) E:2- A good friend is worth more than a near kinsman.(Rahnama, P:190) *

*

*

*

*

.‫هر چه از دوست مي رسد نيكوست‬ 111

P: Har che az doost miresad nikoost. T: Every thing you get of your friend is pleasant.(Jameottamsil) M: This proverb uses for some situation that a person gets a gift of his friend especially when this gift is inexpensive. E:1- It is the thought that counts.(Manoochehr Moosavi, P:654) E:2- He that gives me small gifts, would have melive.(Dictionary of proverbs, P:88) *

*

*

*

*

.‫دوستي با هر كه كردم خصم مادرزاد شد‬ Doosti ba har ke kardam khasme madarzad shod. T: I made a friend with every one after a few times he was my enemy. (( Bahmanyar )) M: This proverb uses by some persons that they aren’t carefull about making friends. *

*

*

*

*

.‫دوستي را قسمي لزم نيست‬ P: Doosti ra ghasami lazem nist. T: In your friendship swear is not necessary.(( Bahmanyar )) M: This proverb means, between two friends all things are according to kindness, affection and trust. * * * * * ‫همان دوغ است و آن دوغ‬

‫اگر صد سال در مشكي زني دوغ‬ .‫است و آن دوغ‬

P: Agar sad sal dar moshki zani doogh, haman doogh asto an doogh asto an doogh. T: If you shake a doogh (butter milk, yogurt and water) in a mashk (good skin or lary leathern bottle) for one hundered after passing these years that doogh is still that doogh.(Dehkhoda) M: This proverb uses for some persons that their nature is fixed and after many years their nature doesn’t change even if they are punished. *

*

*

*

*

.‫كس نگويد كه دوغ من ترش است‬ P: Kas nagooyad ke dooghe man torsh ast. T: Nobody says my doogh (butter milk, yogurt and water) is sour. (Nezami) 112

M: When a person commend and praise of his goods a lot. The other person uses it for scorning the sales person and his goods. E:1- No man cries stinking fish.(Dictionary of proverbs, P:91) E:2- Don’t cry stinking fish.(Manoochehr Moosavi, P:536) *

*

‫پس ما به تماشاي‬

*

*

*

‫دولت به خزان دادي و حشمت به سگان‬ ‫جهان آمده ايم؟‬

P: Dolat be khazan dadio heshmat be sagan, pas ma be tamashaye jahan amadeim? T: You give government to autumn and magnificence to dogs. Do we come for watching the world?(Dehkhoda) M: This proverb uses by some persons that believe, wretched persons get and obtain some wealth and position but they don’t deserve and dpeakers must receive and get them. *

*

*

*

*

.‫گر به دولت برسي مست نگردي مردي‬ P: Gar be dolat beresi mast nagardi mardi. T: If you be a ruler and after don’t become drunk you are real man. (Dehkhoda) M: This proverb refers to some person that recently get a lot of money, they forget their past days and behave very proudly. E:1- Authority shows the man. E:2- If you wish to know a man, give him authority.(Manoochehr Moosavi, P:554) *

*

*

*

* .‫ده مرو ده مرد را احمق كند‬

P: Dah marv dah mard ra ahmagh konad. T: Ten persons that don’t like going, make foolish ten other persons. (Molavi) M: This proverb uses when a person try to persuade citizens don’t live in a village and encourage villagers go to the big city. 113

*

*

*

*

* .‫دهن سگ به لقمه دوخته به‬

P: Dahane sag be loghme dookhte beh. T: You can fasten or sew a mouth dog with a morsel.(Saadi) M: This proverb uses for some persons that are impolite and foulmouthed and you must give black mail to them that they don’t do that bad behaviours. E: 1- Cast a bone in the devil’s teeth, and he’ll save you.(Manoochehr Moosavi, P:380) E:2- Cast a bone in the devil’s teeth.(Dictionary of proverbs, P:114) *

*

*

*

*

.‫طاقت ديدن ندارد روي پنهان مي كند‬ P: Taghate didan nadarad rooy penhan mikonad. T: He/ she dosen’t tolelarte to meet us, hide her/ him face.(Jameottamsil) M: This proverb uses by some persons that want to meet a person but they are sure that person make excuses for dosen’t meet them. * * * * * .‫ديو چو بيرون رود فرشته در آيد‬ P: Div cho biroon ravad fereshte darayad. T: When monster goes out, angel comes in. (Hafez) M: We use this proverb when a good and righteous person succeed a bad and cruel person. * * * * * .‫ديوانه باش تا غم تو عاقلن خورند‬ P: Divane bash ta ghame tow aghelan khorand. T: Be a crazy person in order to wise person worry about you. (Jameottamsil) M: This proverb refers to his point, that because wise persons underestand many things, They always worry about their lives but if these persons were crazy. Lived easier. E:1- Who knows much will suffer much. E:2- Education is sometimes a curse.(Manoochehr Moosavi, P:41) * * * * * .‫ديوانه چو ديوانه ببيند خوشش آيد‬ P: Divane cho divane bebinad khoshash ayad.

114

T: When a crazy persons see another crazy, they enjoy speaking to each other. M: This proverb means when two unaware and fool persons see each other, they enjoy speaking to each other and It’s natural. E:1- He is an ass (a fool) that brays against another ass.(Dictionary of proverbs, P:94) E:2- One ass does scrub another.(Rahnama, P:194) * * * * * ‫كي تواند كه شور هستي بخش؟‬

‫ذات نايافته از هستي بخش‬

P: Zate nayafte az hastibakhsh, key tavanad ke shoore hastibakhsh. T: When your nature is not originator how it can be creator.(Molavi) M: This proverb refers to this point how a person that dosen’t have imormation and art, can teach these to others. E: Existence cannot emanate from an unexisting essence.(Manoochehr Moosavi, P:385)

*

*

*

‫جنس خود را همچو كاه و‬

*

*

‫ذره ذره كاندرين ارض و سماست‬ .‫كهرباست‬

P: Zarre zarre kandarin arzo samast, jense khod ra hamcho kaho kahrobast. T: Every thing that there are in the earth and sky find their species like chaff(hay)and magnet.(Molavi) M: This proverb refers to this point that every person likes to speak and make relation with a person that has a lot of in common. E:1- Birds of a feather flock together. E:2- Each sheep with his flock.(Manoochehr Moosavi, P:532) *

*

*

*

*

.‫به راحتي نرسيد آنكه زحمتي نكشيد‬ P: Be rahati naresid anke zahmati nakeshid. T: If you don’t try hard, you don’t get comfort and rest.(Hafez) M: This proverb refers to this point, for every valuable thing you must try hard. E:1- No pains, No gains.(Rahnama, P:90) E:2- Nothing to be got without pains. (Rahnama, P:97) *

*

*

*

* .‫رخش بايد تا تن رستم كشد‬

P: Rakhsh bayad ta tane rostam keshad.

115

T: A Rakhsh is needed to carry Rustam, or A horse that can tolerate Rustam’s weight must be a Rakhsh.(Dehkhoda) M: This proverb uses for some situation that wants to refer a suitable arrangement between carrier and load. E:1- It is a butcher’s horse that carries a calf so weel. E: 2- An old horse for a hard road.(Manoochehr Moosavi, P:391) *

*

*

‫منش كرده ام رستم‬

*

*

‫كه رستم يلي بود در سيستان‬ .‫داستان‬

P: Ke rostam yali bood dar sistan, manash kardeam rostame dastan. T: Rustam was a hero in seestan but I made him a hero in the storybook. (Dehkhoda) M: We use it when we want to say a famous person dosen’t get her/ his glories and honours alone, we do help him/ her to get this position. * * * * * .‫خواهي نشوي رسوا همرنگ جماعت شو‬ P: Khahi nashavi rosva hamrange jamaat show. T: If you don’t want to become egregious, conform with the majority. (Dehkhoda) M: This proverb uses for some situation that you want to justify people’s behaviour and costums however they are against your thought and behaviour. E:1- One must howl with the wolves.(Dictonary of proverbs, P:96) E:2- When in Rome do as the Romans do. (manoochehr Moosavi, P:322) *

*

*

*

*

.‫ما كه رسواي جهانيم غم عالم پشم است‬ P: Ma ke rosvaye jahanim ghame alam pashm ast. T: Sorrow of the world is like a wool for us because we are disgrace in all the world. (Dehkhoda) M: This proverb uses for licentious persons that pretend don’t pay attention to any thing and do some works that aren’t good. E:1- A miss is as good as a mile. E:2- An inch in missing is as bad as a mile.(Manoochehr Moosavi, P:12) *

*

* 116

*

*

‫مي كشد آنجا كه خاطر خواه‬

‫رشته اي برگردنم افكنده دوست‬ .‫اوست‬

P: Reshtei bar gardanam afkande doost, mikeshad anja ke khater khahe oost. T: My friend sling a string in my neck and take me everywhere he/ she likes. (( Bahmanyar )) M: This proverb uses by some persons that listen to his/ her beloved, do every work he/ she likes and go every where he / she wants. *

*

*

.‫اما گرهيش در ميان هست‬

*

*

‫چون رشته گسست مي توان بست‬

P: Chon reshte gosast mitavan bast, amman gerehish dar mian hast. T: When a string is broken, you can tie it but there is a its knot.(Amir Khosrow) M: We use this proverb when two friends make up but can see some offense between them. E:1- When one reknots a broken cord, it holds , but , one feels the knot. E: 2- Nothing seems quite as good as new after being broken.(Manoochehr Moosavi, P:287) *

*

*

*

*

.‫رطب خورده منع رطب چون كند‬ P: Rotab khorde mane rotab choon konad. T: How can he, who is himself eating dates, forbid others from eating them. (Saadi) M:We use it when we can’t advise a person to do a special work becouse for some reasons we don’t do it, and we use this proverb in vice versa. E: How can one who practices something himself forbid others from doing the same.(Manoochehr Moosavi, P:392) *

*

*

*

*

.‫اگر رفيق شفيقي درست پيمان باش‬ P: Agar rafighe shafighi dorost peyman bash. T: Be faithful, If you are an intimate friend.(Hafez) M: We use this proverb when we want to remind our friends their promises. E: 1- He is no friend who plays double. E: 2- A good friend never offends.(Manoochehr Moosavi, P:115) 117

*

*

*

*

*

.‫نامبرده رنج گنج ميسر نمي شود‬ P: Naborde ranj ganj moyassar nemishavad. T: If you don’t try hard, you can’t find a treasure.(Saadi) M: This proverb means for making money you must try hard and tolerate difficult situation. E:1- No pains, No gain. E:2- He who doesn’t take a chance doesn’t gain.(Manoochehr Moosavi, P:622) *

*

*

‫خدا مي رساند ز هر جا كه‬

*

*

‫به رندان مي ناب و معشوق مست‬ .‫هست‬

P: Be rendan meye nabo maashooghe mast, khoda miresanad ze har ja ke hast. T: For free thinkers (souls), pure wine and drunken beloved are sufficient, God get them at every place.(Dehkhoda) M: We use this proverb when we have obtain somethings that we need them and we know it’s a God’s favour. *

*

*

*

*

.‫رنگ رخساره خبر مي دهد از سر درون‬ P: Range rokhsare khabar midahad az serre daroon. T: The color of your face says your secret.(Saadi) M: This proverb refers to this point that always appearance shows what is in your mind, you are happy or upset. E:1- What you wear in your heart shows in your face. E:2- Everything looks like its owner.(Manoochehr Moosavi, P:395) *

*

*

*

*

.‫آنجا كه رنگ و بوي بود گفتگو بود‬ P: An ja ke rango booy bovad goftegoo bovad. T: On that place that there is a color and smell, there is a discussion.(Saadi) M: This proverb refers to a beautiful woman and means at every place that arrives a beatiful woman, others epeak about her. *

*

*

*

* .‫روبرو بودن به از پهلو بودن‬

118

P: Rooberoo boodan beh az pahloo boodan. T: The position of face to face is better than sit beside a person.(Dhekhoda) M: This proverb refers to this point, sitting in front of each other is better than sitting next to, because when you sit opposite of each other you can see your friend’s face and you have a closest relationship. *

*

*

*

*

.‫آب از سر چشمه گل آلود است‬ P: Ab az sarcheshme gelalood ast. T: It has trouble at its start.(A comprehensive dictionary of proverbs B. Gorjian and Sh. Molonia, P:1) E: Consider the source.(Manoochehr Moosavi, P: 2) *

* * * .‫مهمان ناخوانده خرجش پاي خودش است‬

P: Mhemane nakhandeh kharjash paye khodash ast. T: An unbidden guest must bring his stool with him.(Gorjian, P:181) E: Who comes uncalled, sits unserved. (Manoochehr Moosavi, P:615) *

*

*

* .‫دستي از دور بر آتش دارد‬

P: Dasti az door bar atash darad. T: A quarrel in a neighboring is a pleasure to the eye.(Gorjian, P:143) E: Monday morning quaterbacking. (Manoochehr Moosavi, P: 201) *

*

*

* .‫باد آورده را باد مي برد‬

P: Bad avarde ra bad mibarad. T: Quickly come, quickly go. (Gorjian, P:143) E: Easy got, easy spend. (Manoochehr Moosavi, P:150) *

*

*

* .‫ريگي به كفش دارد‬

P: Rigi be kafsh darad. T: He has a pebble in his shoe. (Gorjian, P: 131) E: Have something up one’s sleeve. (Manoochehr Moosavi, P:403) 119

*

*

*

* .‫خليق هر چه ليق‬

P: Khalayegh har che layegh. T: People got the government they deserve. (Gorjian, P:131) E: You get what you deserve. (Manoochehr Moosavi, P: 320) *

*

*

* .‫آه ندارد كه با ناله سوادا كند‬

P: Ah nadarad ke ba nale soda konad. T: He has not a penny to bless himself with. (Gorjian, P:131) E: He is as poor as a church mouse.(Manoochehr Moosavi, P: 66) *

* * * .‫قطره قطره جمع گردد وانگهي دريا شود‬

P: Ghatre ghatre jame gardad vangahi darya shavad. T: Penny and penny will make many. (Gorjian, P:131) E: Many drops make a flood. (Manoochehr Moosavi, P:517) *

*

* * .‫صلح مملكت خويش خسروان دانند‬

P: Salahe mamlekate khish khosrovan danand. T: The matter is on the knees of the gods.(Gorjian, P:110) E: To the victors belong the spoils. (Manoochehr Moosavi, P:473) *

*

*

* .‫هشتش گرو نه است‬

P: Hashtash gerove noh ast. T: He cannot make both ends meet. (Gorjian, P: 109) E: He that has but four and spends five, has no need of a purse. (Manoochehr Moosavi, P:693) *

*

*

* .‫ته سه نشه بازي نشه‬

120

P: Ta se nashe bazi nashe. T: There is luck in odd numbers. (Gorjian, P:108) E: Third time’s the charm. (Manoochehr Moosavi, P:236) *

*

*

* .‫شاهنامه آخرش خوش است‬

P: Shahname akharash khosh ast. T: Lucky at cards, unlucky in love. (Gorjian, P:108) E: All is well that ends well. (Manoochehr Moosavi, P:457) *

* * * .‫رنگ رخساره خبر مي دهد از سر ضمير‬

P: Range rokhsare khabar midahad az serre zamir. T: A merry heart maketh a cheerful contenance, (Gorjian, P:79) E: Everything looks like its owner. (Manoochehr Moosavi, P:395) *

* * * .‫طل كه پاك است چه منتش به خاك است‬

P: Tala ke pak ast che mennatash be khak ast. T: He hold his head up. (Gorjian, P:78) E: A clear sonscience fears no accuser. (Manoochehr Moosavi, P:56) *

*

* * .‫مثل كبك سرش را زير برف كرده‬

P: Mesle kabk sarash ra zire barf karde. T: He hides his head in the sand. (Gorjian, P:78) E: The cat shuts its eyes while it steals cream. (Manoochehr Moosavi, P:590) *

*

*

*

.‫هر چه پيش آيد خوش آيد‬ P: Har che pish ayad khosh ayad. T: Whatever happen is for the best.(Gorjian, P:76) E: Things happen for the best. (Manoochehr Moosavi, P:655) 121

*

*

*

* .‫دشمن دانا به از نادان دوست‬

P: Doshmane dana beh az nadane doost. T: Better a wise enemy than a foolish friend. (Gorjian, P:61) E: Better an open enemy than a false friend. (Manoochehr Moosavi, P:351) *

*

* * .‫عقل كه نيست جان در عذاب است‬

P: Aghl ke nist jan dar azab ast. T: Fools rush in where angels fear to tread. (Gorjian, P:58) E: What is not wisdom is danger. (Manoochehr Moosavi, P:494) * * * * .‫قدر عافيت كسي داند كه به مصيبتي گرفتار آيد‬ P: Ghadre afiat kasi danad ke be mosibati gereftar ayad. T: I was crying for not having shoes till I saw a man without fool. (Gorjian, P:58) E: Health is not valued till sickness comes. (Manoochehr Moosavi, P:514) *

*

* * .‫كفش كهنه در بيابان نعمت است‬

P: Kafshe kohne dar biyaban nemat ast. T: One foot is better than two crutches. (Gorjian, P:58) E: Something is better than nothing. (Manoochehr Moosavi, P:523) *

*

*

* .‫بي مايه فطير است‬

P: Bimaye fatir ast. T: A feast is not made of mushroom only.(Gorjian, P:53) E: He who oays the piper calls the tune. (Manoochehr Moosavi, P:204) *

*

*

* .‫از كيسه خليفه مي بخشد‬

P: Az kiseye khalife mibakhshad. T: It is easy to be generous with another man’s money. (Gorjian, P:45) 122

E: Someone else’s money spends easier. (Manoochehr Moosavi, P:97) * * * * .‫فضول را بردند حهنم گفت هيزمش تر است‬ P: Fozool ra bordand jahannam goft hizomash tar ast. T: Curiosity killed the cat.(Gorjian, P:31) E: Too much curiosity lost paradise . (Manoochehr Moosavi, P:508) *

*

*

* .‫گدا و اين همه ادا‬

P: Geda va in hame ada. T: Beggars must not be choosrs.(Gorjian, P:10) E: Poor and proud? (Manoochehr Moosavi, P:22) *

*

*

* .‫تخم مرغ دزد شتر دزد مي شود‬

P: Tokhme morgh dozd shotor dozd mishavad. T: All beginning is hard, sald the thief, he began by stealing an anvil. (Gorjian, P:10) E: He that steals an egg will steal a chicken. (Manoochehr Moosavi, P:243) *

*

*

*

.‫دنداني كه درد مي كند بايد كشيد‬ P: Dandani ke dard mikonad bayad keshid. T: Who has aching teeth, has ill tenants . (Gorjian, P:169) E: If thine eye offend thee, pluck it out. (Manoochehr Moosavi, P:365) *

*

*

* .‫يك دست صدا ندارد‬

P: Yek dast seda nadarad. T: It takes two to make a bargain. (Gorjian, P:168) E: Onw hand can’t clap. (Manoochehr Moosavi, P:712) *

*

*

* .‫اين قصه سر دراز دارد‬

123

P: In ghese sare deraz darad. T: It is an endless talk. (Gorjian, P:168) E: It is a long story. (Manoochehr Moosavi, P:140) *

*

*

* .‫بشنو و باور نكن‬

P: Beshnovo bavar nakon. T: Do not believe all that you hear. (Gorjian, P:162) E: Believe not all you hear. (Manoochehr Moosavi, P:183) *

* * * . ‫زندگي جنگ است جانا بهر جنگ آماده شو‬

P: Zendegi jang ast jana bahre jang amade show. T: Life is a battle, not a feast. (Gorjian, P:138) E: Life is subject to ups and downs . (Manoochehr Moosavi, P:417) *

*

*

*

. ‫گاو پيشاني سفيد‬ P: Gave pishani sefid. T: He is as well. Known as the village pump. (Gorjian, P:213) E: Stand / stick out like a sore thumb / throat. (Manoochehr Moosavi, P:590) *

*

*

* .‫براي لي جرز ديوار خوب است‬

P: Baraye laye jerze divar khoob ast. T: He is pretty fellow to make an axle- tree for an oven.(Gorjian, P:329) E: He is good for nothing. (Manoochehr Moosavi, P:170) *

*

*

* .‫خدا خر را شناخت شاخش نداد‬

P: Khoda khar ra shenakht shakhash nadad. T: If the cat had wings, she would chok all the birds in the air . (Gorjian, P:192) E: God spends crust cow short horns. (Manoochehr Moosavi, P:309) 124

*

*

*

* .‫هندوانه زير بغلش گذاشتند‬

P: Hendevaneh zire baghalash gozashtand. T: They lay it on thick. (Gorjian, P:271) E: Butter someone up. (Manoochrh Moosavi, P:701) *

*

*

* .‫پيشگيري بهتر از درمان است‬

P: Pishgiri behtar az darman ast. T: Take care when you are in good health.(Gorjian, P:78) E: Prevention is better than cure. (Manoochehr Moosavi, P:494) *

*

*

*

.‫زبان سرخ سر سبز مي دهد بر باد‬ P: Zabane sorkh sare sabz midahad bar bad. T: The tongue talks at the head’s cost. (Gorjian, P:78) E: Confess and be hanged. (Manoochehr Moosavi, P:406) *

*

*

* .‫كارد به استخوانش رسيده‬

P: Kard be ostekhanash reside. T: He grows impatient. (Gorjian, P:72) E: It has come to the pinch. (Manoochehr Moosavi, P:524) *

*

*

* .‫جا نماز آب مي كشد‬

P: Janamaz ab mikeshad. T: The beads in the hand, and the Devil in capuch. (Gorjian, P:75) E: The hypocrite tributes to God that he may impose on men. (Manoochehr Moosavi, P:266) *

* * * .‫چرا عاقل كند كاري كه باز آرد پشيماني‬

P: Chera aghel konad kari ke baz arad pashimani. 125

T: Too hasty burned his lips.(Gorjian, P:77) E: Better be safe/ sure than sorry. (Manoochehr Moosavi, P:274) *

*

*

* .‫از هول حليم افتاد تو ديگ‬

P: Az hole halim oftad too dig. T: A hasty man never wants woe.(Gorjian, P:77) E: Fall into the pot for want of porridge. (Manoochehr Moosavi, P:104) *

*

*

*

.‫ از آنها بچه اي شد كاشكي نام‬،‫اگر را با مگر ترويج كردند‬ P: Agar ra ba magar tarvij kardand, az anha bachei shod kashki nam. T: If ifs and ands were pots and pans, there’d be no work for thinkers’ hands. (oxford double way dictionary of English proverbs- compiled by kambiz parsai, P:45) E: Pigs might fly, if they had wings. (Manoochehr Moosavi, P:115) *

*

*

* .‫سير از گرسنه خبر ندارد‬

P: Sir az gorosne khabar nadard. T: Its evil speaking be twin a full man and a fasting. (O.K.P.P:39) E: The full do not believe the hungry.(Manoochehr Moosavi, P:451) *

*

*

* .‫پشت سر مرده نبايد حرف زد‬

P: Poshte sare mordeh nabayad harf zad. T: Never speak ill of the dead.(O.K.OP.P:78 AND 79) E: Speak well of the dead. (Manoochehr Moosavi, P:82) *

*

*

* .‫كار نشد ندارد‬

P: Kar nashod nadarad. T: The difficult is done at once the impossible take a little longer. (O.K.P.P:23) E: Nothing is difficult to a willing mind. (Manoochehr Moosavi, P:527) 126

*

* * * . ‫آب كه از سر گذشت چه يك ني چه صد ني‬

P: Ab ke az sar gozasht che yek ney che sad ney. T: In for a penny in for a pound. (O.K.P.P:46) E: What is rain to a drowning man. (Manoochehr Moosavi, P:12) *

* * * .‫هر گونه پرورش دهي همانگونه مي رويد‬

P: Har goone ke parvaresh dahi haman goone mirooyad. T: As the twig is bent, so is the tree inclined. (O.K.P.P:88) E: What is in the jar will leak out of it . (Manoochehr Moosavi, P:96) *

*

* * .‫تا تنور داغ است نان را بچسبان‬

P: Ta tanoor dagh ast nan ra bechasban. T: See strike while the iron is hot. (O.K.P.P:81) E: Strike while the iron is hot. (Manoochehr Moosavi, P:231) *

*

*

* .‫انصاف هم خوب چيزي است‬

P: Ensaf ham khoob chizi ast. T: Fare play’s a jewel. (O.K.P.P:30) E: Equity/ justice is half religion. (Manoochehr Moosavi, P:128) * * * * .‫ يك روز به كار آيد‬،‫هر چيز كه به چشم خوار آيد‬ P: Har chiz ke be cheshm khar ayad, yek rooz bekar ayad. T: Keep a thing seven years and you’ll always fined a use for it.(O.K.P.P:47) E:Lay things by, they may come to use. (Manoochehr Moosavi, P:662) *

* * * . ‫انسان را به دوستش مي توان شناخت‬

P: Ensan ra be doostash mitavan shenakht. T: A man is known by the company he keeps. (O.K.P.P:10) 127

E: Tell me with whom you go and I will tell you who you are.(Manoochehr Moosavi, P:127) *

*

*

*

.‫اين موها را در آسياب سفيد نكردم‬ P: In mooha ra dar asiab sefid nakardam. T: Experience keeps a dear school. (O.K.P.P:29) E: Years know more than books.(Manoochehr Moosavi, P:612) *

*

* * .‫راز خود را به بيش از يك تن مگوي‬

P: Raze khod ra be bich az yek tan magooy. T: There may keep a secret if two of them are deed. (O.K.P.P:84) E: A woman conceals what she knows not. (Manoochehr Moosavi, P:388) *

*

*

* .‫مال يافته حلل است‬

P: Male yafteh halal ast. T: Finders keepers. (Hossein Mirshahi, P:102) E: Stolen fruit is always sweeter. (Manoochehr Moosavi, P:606) *

*

*

* .‫پول حلل مشكلت است‬

P: Pool hallale moshkelat ast. T: Golden key can open any door. (O.K.P.P:38) E1: Money talks. E2: Mnoey governs the world.(Manoochehr Moosavi, P:220) *

*

* * .‫افراط و تفريط است كه مهلك است‬

P: Efrato tafrit ast ke mohlek ast. T: It is the pace that kills.(O.K.P.P: 66) E: Waste not, want not. (Manoochehr Moosavi, P:242) *

*

* 128

*

.‫هر كاري هزار راه دارد تو بدترين را انتخاب كردي‬ P: Har kari hezar rah darad, tow badtarin ra entekhab kardi. T: There are more ways of killing a dog than choking it with Butter.(O. K. P. P:92) E: There are more ways of killing a dog than hanging it. (O.K.P.P:92) *

*

*

* .‫اين نيز بگذرد‬

P: In niz bogzarad. T: Jouk and Let the jaw go by.(O.K.P.P: 46) E: Times change .(Manoochehr Moosavi, P:143) *

* * * .‫در شهر كوران مرد يك چشم پادشاه است‬

P: Dar shahre kooran marde yek cheshm padeshah ast. T: In country of the blind the one eye man is king.(O.K.P.P:20) E: In the valley of the blind the one-eyed man is king.(Manoochehr Moosavi, P:341) * * * * .‫چراغي كه به خانه رواست به مسجد حرام است‬ P: Cheraghi ke be khane ravast be ,masjed haram ast. T: Never is my kirtle but nearer is my.(O.K.P.P:60) E: Charity begins at home .(Manoochehr Moosavi, P:275) *

*

*

* .‫كاچي به از هيچي‬

P: Kachi beh az hichi. T: Half a loaf better than no bread.(Balooch) E: Something is better than nothing. (Manoochehr Moosavi, P:523) *

*

*

* .‫كم بخور هميشه بخور‬

P: Kam bokhor hamishe bokhor. T: One half is better than the whole.(O.K.P.P:40) 129

E: Contentment shall make a man rich.(Manoochehr Moosavi, P:519) * * * * .‫سري را كه درد نمي كند دستمال نمي بندند‬ P: Sari ra ke dard nemikonad sadtmal nemibandand. T: Half – way see do not meet troubles half – way .(O.K.P) E: Let well enough, alone . (Manoochehr Moosavi, P:438) * * * * .‫ هر آنمس پف كند ريشش بسوزد‬،‫چراغي را كه ايزد برفروزد‬ P: Cheraghi ra ke izad bar foroozad, har ankas pof konad rishash besoozad. T: Hammer: See the church is and an anvil which has worn out many hammers.(Hossein Mirshahi, P:275) E: The tree that God plants, no wind hurts it .(Manoochehr Moosavi, P:275) *

* * * .‫دست راستش از دست چپ بي خبر است‬

P: Daste rastash az daste chap bikhabar ast. T: One hand for oneself and one for the ship.(Hossein Mirshahi) E: The right hand is salve to the left.(Manoochehr Moosavi, P:351) * * * * .‫ دست هم بر مي گردد روي را مي شويد‬،‫دست دست را مي شويد‬ P: Dast dast ra mishooyad, dast ham barmigardad rooy ra mishoyad. T: One hand washes the other.(O.K.P) E: One hand may wash the other , but both the face.(Manoochehr Moosavi, P:350) *

*

*

* .‫بادنجان بم آفت ندارد‬

P: Bdenjane bam afat nadard. T: A bad thing never dies .(Gorjian, P:23) E: A bad penny keeps turning up. (Manoochehr Moosavi, P: 151) *

*

*

* .‫حرف حق تلخ است‬

130

P: Harfe hagh talkh ast. T: Facts are stubborn things.(O.K.P) E: Truth is bitter.(Manoochehr Moosavi, P: 295) * * * * .‫با آرامش و صبوري كارها را بهتر مي توان انجام داد‬ P: Ba aramesh va saboori karha ra behtar mitavan anjam dad. T: Fair and softly goes far in a day .(O.K.P) E: Patience is a remedy for every grief.(Manoochehr Moosavi, P:468) *

*

*

* . ‫دوري و دوستي‬

P: Doori va doosti. T: Familiarity breedos contempt.(O.K.P) E: Absence makes the heart grow fonder.(Manoochehr Moosavi, P:370) * * * * (‫ )چون قضا نازل شود چشم خرم بسته ماند‬.‫با قضا كارزار‬ P: Ba ghaza karzar. T: Accident will happen.(O.K.P) E: We use striving against fate.(Manoochehr Moosavi, P:158) *

*

*

*

.‫آواز دهل شنيدن از دور خوش است‬ P: Avaze dohol shenidan az door khosh ast. T: Blue are the hills that are far away: Far and softly goes far in a day. (O.K.P) E: A distant drum sounds pleasant .(Manoochehr Moosavi, P:82) *

*

*

* .‫مثل دكان سمساري‬

P: Mesle dokane semsari. T: As a second- hand goods shop.M M: This famous comparison taken from this text: “ like the second- hand goods shop which was the most decorated shops in that period, a hall and two corridors 131

were filled with table, chair , furniture, carpet, rug, and lamp” . (AbdollahMostofi- My life, the second volume 436) *

* * * ‫ دهخدا‬. ( ‫مثل دندان فيل ) يا قاطر يا گراز‬

P: Mesle dandane fil(ya ghater ya goraz). T: As an elephant tooth (or mule or boar). (Dehkhoda) M: A big tooth *

*

*

* ‫دهخدا‬: ‫مثل ديوار گوشتي‬ .‫حاجب ماوراء‬

P: Mesle divare gooshti. T: As a fleshy wall. (Dehkhoda) M: Opa que. *

*

*

* ‫ دهخدا‬. ‫مثل رستم در حمام‬

P: Mesle Rostam dar hammam. T: As a Rostam’s picture on the door of bath. (Dehkhoda) M: A meaningless phase.In ancient times, over the door of public bathes was decorated with drawing boards which showed Rostam as a coarse . Athlete often inspired of Ferdosi shahname. * * * * ‫ دهخدا‬.‫مثل ريش بز‬ P: Mesle rishe boz. T: As goats beard. (Dehkhoda) M: A short and sharp- pointed beard. *

*

*

* ‫ دهخدا‬. ‫مثل زالو‬

P: Mesle zaloo. T: As a leech. (Dehkhoda) M: Tenacious, importunate, black and narrow. *

*

*

* ‫ دهخدا‬.‫مثل زانوي شتر‬

P: Mesle zanooye shotor. 132

T: As camel knee. (Dehkhoda) M: Patched up and coarse. *

*

*

* ‫ دهخدا‬.‫مثل زن آبستن‬

P: Mesle zane abestan. T: As a pregnant woman. (Dehkhoda) M: With delay and slow movement. *

*

*

* ‫ دهخدا‬.‫مثل زهر هلهل‬

P: Mesle zahre halahel. T: As deadly poison. (Dehkhoda) M: Extremely bitter. E: It was as bitter as gall.(Teimori, P:286) *

*

*

* .‫مثل سگ پا سوخته‬

P: Mesle sage pasookhte. T: As a leg- burned dog. M: Running to any side. * * * * ‫ دهخدا‬.‫مثل سگ پاشنه )پاچه؟( همه را گرفتن‬ P: Mesle sag pashneye (pacheye? ) hame –ra gereftan. T: To catch others’leg as a dog. (Dehkhoda) M: To insult anybody. E: They treat him like a dog.(Teimori, P: 286) *

*

*

P: Mesle sag jan kandan. T: To drudge as a dog. (Dehkhoda) M: Much suffering. 133

* ‫ دهخدا‬.‫مثل سگ جان كندن‬

*

*

*

* ‫ دهخدا‬.‫مثل سگ دهان بسته‬

P: Mesle sage dahan baste. T: As dog with closed mouth. (Dehkhoda) M: Anybody who fasts while he/ she absents oneself or sins. *

*

*

* ‫ دهخدا‬.‫مثل سگ حسن دله‬

P: Mesle sage hasan dale. T: As the piggish Hasan’s dog . (Dehkhoda) M: Anybody who goes others’ home with no reason. *

*

*

* ‫ دهخدا‬.‫مثل سگ لس‬

P: Mesle sage las. T: As a female dog. (Dehkhoda) M: Flatterer. * * * * ‫ دهخدا‬.‫ نه غريبه مي شناسد نه آشنا‬،‫مثل سگ نازي آباد‬ P: Mesle sage nazi abad, na gharibe mishenasad na ashena. T: As a dog in Naziabad, he dosen’t know acquaintance and stranger. (Dehkhoda) M: To insult and persecute anybody. *

*

*

* ‫ دهخدا‬. ‫مثل سگ و گربه‬

P: Mesle sag va gorbe. T: As a dog and cat. (Dehkhoda) M: Two people who always dispute. E: They went at each other tooth and nail.(Teimori, P:286) *

*

*

* ‫ دهخدا‬.‫مثل سگ هار‬

P: Mesle sage har. 134

T: As rabid dog. (Dehkhoda) M: Continuousaly angry, annoying and insulting. *

*

*

* ‫ دهخدا‬. ‫مثل سنگ پا‬

P: Mesle sange pa. T: As a pumice- stone.(Dehkhoda) M: Coarse, harsh-tempered, and shameless. *

*

*

* ‫دهخدا‬.‫مثل سيب زميني‬

P: Mesle sibzamini. T: As a potato.(Dehkhoda) M: Effeminate, spiritless, and unjust. E: He is as cool as a cucumber. (Teimori, P:286) *

* * * ‫ دهخدا‬.‫مثل سير و سركه دل جوشيدن‬

P: Mesle sir va serke del jooshidan. T: To be agitated as garlic and vinegar. (Dehkhoda) M: To be extremely disturbed. *

*

*

* ‫ دهخدا‬. ‫مثل شاخ و شمشاد‬

P: Mesle shakh va shemashad. T: As a box- tree branch. Dekhoda M: Of an elehant stature. E: He is as right as trivet.(Teimori, P:286) *

*

*

* ‫ دهخدا‬، ‫مثل سيب سرخ‬ ‫گونه سرخ‬

P: Mesle sibe sorkh. T: As a red apple.(Dehkhoda) M: Pink cheeks. 135

*

*

*

* ‫ دهخدا‬. ‫مثل شاش موش‬

P: Mesle shashe moosh. T: As piss of a mouse. (Dehkhoda) M: Narrow water. * *

*

* ‫ دهخدا‬.‫مثل شاه موشان‬

P: Mesle shahe mooshan. T: As the king of mice. (Dehkhoda) M: Small body, being sat politely. This proverb , perhaps , taken from the story of Aabid Zakani who has said: king of mice ascended to the throne. *

*

*

* ‫ دهخدا‬.‫مثل شپش لحاف كهنه‬

P: Mesle shepeshe lahafe kohne. T: As a louse in a worn out quilt . (Dehkhoda) M: Importunate, harassing. *

*

*

* .‫مثل شتر قرباني‬

P: Mesle shotore ghorbani. T: As a sacrifice camel. M: This comparison taken from the following text: The last morning I went to my defunct brother, Adibo almamalek, home . His wives took me like a sacrifice camel to their room competitively . I felt pity for them poor minors(Eatemado alsaltane- khaterat Newspaper480) *

* * * ‫ دهخدا‬.‫مثل شتري كه به نعلبند نگاه كند‬

P: Mesle shotori ke be na’lband negah konad. T: As a camel which looks at a farrier. (Dehkhoda) M: With an angry or surprised look. *

*

* 136

* ‫ دهخدا‬.‫مثل شمر ذي الجوشن‬

P: Mesle shemr-e- zeljowshan. T: As Shemr-e-Zeljowshan. (Dehkhoda) M: Cruel, hard- hearted. * * *

* ‫ دهخدا‬.‫مثل شير مادر‬

P: Mesle shire madar. T: As mother’s milk. M: Allowable, impunible, pure. *

*

*

* .‫مثل شير مرغ‬

P: Mesle shire morgh. T: As goat’s wool. M: This comparison taken from the following text: You don’t underestand what your father says. You are very still young. You can underestand when you become older. You underestand that in this city the friendship like goat’s wool is rare.(Taghi Modarressi- Sharifijan84). *

*

*

* ‫ دهخدا‬.‫مثل شير برنج بي نمك‬

P: Mesle shir berenje binamak. T: As rice pudding with no salt. (Dehkhoda) M: A person belongs to the white race but unattractive. *

*

*

* ‫ دهخدا‬.‫مثل طفلن مسلم‬

*

*

*

*

P: Mesle teflane mosle. T: As Moslem’s children. M: Strange, oppressed.

‫ دهخدا‬. ‫مثل عثمان لنگ‬ P: Mesle Osmane lang. T: As an old lame rogue.(Dehkhoda) M: Lame people are compared with such proverb in joke. 137

*

*

*

* ‫ دهخدا‬.‫مثل عقرب زير حصير‬

P: Mesle aghrab zire hasir. T: As a scorpion beneath a mat. (Dehkhoda) M: Sly and annoying secretly. *

*

*

* ‫ دهخدا‬.‫مثل علي بهانه گير‬

P: Mesle ali bahane gir. T: As Ali with nagging habits. (Dehkhoda) M: A person who find fault with anything and dosen’t satisfy with anything. *

*

*

* ‫ دهخدا‬.‫مثل عوج بن عنق‬

P: Mesle ojebne onogh. T: As Aewgebn-e-Aenogh. (Dehkhoda) M: Very tall. *

*

*

* ‫ دهخدا‬. ‫مثل غول بياباني‬

P: Mesle ghoule biyabani T: As a wild ghoul. (Dehkhoda) M: Very tall. *

*

*

* ‫ دهخدا‬. ‫مثل غول بي شاخ و دم‬

P: Mesle ghoule bi shakho dom. T: As a burly rude fellow. (Dehkhoda) M: With big body and low wise and politeness. *

*

*

* ‫ دهخدا‬. ‫مثل فيل و چكش‬

P: Mesle fil va chakosh. T: As different as elephant and hammer. (Dehkhoda) M: He/ She should be always hitten on his/ her head because he/ she will acquire his/ her previous habits if we have less care. * * * * ‫ دهخدا‬.‫مثل فيل و فنجان‬ P: Mesle filo fenjan. 138

T: As different as chalk and cheese. (Dehkhoda) M: Two things or people are very unfit for huge and littleness. E: They are absoulety disproportionate. (Teimori, P:286) *

*

*

* .‫ دهخدا‬.‫مثل قاشق نشسته‬

P: Mesle ghashoghe nashoste. T: As an unwashed spoon.( Dehkhoda) M: Shameless boy or girl who responds to all audience attending in a meeting. *

*

*

* .‫مثل كارد و خيار‬

P: Mesle kardo khiyar. T: As different as knife and cucumber. M: This comparison taken from the following text: Mosharo elaih had two wises whom one was married under a contract of unlimited period and the other was married under formula. These woman as different as knife and cucumber were enemy of each other . (Sanaati zadeh Kermani- The time which passed63) E: They hate each other like poison.(Teimori, P:286) *

*

*

* ‫دهخدا‬.‫مثل كارد و پنير‬

P: Mesle kardo panir. T: As different as knife and cheese. M: Two people be extremely hostile to each other. E: They fight like cat and dog. (Teimori, P:286) *

*

*

* ‫ دهخدا‬.‫مثل كاروانسرا‬

P: Mesle karvansara. T: As a CarvanSara . (Dehkhoda) M: The house in which every body comes and with no permission and order. * * * * ‫ دهخدا‬.‫مثل كاسه خون‬ P: Mesle kase khon. T: As blood bowl. (Dehkhoda) M: The eye reddened much.

139

*

*

*

* ‫ دهخدا‬.‫مثل كرم پيله‬

P: Mesle kerme pile. T: As a silk worm. (Dehkhoda) M: To wrap in a winding- sheet. *

*

*

* .‫مثل كشتي نوح‬

P: Mesle keshti noah. T: As a Noah’s ark. M: This comparison which mostly uses in European language taken from this text: our ship like Noah’s ark has gathered any kind of people. Those of the third rank are at the bottom space and the bottom floors of ship have fallen over each other, that is the place of exhibition of Resurrection day(Mirza- Ali khan Amin aldowle- Safarnameh148) *

*

*

* ‫ دهخدا‬.‫مثل كشكول عزرائيل‬

P: Mesle kashkole ezraeil. T: As cup suspended by a chain and carried by Azraeil. (Dehkhoda) M: A broken and dangerous boat , ship , or car. *

*

*

* ‫ دهخدا‬.‫مثل كف دست‬

P: Mesle kafe dast. T: As palm of hand . (Dehkhoda) M: Level, to be plundered wholly. E: I know it like the back of my hand. (Teimori, P:286) * * * * .‫مثل كوفته وارفته‬ P: Mesle kofteye varafte. T: As a being loosed meatbal.. M: This comparison taken from this text : The board of judges left law court saloon and the crowd like a being loosed meat ball dispersed. (taghi ModarresiSharifgan162) *

*

* 140

*

.(‫مثل گاو حاج ميرزا آقاسي ) يا علي دوستي يا ننه حسن يا ننه حسين‬ ‫دهخدا‬ P: Mesle gave Haj Mirza Aghasi(ya Ali dosti ya nane Hasan ya nane Hossein) T: As a Haj Mirza Aghasi’ Cow (or Ali Dosti or Nane Hasan or Nane Hossein’ Cow) M: Anybody who enters any home with no permission. *

*

*

* ‫ دهخدا‬. ‫مثل گداي سامره‬

P: Mesle gedaye samere. T: As importunate beggar. (Dehkhoda) M: Importunate, harassing. *

* * * ‫ دهخدا‬.‫مثل گربه بروي كسي براق شدن‬

P: Mesle gorbe bar roye kasi baragh shodan. T: To be dazzled on somebody as a cat. (Dehkhoda) M: To dazzle on somebody with anger. *

*

*

* ‫ دهخدا‬.‫مثل گربه دزد‬

P: Mesle gorbe dozd. T: As a stealing cat. (Dehkhoda) M: Afraid and frightened. *

*

*

* ‫دهخدا‬. ‫مثل گوساله مادر حسن‬

P: Mesle gosale madare Hasan. T: As a Hasan’s mother calf . (Dehkhoda) M: Anybody who enters every where with no permission. A foolish *

*

*

P: Mesle goshte shorbani. T: As sacrifice meat. M: Any part of something taken by someone. 141

* ‫ دهخدا‬. ‫مثل گوشت قرباني‬

* * * * ‫ دهخدا‬.‫ گفت سرم دهيد گله رفت‬.‫آنها گرگ را گرفتند پندش دهند‬ P: Anha gorg- ra gereftand pandash dahand. Goft saram dahid galle raft. T: They caught a wolf to be advised. It said “ let me go, the flock went”. (Dehkhoda) M: Used in cases whrer some one wants to either reflect the ineffectiveness of an advice to those with bad manner in their nature, or show that weaning these people away from their habits is impossible. * * * * ‫ گفتند چرا گريه مي‬.‫ بنا كرد گريه كردن‬.‫به گرگ گفتند چوپان شده اي‬ ‫ بهمنيار‬.‫كني ؟گفت مي ترسم دروغ باشد‬ P: Be gorg goftand chopan shodei, bana kard gerye kardan. Goftand chera gerye mikoni? Goft mitarsam dorogh bashad. T: The wolf was said, “ You have become a shepherd’. It started crying. They said to it, “ Why you are crying”. It said: I am frightened that it would be a lie’.( ( Bahmanyar ) ) M: Used in cases where some one has gotten a job with high income so that he can easily take advantage of this position unfairly . However , his competence in getting that job or getting such unexpected riches would be unbelievable him and would show his anxiety and doubt. * * * * ‫ دهخدا‬.‫ گفت چيزي بگو كه بگنجد‬.‫به گنجشك گفتند منار به شكمت‬ P: Be gonjeshk goftand menar be shekamet. Goft chizi bego ke begonjad. T: A sparrow was said, “ A minaret into your stomach’ It said, “ Say something to be contained”. (Dehkhoda) M: Used in cases where people exaggerate more than usual to attribute something bad to another person or threaten him/ her with a lot of damage or danger. Sometimes, it is only said: Say something to be contained. * * * * ‫ بهمنيار‬.‫ او مي گويد دامنت را بگيرد‬، ‫من مي گويم لباس ندارم‬ P: Man migoyam lebas nadaram, oo migoyad damanat ra begir. T: I say, “ I don’t have any cloth” , he says, “catch your skirt’ (Bahmanyar) 142

M: Applied to some one who insists on his/ her wishes and expectations on others part poorly and with no attention to realities, and requests something impossible. * * * * ‫ بهمنيار‬.‫ تو بره اش را برداشت پيش آمد‬،‫لولي را گفتند خوش آمد‬ P: Loli- ra goftand khosh amad, tobreash- ra bardasht pish amad. T: A gipsy was said, “ You’re welcome”. Took his nose- bag and come for wards. ( Bahmanyar ) M: Used for times when people are given relife or protected by someone, but they abuse this existing opportunity and encroach. *

*

*

*

‫يكي مي گفت مادرم را مي فروشم پرسيدند مادر را چگونه مي فروشي؟‬ ‫ دهخدا‬.‫گفت نرخي نهم كه كسي نخرد‬

P: Yeki migoft madaram- ra mifrosham porsidand madar- ra chegone miforoshi? Goft nerkhi naham ke kas nakharad. T: One person said that he sold his mother. He was asked that how he sold his mother! He said that he offered a price so high no none could sell her. (Dehkhoda) M: It is usually used for cases where someone wants to sell a valuable thing like his house or landed property, but doubt makes him to rise the cost of his valuable thing so high that it would remain with no customer. * * * * ‫ دهخدا‬.‫ماهي و ماست ! عزرائيل مي گويد باز هم تقصير ماست‬ P: Mahio mast! Ezraeil migoyad baz ham taghsire mast. T: Fish and yogurt! Azrael says, “ I’m guilty yet”. (Dehkhoda) M: Used when people want to refer to incompatibility between these two kinds of foods in stomach provided that these foods eaten at the time, announce danger of death, and prevent others from eating them at the same time. In some cases , extravagant talks relating to vulgar medical profession include a wise saying. * * * * ‫ ما سه نفر‬:‫ يكي بين آنها درآمد و گفت كه‬،‫دو نفر را مستحب مي برد‬ ‫را كجا مي برند؟‬ P: Dow nafar-ra mohtaseb mibord,yeki anha dar amado goft ke ma se nafar-ra koja mibarand? 143

T: Apolice officer took two people. One of them said, “where do you take these three people? M: This proverb taken from the following text: “I entered the national consultative assembly in Tehran. When having approved of letter of credit, a quarrel was started. Prince of poets and opposition of poets was impoliteness to Ahmad Shah happened in Democrat committee. The prince of poets has been condemned to exile,but I removed this problem. However, Mohammad Vali Mirza is a proverb that: two people whon…” (Magzalsaltane-Iran report 386) *

*

*

*

*

‫ زن گفت در بازگشتن يك شيلته گلي براي‬،‫مردي را به دار مي بردند‬ ‫ دهخدا‬.‫من بخر‬ P: Mardi-ra be dar mibordand,zan goft dar bazgashtan yek shelite goli baraye man bekhar. T: A man was taken to be hung. His said, “buy me a petticoat when you return home”. M: This proverb taken from the following text may specify its concept and use in it well: Any Iranian people’s travels-if would be possible. the futurity travel can’t be without souvenir. Aman who sent to Dar…Alkh)(Mahmod Eanayat-The exceptional trial P:235). * * * * * ‫ يكي مي گفت خانم زردك مي خواهي؟‬،‫يكي ميمرد ز درد بينوايي‬ P: Yeki mimord ze darde binavaei, yeki migoft khonom zardak mikhahi? T: One person was dying because of poverty.The other said, “Do you want a carrot?” M: In proverbs, carrot has basically been a bronze powder.Bronze powder including materials applied for woman’s dressing-up.The common people have gradually changed the bronze powder into carrot.This proverb used in cases whers someone’s speech and offer is unsuitable for the existing situation. *

*

*

*

*

‫ملنصرالدين را گفتند چرا اين همه گول خوردي؟ گفت هيچ گول را دو‬ ‫دفعه خورده ام؟ دهخدا‬ P:Mullanasredin-ra goftand chera in hame gol mikhori?goft hich gol-ra dow daf’e khordeam? 144

T: Mullanasredin was said, “Why are you deceived so much?He said “Am I deceived one thing two times?(Dehkhoda) M: Applied to a person who knows that doing an action is impossible, but he or she wants insistently others to do that. *

*

*

*

*

‫ بهمنيار‬.‫ او مي گويد بدوش‬،‫من مي گويم نر است‬ P: Man migoyam nar ast,oo migoyad bedosh. T: I say “It’s bull” but he tells me to milk it.(( Bahmanyar )) M: Applied to a person who knows that doing an action is impossible,but he or she wants insistently others to do that. *

*

*

*

*

‫ گفت نور علي‬.‫گفت نوري خانه است؟ گفتند دختر نوري خانه است‬ ‫نور! دهخدا‬ P: Goft nori khane ast? Goftand dokhtare nori khane ast. Goft nor ala nor! T: He said “Is Nori at home?” They said, “His daughter is at home”. He said “so much the better!”(Dehkhoda) M: Used when people go to visit somebody at his home or working place, but there instead of him,they find one of his friends or relatives whom they are also enamoured with his visit. * * * * * ‫خانه همسايه آش مي پزد! بما چه؟ براي تو هم مي آورند! بتو چه؟‬ ‫بهمنيار‬ P: Khana hamsaye ash mipazad! Be ma che? Baraye to ham miavarand! Be to che? T: They are cooking pottage in the neighbour house! What is that to us? They also bring you!What is that to you?( Bahmanyar) M: Used in cases Where people want to present anybody’s interference with other’s work incorrect. *

*

*

*

*

‫ يار در خانه و ما گرد جهان مي‬/‫آب در كوزه و ما تشنه لبان مي گرديم‬ ‫ دهخدا‬.‫گرديم‬ P:Ab dar koze va ma teshne laban migardim/yar dar khane va ma gerde jahan migardim. T:We seek water in the sea.( Dehkhoda) 145

M: Used when a favourite and accessible thing is a distant place.This verse has been basically referred to recognition of the supreme Being,but its meaning has been developed and now applies for everybody and everything. *

*

*

*

*

‫ مولوي‬.‫ تا بجوشد آبت از بال و پست‬/‫آب كم جو تشنگي آور بدست‬ P: Ab kam jo teshnegi avar bedast/ta bejoshad abat az balao past. T: Search water less and tolerate thirsty/in order to obtain water from every side.(Molavi) M:Used when the effect of search desire for achieving an aim and demand is being showed importantly before starting any effort and attempt. *

*

*

*

*

‫ دهخدا‬.‫آبي كه آبرو ببرد در گلو مريز‬ P: Abi ke abero bebarad dar gelo mariz. T: When the wine is in, the wit is out.( Dehkhoda) M:Used when the maintaining a respectable appearance is preferable to even starting and the other privations. This hemistich has basically recommended for abstinence from drinking wine because this drink also disgraces someone. * * * * * .‫ به از عمر هفتاد و هشتاد سال‬/‫دمي آب سرد از پي بدسگان‬ ‫فردوسي‬ P: Dami abe sard az peye bad segal/Beh az omre haftado hasht sal. T: Having troubles after death of evil-minded better than living seventy or eighty years.Ferdosi M: Applied to someone who wishes his enemy death to happen before his own death in order to see his enemy death. *

*

*

*

*

‫ دهخدا‬.‫آبستني نهان بود و زادن آشكار‬ P: Abestani nahan bad va zadan ashekar. T: Pregnancy was hidden and child was evident.( Dehkhoda) M: Used to express that,although we can hide some indecent acts from the sight of the public,finally most of them are revealed and others become informed. *

*

* 146

*

*

‫ دهخدا‬.‫آتش به جان شمع فتد كاين بنا نهاد‬ P: Atash be jane sham fetad ke in bana nahad. T: The candle should catch that built such condition.(Dahkhoda) M: Used when people want to reproach and curse the founder of an indecent act. The common people say it instead of Shemr’s Candle.The first hemistich:First there was no agreement with lover about dying someone(or)First, there was no agreement with being burned the lovers. *

*

*

*

*

‫ جامع التمثيل‬.‫آتش به زمستان ز گل سوري به‬ P: Atash be zemestan ze gole sori beh. T: The fire in the winter is better than red rose.(Gameoltamsil) M: Used when people want to refer to the enjoyment of fire-whether its seeing or being warm beside it-in the winter season-Red rose is a kind of roses. *

*

*

*

*

‫دهخدا‬.‫آتش چو گرفت خشك و تر مي سوزد‬ P: Atash cho gereft khoshko tar misozad. T: Once the fire has started, it burns green and dry.( Dehkhoda) M: Used when people want to consider the effect of injury, damage, calamity, danger, and… on the public as a natural thing and say that the effect of these on sinner and sinless person are the same. *

*

*

*

*

‫ بهمنيار‬.‫هر چه مي خواهد دل تنگت بگو‬/‫هيچ آدابي و ترتيبي مجو‬ P: Hich adabio tartibi majo/har che mikhahad dele tangat bego. T: There is no need to follow formalities /give vengeance to your anger. ( Bahmanyar) M: Used when people want to make someone free to express his complaint and worries, and exempt him from some obligations governing his personal and special relationships with others. *

*

*

*

*

‫ حافظ‬.‫آدمي از نو ببايد ساخت و زنو عالمي‬ P: Adami az no bebayad sakht vaz no alami. T: Human being should build himself and the world again.(Hafez)

147

M: Used when the world and its people aren’t supposed to possess the characteristics relating to human dignity, and the impovement of both is desired. The first hemistich: The human being can’t limit to the mortal world. *

*

*

*

*

‫هندوم پول و بزم ريش و‬/‫آدميت نه به پول و نه به ريش و نه به جان‬ .‫سگم جان دارد‬ P: Adamiat na be pol ast va na be rish va na be jan / Hendom pol va bozam rish va sagam jan darad. T: Humanity doesn’t depend on money, beard, and life/ Hindum has also money, a goat has also beard, and a dog also lives. M: (Dehkhoda) says: “This poem has been made by the public, and Hindum means Hindu also, dog-em means dog also, and the aim is specified. “This proverb used when people don’t consider much money indicating humanity and much bread indicating manhood. * * * * * ‫ عنصري‬.‫آراستن سر و ز پيراستن است‬ P: Arastan sar beh ze pirastan ast. T: Adornment of cypress is the result of decorating.(Aensori) M: Used when people find that dressing something up with less decoration is better than much decoration. The first hemistich: It is time wine, happiness and joy. *

*

*

*

*

‫ سعدي‬.‫اي بسا آرزو كه خاك شده‬ P: Ey basa arezo ke khak shode. T: How many! Wishes that have been buried.(Saadi) M: Used when people want to express this disappointment about meeting their far-reaching wishes, and supposed their life time is too short to see meeting their wishes. The first hemistich: Accept our excuse, if we would die. *

*

*

*

*

‫مولوي‬.‫گفت آنكه يافت مي نشود آنم آروزست‬ P: Goft anke yaft mi nashavad anam arezo ast. T: He said that who hadn’t been found was my desire.(Molavi)

148

M: As a whole used in cases where people want to refer to loss or shortage of something which they have much relish for its abundance. Sometimes it refers to wisdom and wise person. This hemistich taken from the following segment as a proverb: Last night sheikh with a lamp was turning round the city/ I am dejected of wild beasts and devil and a human being is my desire/ I said that we had searched for him, but he hadn’t been found/he said that who hadn’t been found. *

*

*

*

*

‫ دهخدا‬.‫تا تو باشي كه دگر آرغ بيجا نزني‬ P:Ta to bashi ke degar aroghe bija nazani. T: Be you wouldn’t belch inopportunely any longer.(Dehkhoda) M: In jock, it refers to a person who has gotten his condign punishment, and it is expected that he/she takes a lesson and doesn’t repeat his/her mistake. * * * * * ‫با دوستان مروت با‬/‫آسايش دو گيتي تفسير اين دو حرف است‬ ‫ حافظ‬.‫دشمنان مدارا‬ P: Asayesh do gity tafsire in do harf ast/Ba dostan morovat ba doshmanan modara. T: Tranquillity of two world is in interpreting of the two following phrases: Manliness with friends and moderateness with enemies.(Hafez) M: Uesd when the aim is the agreement with enemy and friend similarly. The second hemistich is also a current proverb. *

*

*

*

*

‫دهخدا‬.‫به هر كجا كه روي آسمان به يك رنگ است‬ P: Be har koja ke ravi aseman be yek rangast. T: Every where you go, the sky has the same colour.(Dehkhoda) M: Used in cases where the change of job or habitation place, emigration and changes like these would be considered , and people want to express that these changes would not influence on solving difficulties and existing conditions be fallen someone and that difficulty is person’s own nature which would be with him every where. The first hemistich: Don’t go to India, go and agree with your God. *

*

*

149

*

*

‫ جامع‬.‫ كاسه گر چيني نباشد گو مباش‬/‫تا تواني سعي كن از بهر آش‬ ‫التمثيل‬ P: Ta tavani sa’y kon az bahre ash/kase gar chini nabashad go mabash. T: Until you can, try to consider the quality of thing.(Gameoaltamsil) M: Used in cases where the focus on food quality is important and formalities of dinner-table would be of less importance. The application of this proverb is generalizad to other in which quality and not formalities is important. *

*

*

*

* ‫ دهخدا‬.‫آشنا داند زبان آشنا‬

P: Ashna danad zabane ashna. T: A friend knows frind’s language.(Dehkhoda) M: Used when people want to refer to the easy perception of the sign of two people with the same mind by the use of local words and accents and other communication signs made between two relatives or people speaking the same language. *

*

*

*

*

‫ جامع التمثيل‬.‫آلو چه به آلو نگرد رنگ برآرد‬ P: Alooche be aloo negarad rang bararad. T: When a plum looks at the other one finds a good complexion. (Gameoaltamsil) M: Used when people want show the influence of companionship of two persons on aech other an easy and natural matter. *

*

*

*

*

‫ حافظ‬.‫هر كه خواهد گو بيا و هر كه خواهد گو برو‬ P: Har ke khahad go bia va har ke khahad go boro. T: Everyone who likes to come, say “come” and anybody who likes to go, say “go” .(Hafez) M: Used in casec where people can come and go to a place freely or the home gate would be open for the public without any limitation of coming and going of this or that person. The first hemistich: There is no pride, love-airs, and door keeper in this palace. 150

*

*

*

*

*

‫ مولوي‬.‫اين همه آوازها از شه بود‬ P: In hame avazha az shah bood. T: The king was the source of all these voices (Molavi) M: Used when people want to ascribe the basic source of thoughts, intentions, actions or something like these to a person better than themselves with signs. The second hemistich:Although they came out of Abdolah’s throa. * * * * * ‫ فردوسي‬.‫به دشت آهوي ناگرفته مبخش‬ P: Be dasht ahooye nagerefte mabakhsh to obtain that. (Ferdowsi) T: Before granting something, try . M: Used when people refer to the fulility of giving present in advance relative to something hasn’t been still acquired. *

*

*

*

*

‫ دهخدا‬.‫روزگار آئينه را محتاج خاكستر كند‬ P: Rpzgar aeane-ra mohtaje khakestar konad. T: It is time that makes a person with high position to needed a person with low position.(Dehkhoda) M: Used when a person who has high dignity and position needs a humble person. The first hemistich:Coming Iranian to Indis isn’t without reason. *

*

*

*

*

‫ دهخدا‬.‫پير در خشت خام آن بيند‬/‫آنچه در آينه جوان بيند‬ P: Anche dar ayene javan binad/pir dar kheshte kham an binad. T: What a young person sees in a mirror, an old person sees in an unbaked brick.(Dehkhoda) M: Used in cases where people want to refer to old persons’ clear-sightedness and their experience in comparison with young people. *

*

*

*

*

‫ حافظ‬.‫نه هر كه آينه سازد سكندري داند‬ P: Na har ke ayene sazad sekandari danad. T: That a man is able to make a mirror doesn’t mean he can be an “Alexander”.( Hafez ) M: Used when people want to despise a person who imitates others with high position to do a great thing in oder to make a signal for equality. According to 151

myths,Alexander’s mirror has been a device which Greek Aristotle installed it above a minaret in Alexandria Kabir. Alexander’s command in order to see movement of ships in the and review the other conditions overseas. The second hemistich: That a man is able to be a hairdresser doesn’t mean he can be a “Calendar” * * * * * ‫ دهخدا‬.‫اي بسا ابليس آدم رو كه هست‬ P: Ey basa eblis adamro ke hast. T: How many! Satan may look like a human being.(Dehkhoda) M: Applied to satanic pretending hypocritical. The second hemistich:So, it’s not right to afford an opportunity. *

*

*

*

*

‫ دهخدا‬.‫اسب خوشرو نيز گاهگاهي خورد اسكندري‬ P: Asbe khoshro niz gahgahi khorad eskandari. T: Sometimes the head of horse may descend towards ground because of bending the knee of animal.(Dehkhoda) M: Express that wise and experienced may also make a mistake. *

*

*

*

*

‫ دهخدا‬.‫اسب و استر به هم لگد نزنند‬ P: Asbo estar be ham lagad nazanand. T: The horse and mule don’t kick each other.(Dehkhada) M: Applied to disapprove the disputs and ill-treatment of family members and relatives to each other. *

*

*

*

*

‫اسب و زن و شمشير وفادار كه ديد؟ جامع التمثيل‬ P: Asbo zano shamshir vafadar ke did? T: Who did he see the faithful horse, wife, and sword?(Gameoaltatamsil) M: Used when people want to refer the wife’s unfaithfulness. The first hemistich: You are silly if you search the wife’s faithfulness. *

*

*

152

*

*

‫ سعدي‬.‫ خرسك بازند كودكان در بازار‬/‫استاد معلم چو بود كم آزار‬ P: Ostade mo allem cho bovad kam azar/khersak bazand kodakan dar bazar T: When the teacher shows much affection/his students prefer to make noise. (sa’di) M: Used to express that much kindness from proficient could result in lacking discipline from inferiors.(khersakbazi) has been one of children’ plays in the past. *

*

*

*

*

‫ سعدي‬.‫جور استاد به ز مهر پدر‬ P: jore ostad beh ze mehre pedar. T: The teacher’s oppression better than father’s affection.(Saadi) M: Used in cases where people want people want to justify child’s punishment. In the past the child’s physical punishment was very current, but now it has been abolished because it has been proved that punishment can’t be effective on educating children. However, this proverb is used for good severity and not physical punishment. This proverb taken from a segment of Sheikh’s Golestan in which he says: A king sent his son to the school. /He laid aside his silvery board./Above the board has been written in gold./The teacher’s oppression …(Golestan, chapter 7, story4) *

*

*

*

*

‫ دهخدا‬.‫دو صد من استخوان بايد كه صد من بار بر دارد‬ P: Dow sad man ostokhan bayad ke sad man bar bardarad. T: Carrying something weight needs a strong body.(Dehkhoda) M: Used to express that doing the difficult tasks needs enough power and ability. *

*

*

*

*

‫ سعدي‬.‫شكسته استخوان داند بهاي موميايي را‬ P: Shekaste ostokhan danad bahaye momyaee-ra T: Aperson with broken bone knows the value of mummy.(Saadi) M: Used to express that when a person needs something or he/she has understood the importance of something, knows the value of it.In ancient times, mummy as a drug has been used to conciliate. The first hemistich:Does a friend know the value of his friend until a separation happens. 153

*

*

*

*

*

.‫ آن گر به ميو ميو كن بابا از آن تو‬/‫اين استر چموش لگد زن از آن من‬ ‫وحشي‬ P: In estare chamoosh lagad zan az ane man/An gorbe miyo miyo kone baba az ane to T: This kicking vicious mule belong to me/That father’s mewing cat belongs to you.(vahshi) M: Used when people want to refer an oppressively sahre specially inheritance share. This segmant is in detail, but it is worth to narrate. It says:The most beautiul thing beloning to father is far for you. Brother! Bad for me and the best for you. This empty bowl and that pot which was the last year full of refined honey is for you. That rope-tearing, nail-pulling sumpter for me. This gilt, tipsharped spur for you.That soap-baking, edge-broken pot for me. Its uproarious quarrel for you to watch from the house-yard to the edge of roof for me. And from the house roof to pleads for you. This mule… *

*

*

*

*

‫ بهمنيار‬.‫ رفت‬،‫اشتري در مرغزاري رفت‬ P: Oshtori dar marghzari raft, raft. T: The camel which went to a meadow, has gone.(Bahmanyar) M: used when people want to refer to the free hand and with no litigaton abuse of broken-reins. *

*

*

*

*

‫نه خداوند رعيت نه غلم‬/‫نه بر اشتري سوارم نه چو خر به زير بارم‬ ‫ سعدي‬.‫شهر يارم‬ P: Na bar oshtori savaram na cho khar be zire baram/Na khodavande ra’yat na gholame shahr ‫ ه‬yaram. T: I’m not riding a camel nor having loaded like a donkey/I’m not peasants’ lord nor sovereign’s slave.(Saadi) M: This proverb is about those who demonstrate to deliveran ‫ز‬e and feel from social obligation, and their aim is to express that they have no position and place and don’t act as a director of anybody. 154

*

*

*

*

*

‫ جامع التمثيل‬.‫او مظلمه برد و ديگر زر‬/‫ديدي كه چه كرد اشرف خر‬ P: Didi ke che kard ashrafe khar/oo mazleme bordo digari zar. T: Did you see what silly Ashraf did/He did injustice to others and others were owned his booties.(Gameoaltamsil) M: Used when the result of someone’s efforts accruing to other person and this person earns a wealth with no difficulty. Apparently, this proverb refers to Afghan Ashraf who rushed to Isfahan and what he plundered were earned by the others. *

*

*

*

*

.‫ همان سفتو سر سبزي فروشي‬/‫اگر اطلس كني و كمخا بپوشي‬ ‫دهخدا‬ P: Agar atlas kanio kamkha bepooshi/Haman saftoe sar sabzi foroshi. T: If you wear satin dress and Kamkha you will be the same Saftoo in the green-grocery.(Dehkhoda) M: Applied to an upstart person who shows off with valuable clothes and the other things.Kakhma has been a painted and variously-coloured cloth which basically named “less sleep” because its rising fibres has been inclined towards one side. Saftoo is a diminutive of “basket”which green-grocers have loved on their head. This proverb is currently used in Kerman. *

*

*

*

*

‫سعدي‬.‫ حاجت تيغ بر كشيدن نيست‬/‫ما خود افتادگان مسكينيم‬ P: Ma khod oftagedane meskinim/Hajat tigh bar keshidan nist. T: We ourselves are poor humble persons/ there is no need to draw your sword.(Saadi) M: Applied to a person who confesses to his weak and inability with showing humility and submits to that person who shows him his power and ability. As a whole, this proverb includes the message of submitting humble and unable people. *

*

*

*

*

.‫هرگز نخورد آب زميني كه بلند است‬/‫افتادگي آموز اگر طالب فيضي‬ P: Oftadegi amoz agar talebe feyzi/Hargez nakhorad ab zamini ke boland ast. T: The most fruitful branch is nearest the ground. 155

M: Poriya Vila It is addressed to proud people in order to be modest and see its result. E: The boughs that bear most, hang lowest.(Manoochehr moosavi,p:109) *

*

*

*

*

‫ دهخدا‬.‫افسرده دل افسرده كند انجمني را‬ P: Afsorde del afsorde konad anjomani-ra. T: A depressed person can make a group depressed. (Dehkhoda) M: Used when a person can’t participate in an assembly because of his/her depression.The first hemistich: Don’t admit a person like me to your assembly. *

*

*

*

*

‫ دهخدا‬.‫از ايشان كودكي شد كاشكي نام‬/‫اگر را مگر تزويج كردند‬ .P: Agar-ra ba magar tazvij kardand/az eashan kodaki shod kashki nam T: The word if was coupled with the word unless/ The result was a word named I wish.(Dehkhoda) M: Used in cases where a person uses words such as if, unless, and wish to imagine the occurrence of his/her wishes or the way of happening events which are often impossible, based on possibilities in his/ her mind.The purpose of this proverb is to say to these people that if, unless, and I wish have no influence on something. E: If wishes were butter-cakes, beggars might bite.(Manoochehr Moosavi, p:115) * * * * * ‫ حافظ‬.‫الله الله كه تلف كرد و كه اندوخته بود‬ P: Allah Allah ke talaf kardo ke andokhte bod. T: For God sake! Who wasted and who had saved! (Hafez) M: Used in cases where the result of someone’s efforts and consequently his/her savings are earned by the other person who will waste them. The first hemistich: The much blood was brought up by the heart but it came out of eye. *

*

*

*

*

‫ جامي‬.‫به اميدي رسد اميدواري‬/‫چه خوش باشد كه بعد از انتظاري‬ P: Che khosh bashad ke baad az entezari / be omidi resad omidvari. T: How good is that after being waited/ an expectant person gets his/her hopes(Gami) M: Used for expressing happiness and satisfaction of obtaining something or somebody for whom a person has been waited a long time. 156

*

*

*

*

*

‫دهخدا‬.‫كفاف كي دهد اين باده ها به مستي ما‬ P:Kafafe ky dahad in badeha be masti ma. T: These wines aren’t enough for us.(Dehkhoda) M: In allusion, used when something is given to same people to consume, but they think that it doen’t suffice them and search more amount in order to remove their needs completely. The second hemistich: The vat of sky was empty because of us. *

*

*

*

*

‫چرا باري به سر بارم گذاري؟دهخدا‬/‫اگر باري ز دوشم بر نداري‬ P: Agar bari ze dosham barnadari/chera bari be sarbaram gozari? T: If you can’t help me, why do you add my difficulties? (Dehkhoda) M: Applied to a person who complains about those who can’t help her/his solve problems, but add his/ her difficulties. E: I want neither his bounty nor his haughty manners.(Manoochehr Moosavi, p:592) * * * * * .‫ برآوردند غلمان او درخت از بيخ‬/‫اگر ز باغ رعيت ملك خورد سيبي‬ ‫سعدي‬ P: Agar ze baghe rayat malak khorad sidi/ Baravarand gholamane oo derakht az bikh. T: If the king eats an apple from peasant’s garden/his slaves will root out tree.(Saadi) M: Used in cases where people want to refer to the government official’s oppression, receiving bribes, and extortion as imitation of authorities’ the same acts, or consider the generalization of oppression in hierarchical order. *

*

*

*

*

.‫ نظامي‬.‫ تازه تر از اتزه تري مي رسد‬/‫هر دم از اين باغ بري مي رسد‬ P: Har dam az in bagh bari miresad/ Tazetar az tazetari miresad. T: This garden is always bearing new fruits.(Nezami) M: Used in cases where the new number of difficulties, misfortunes, and bad news are being added. *

*

* 157

*

*

‫ جامع التمثيل‬.‫باغبان را وقت ميوه گوش ها مر مي شود‬ P: Baghban-ra vaghte mive gooshha kar mishavad. T: When the trees in a gardan bear fruits, the gardener doesn’t hear anything.(Gameoaltamsil) M: In allusion, used to refer to those who demonstrate to unhearing and misunderstanding in order not to meet other’s needs. E: Harvest ears, thick of hearing.(Manoochehr Moosavi, p:158) *

*

*

*

*

‫ جامع التمثيل‬.‫كار هر بافنده و حلج نيست‬ P: Kare har bafande-o hallaj nist. T: This thing can’t be done by any weaver and cotton-beater. (Gameoaltamsil) M: Used in cases where the obligation to do a special work relates to people’s competence. The purpose is to despise those who don’t have enough competence and ability. The first hemistich: using a frail are for cotton-beatering. E: Every man must labor in his own trade.(Manoochehr moosavi, p:676) *

*

*

*

*

‫ دهخدا‬.‫پريديم‬،‫از گوشه بامي كه پريديم‬ P: Az goshe bami ke paridim, paridim. T: When we jumped of a corner of a roof, we wouldn’t return there again. (Dehkhoda) M: Refer to someone who leaves somebody or something because of being offended, and doesn’t intend to return and make peace again. *

*

*

*

*

‫جامع التمثيل‬.‫هر كه بامش بيش برفش بيشتر‬ P: Har ke bamash bish barfash beshtar. T: A great ship must have deep water.(Gameoaltamsil) M: Used to express that anyone who has more properties and weath meets more problems and troubles in order to maintain his properties. E: A great riches come great responsibility.(Manoochehr Moosavi,p:681) *

*

* 158

*

*

‫ به آب زمزم و كوثر سفيد نتوان‬/‫گليم بخت كسي را كه بافتند سياه‬ ‫ حافظ‬.‫كرد‬ P:Gelime bakhte kasi- ra ke baftand siyah/Be abe zamzamo kosar sefid natvan kard. T: When someone’s fortune cloth would be black / it can’t be whiten with Zamzam or kowthar water. Hafez M: Used in cases where people want to consider someon’s adversity as an eternal thing. Which anybody can’t change it. Zamzam is water well in Mecca and Kowthar is a river in paradise. E: An ounce of luck is worth a pound of wisdom. (Manoochehr Moosavi, P: 313) * * * * * ‫ دهخدا‬.‫مثل مرده متحرك‬ P: Mesle morde moteharrek. T: As a moving dead pearson.(Dehkhoda) M: Terribly weak and frail. *

*

*

*

* .‫دهخدا‬. ‫مثل مور و ملخ‬

P: Mesle mooshe ab keshide. T: As an and locust.(Dehkhoda) M: Numerous crowd. *

*

*

*

*

‫ دهخدا‬.‫مثل موش آب كشيده‬ P: Mesle moro malakh. T: As a dripping wet rat.(Dehkhoda) M: For fun, it is employed about a pearson who get wet in rain. E: He was like a drowned rat.(Teimoori, P:287) *

*

*

*

*

‫ دهخدا‬.‫مثل موش روي قالب صابون‬ P: Mesle mooshe roye ghaleb saboon. T: As a mouse on a bar of soap.(Dehkhoda) M: For fun, about someone who sit very politely. *

*

* 159

*

*

‫ دهخدا‬.‫مثل ميخ طويله پاي خروس‬ P: Mesle mikh tavile paye khoroos. T: As a stable- nail of cock’s foot.(Dehkhoda) M: Very short (person that is very short). *

*

*

*

* ‫دهخدا‬.‫مثل نرده بان دزدها‬

P: Mesle nardebane dozdha. T:As a someone steal ladder.(Dehkhoda) M: Person who is very tall and slender. *

*

*

*

* ‫ دهخدا‬.‫مثل ني قليان‬

P: Mesle neye ghelyan. T: A s a tube of hookah. M: A person who is tall and thin. E: He is as thin as a lath/ rake. (Teimoori, P:287) *

*

*

*

*

‫ دهخدا‬.‫مثل هلوي پوست كنده‬ P: Mesle Holooye post kande. T: As a peeled peach.(Dehkhoda) M: A someone has fresh and green, red and white face or body. E: She is a peach.(Teimoori, P:287) *

*

*

*

* .‫مثل هند جگر خوار‬

P: Mesle hende jegar khar. T: As a Hend , eater- liver. M: This comprasion is used following passage:” Aleive took a handful and strike Zinat Sadat’s verterbal column and said: Who can help you, naughty childern? That are like Hend , eater- liver.” (Sadeghe Hedaiat Mrs Alevie 53) *

*

*

*

* ‫ دهخدا‬.‫مثل يابو‬

P: Mesle yaboo .(Dehkhoda) T: As a mule M: About someone who lower his/ her head and don’t look own under foot and in front of face . (Dehkhoda) 160

*

*

*

*

* ‫ دهخدا‬.‫مثل ياقوت‬

P: Mesle yaghoot. T: As a ruby.(Dehkhoda) M: Wine, lib, grape or red tear *

*

*

*

* ‫ دهخدا‬.‫مثل يخ‬

P: Mesle yakh. T: As an ice.(Dehkhoda) M: With a cold body, depressed, inattractive speech *

*

*

*

* ‫ دهخدا‬.‫مثل يخچال‬

P: Mesle yakhchal. T: As an ice-house.(Dehkhoda) M: A place where is cold, speech isn’t inattractive. *

*

*

*

* ‫ دهخدا‬.‫مثل گوشت گاو‬

P: Mesle gooshte gav. T: As a meat of cow.(Dehkhoda) M: About someone isn’t tamped very soon, for any reason not surrender, isn’t cheated very soon, not accept advice or every thing cook very late. *

*

*

*

* ‫ دهخدا‬.‫مثل لنه زنبور‬

P: Mesle laneye zanboor. T: As a beehive of bee. (Dehkhoda) M: Full of hole. * * *

*

* ‫ دهخدا‬.‫مثل لب شتر‬

P: Mesle labe shotor . T: As a lip of camel.(Dehkhoda) M: Coarse / thick 161

*

*

*

*

* ‫ دهخدا‬.‫مثل لته حيض‬

P: Mesle lateye heyz. T: As a menstruous a piece of cloth.(Dehkhoda) M: Meat or brinjal not cooked well. *

*

*

*

* ‫ دهخدا‬.‫مثل مادر وهب‬

P: Mesle madare vahab. T: As a Vahab’s mother.(Dehkhoda) M: A brave woman, it is taken from this simile: After her son was killed, Vahab’s mother took the pillar of tend and faught against opponents and killed some of them. *

*

*

*

*

‫ دهخدا‬.‫مثل مار خوش خط و خال‬ P: Mesle mare khosh khato khal. T: As a snake has beautiful stripes and spots.(Dehkhoda) M: About person who has a good appearance but ugly behaviour. *

*

*

*

*

‫ دهخدا‬.‫مثل مار دم )يا سر( كوفته‬ P: Mesle mare dom (ya sar )kofte. T: As a snake whose head or tail was bruised.(Dehkhoda) M: Twisting (from pain) * * * * * ‫دهخدا‬.‫مثل مار زخم خورده‬ P: Mesle mare zakhm khorde. T: As a wounded snake. (Dehkhoda) M: Revengeful. *

*

*

*

* ‫ دهخدا‬.‫مثل مار گزيده‬

P: Mesle mar gazide. T: As a snake- bittle. (Dehkhoda) M: A someone who twist him/ herself (from pain) 162

*

*

*

*

* ‫ دهخدا‬.‫مثل ماه شب چهارده‬

P: Mesle mahe shabe chahardah. T: As a moon of fourteenth night.(Dehkhoda) M: A very beautiful face. E: She is as pretty as a picture.(Teimoori, P:287) *

*

*

*

* ‫ دهخدا‬.‫مثل مرباي آلو‬

P: Mesle morabaye aloo. T: As a plum jam.(Dehkhoda) M: Someone sit down where is superior than his/ her position. *

*

*

*

* .‫مثل مرده از گور گريخته‬

P: Mesle morde az gor gorikhte. T: As a dead pearson run away from grave. (Dehkhoda) M: This famous comprasion has came in the following passage:”God have mercy on him / her that his/ her figure returned to the world like grave- fled person. (Sadegh Medaiat scattred writings, P:54) * * * * * ‫ دهخدا‬.‫آبكش به كفگير مي گويد نه سوراخ داري‬ P: Abkesh be kafgir migoyad noh sorakh dari. T: Strainer say skimmer:” You have nine hole? (Dehkhoda) M: Holes of strainer are more than holes of skimmer. This proverb is about someone who has a fault prefectly and consture little of it at others person. *

*

*

*

*

‫ گفتند پس فردا كه هنوز‬.‫ پس فردا‬:‫از كسي پرسيدند كي آمدي؟ گفت‬ ‫ دهخدا‬.‫ گفت جلو افتادم كه عقب نيفتم‬.‫نيامده است‬ P: As kasi porsidand key amadi? Goft: pas farda. Goftand pas farda ke hanooz nayamade ast. Goft jelo oftadam ke aghab nayoftam. T: Someone was asked:” When do you come?” said : Day after tomorrow. Was said: Day after tomorrow hasn’t still come. Said: I get ahead because I don’t remain behind.(Dehkhoda) 163

M: Used in someone who not pay attention to convenient time and did something befor due date because they don’t want remain behind caravan. We didn’t want remain behind or advanced because didn’t want fall behind. *

*

*

*

*

‫ گفت من هم از شاگردان نمي‬.‫گفتند استاد شاگردان از تو نمي ترسند‬ ‫ دهخدا‬.‫ترسم‬ P: Goftand : Ostad shagerdan az to nemitarsand. Goft : man ham az shagerdan nemitarsam. T: Teacher was told: The students aren’t afraid of you. Teacher said. I amn’t afraid of students, too.(Dehkhoda) M: Used for fun about someone who is expected him/ her personality or position acuse that the other persons fear him/ her this expectation don’t fulfill. *

*

*

*

*

‫ شاهد صادق‬.‫استر را گفتند پدرت كيست؟ گفت خاله ام ماديان است‬ P: Estar- ra goftand pedarat kist? Goft khaleam madian ast. T: The mule was told: Who is your father ? said : My aunt is mare.(Shahed sadegh) M: Used for fun about someone who has mean consanguineous and boast of a member of his/ her family that earn property and wealth. (Dehkhoda) *

*

*

*

*

‫ پس كو؟ آخر گم كردم! دهخدا‬/‫ننه ننه يك اشرفي پيدا كردم‬ P: Nane nane yek ashrafi peyda kardam. Pas koo? Akhar gom kardam . T: Mom mom, I found one Ashrafi. Where is that ? I lost it. (Dehkhoda) M: Used when a someone find something free and gratis and then carelessly lost it. *

*

*

*

*

‫ دهخدا‬.‫ داشت و نخورد‬:‫ گفت‬.‫ بابات از گرسنگي مرد‬:‫به يكي گفتند‬ P: Be yeki goftand : babat az gorosnegi mord. Goft : dasht va nakhord. T: To someone was told : Your father to strave to death. Said: Had he wealth and didn’t use it.(Dehkhoda) 164

M: Used in case that has or hasn’t money, property and wealth and use it. or eat or not eat it and it’s purpose is defense about a special case that poverty and indigence is one of the major factor not meanness. *

*

*

*

*

‫به يكي گفتند جلو بام ميا ميفتي آنقدر عقب عقب رفت تا از انسوي‬ ‫ بهمنيار‬.‫فرو افتاد‬ P: B e yeki goftand jeloe bam maya miyofti anghadr aghab aghab raft ta az ansooy foro oftad. T: To someone was told: Don’t go in front of roof. So he/ she turned behind that fall from other side of roof (Behmaniyar) M: Use about person who cause to sustain a loss and hurt or disappear him/ herself because he/ she go to extreme for doing every thing. * * * * * ‫يكي به بچه اش گفت قربون چشمهاي باداميت بچه گفت ننه ننه من‬ .‫بادام مي خوام‬ P: P: Yeki be bacheash goft ghorbone cheshmhaye badamit bache goft nane nane ma badam mikham. T: A mother said her child: I sacrifice your oval eyes. The child said Mom mom, I wanta almond. M: Used when speaker make mention of name of a thing and listener image a thing same it , that no connection to purpose of speaker and listener use this imagination in the interests of him/ herself. *

*

*

*

*

‫يكي به بچه اش گفت ميزنمت زمين صداي كنيزه بدهي گفت ننه ننه‬ .‫كنيزه مي خوام‬ P: Yeki Be bacheash goft mizanamat zamin seday kanize bedahi goft nane nane kanize mikham. T: A mother said her child: Beat you till produce a sound as a melon. The chid said: Mom mom, I wanna melon. *

*

*

*

*

‫به بهلول گفتند ريش تو بهتر يا دم سگ؟ گفت اگر از پل جستم ريش‬ (‫)دهخدا‬.‫من و گر نه دم سگ‬ 165

P: Be Bohlol goftand rishe to behtar ya dome sag? Goft agar az pol jastam rishe man va gar na dome sag. T: To Bohlol was said: Is your beard better or tail dog? It said If pass the bridge , my beard if not tail of dog. (Dehkhoda) M: This proverb means that investigation to behaviour or action isn’t conversant with appearance and postpone account day and another person distinguish goodness and fault. The bridge means bridge which the righteous only can cross on the road to paradis and Bohlol has been a darvish that in proverb is as insane person that is wise. *

*

*

*

*

‫به كسي گفتند فلن مبلغ به قرض ده گفت پول دارم و نمي دهم و‬ .‫ممنون هم باش‬ P: Be kasi goftand folan mablagh be gharz de goft pol daram va nemikhaham va mamnoon ham bash. T: Someone was requested : Borrow me such and sum, said: I have money but don’t give you and thanks me. M: This proverb means that even if negative answer would been disappointing because answer was frankly to begginger or applicant better than to cause to wander. *

*

*

*

*

‫ دهخدا‬.‫ سايه خودش ميايه‬،‫تنبل برو به سايه‬ P: Tanbal boro be saye, saye khodesh miyaye. T: Go lazy shadow, shadow, itself come.(Dehkhoda) M: This proverb in reality is a conversation , it means that was said a lazy person : Go to shadow but he/ she from excessive laziness said that shadow itself come toward him/ her/ This proverb is used for lazy person who movements is difficult for them. E: A lazy person will never try to see the light.(Manoochehr Moosavi, P: 252) *

*

*

*

*

‫بگو مبين چشم برهم مي نهم بگو مشنو پنبه به گوش مي گذارم ليكن‬ ‫ دهخدا‬.‫اگر گوئي نفهم نمي توانم‬ 166

P: Bego mabin cheshm bar ham minaham, bego mashno panbe be goosh migozaram likan agar goyee nafahm nemitavanam. T: If you say me: Don’t see , I close my eyes . If you say me: Don’t listen, I turn a deaf ear but if you say don’t understand, I can’t .(Dehkhoda) M: Anybody can’t prevent understanding, preception and persumption of others persons . This proverb is used about a someone wants to emphasize her/ his understanding and perception about a matter. *

*

*

*

*

‫ گفتند چرا چنين‬.‫يكي را چوب به پا مي زدند مي گفت واي پشتم‬ ‫ دهخدا‬.‫گوئي؟ گفت اگر پشت داشتمي كس مرا بر پاي زدن نتوا نستي‬ P: Yeki- ra choob be pa mizadand mighoft vay poshtam . Goftand chera chenin goyee? Goft agar posht dashtami kas mara bar pay zadan natavanesti. T: To someone was given the bastinad, said: Woe my back . They said: Why do you say such. Said : If I have back anybody can’t give the bastinad me. (Dehkhoda) M: This proverb emphasize importance having protector or support that so called is a big friend at court. *

*

*

*

*

.‫ گفت گر هم بود به چيزي نبود‬.‫گفت حاجي خانه است؟ گفتند نه‬ ‫دهخدا‬ P: Goft haji khane ast? Goft na. Goft agar ham bod beh chizi nabood. T: He/ she said: Is haji at home? They said : No. Said. If he was at home it, doesn’t make difference.(Dehkhoda) M: This proverb is used about someone is told about him/ her that be or not be or his/ her persence or absence is equally. *

*

*

*

*

‫ دهخدا‬.‫خاله سوسكه به بچه اش مي گويد قربان دست و پاي بلورينت‬ P: Khale soske be bacheash migoyad ghorbane dasto paye bolorinat. T: Beetle aunt say her child. I sacrifice your crystalline hands and feet. (Dehkhoda) M: This proverb is used about a mother exaggerate about defination and good deeds of her child. Beetle aunt is same black insect. E: The crow thinks her own birds whitest.(Manoochehr Moosavi, P: 451) 167

*

*

*

*

*

‫ دهخدا‬.‫به خر گفتند كي به ده مي رسي؟ گفت از سيخكي بپرس‬ P: B e khar goftand key be deh miresi? Goft az sikhaki bepors. T: To donkey was said: When do you arrive village? He said: Ask someone good me. (Dehkhoda) M: This proverb is used someone who was looked after continual till they do duty and job and don’t stop their job and so- called is treated them as elephantand hammer. *

*

*

*

*

.‫از يكي پرسيدند خربزه مي خواهي يا هنداونه؟ گفت هر دو وانه‬ ‫دهخدا‬ P: Az yeki porsidand kharboze mikhahi ya hendevane? Goft har dovane. T: From someone was asked : Do you want melon or water-melon? Said: Both of melon.(Dehkhoda) M: This proverb about someone is free selecting two thing but he / she has covetousness and interested in both of things and so- called he / she wants both God anddate. *

*

*

*

*

‫ گفت حال كه هر دو تا خوب‬.‫گفتند خربزه و عسل با هم نمي سازند‬ ‫ دهخدا‬.‫ساخته اند تا من يكي را از ميان بدارند‬ P: Goftand kharboze va asal ba ham nemisazand . Goft hala ke har dota khob sakhteand ta man yeki- ra az miyan bardarand. T: To someone Was told: Melon and honey doesn’t agree with together Said: Now, both of them have colluded with each other well till eliminate me. (Dehkhoda) M: Used about agreement for hunting between two men that completely are compatible but for protecting of their common interests , agree with each other against another person and about this special matter show complete compatible. .(Gameoaltamsil) *

*

* 168

*

*

‫خرچنگ را گفتند از كجا مي آئي؟ گفت از جلو داري با اين دست و پا كه‬ ‫ مجمع التمثيل‬.‫تو داري‬ P: Kharchang- ra goftand az koja miayee? Goft az jelodari ba in dasto pa ke to dari. T: To grab was said: where do you come from? He said : I come from postillioness with these hands and feet that ye have . (Majmaoltamthil) M: Used about someone claim that they has a special job, position that it needs of having a special property that is out of their ability and monad. *

*

*

*

*

‫به خرچنگ گفتند چرا از دو سوي مي روي؟ گفت پيشرفتم در اين‬ ‫ دهخدا‬.‫است‬ P: Khar chand –ra goftand chera az dow soy miravi? Goft pishraftam dar in ast. T: To grab was told : why do you go from two way ? He said: I progress from this reason..(Dehkhoda) M: For fun and ironic is used about someone who choose digreeion misbehaviOur ( from right way) as her/ his profession. *

*

*

*

*

‫به خرچنگ گفتند چرا كج مي روي؟ گفت جواني است و هزار چم و‬ ‫مجمع التمثيل‬.‫خم‬ P: Be kharchang goftand chera kaj miravi? Goft javani asto hezar chamo kham. T: To grab was tald: Why do you walk incrooked manner? He said : It is youth and thousand knack. (Majmaoltamsil) M: Used this implication that visions of behaviours of youth period and probably some special deviations and misbehaviours of this period is explained. E: Boys will be boys. (Manoochehr Moosavi, p:271) *

*

*

*

*

‫گفتند خرس تخم مي گذارد يا بچه مي كند؟ گفت از اين دم بريده هر‬ ‫ دهخدا‬.‫چه بگوئي بر مي آيد‬ P: Goftand khers tokhm migozarad ya bache mikonad? Goft az in dom boride har che begoyee bar miayad. T: They asked: Do bear produce a young or lay an egg? He said: This cuning is capable of doing every thing. (Dhkhoda) M: Used in case about someone who is know as a person that he/she has power to commit a kind of potentially wickendness or is called factotum. 169

E: He is a sly one!(Manoochehr Moosavi, p:79) * * * *

*

‫ دهخدا‬.‫به درويش گفتند بساط بر چين دست بر دهان گذاشت‬ P: Be darvish goftand basat barchin dast bar dahan gozasht. T: To a darvish was told: Drow the cloth, but he put his hand on his mouth. (Dehkhoda) M: Darvish means that hasn’t any goods and wealth except his tongue and this proverb is used about peace of mind and disencumbrance of free and humble and sociable persons. *

*

*

*

*

‫به درويش گفتند چرا نماز نمي خواني؟ گفت نادعلي مي خوانم كه پدر‬ ‫ بهمنيار‬.‫نماز است‬ P: Be darvish goftand chera namaz nemikhani? Goft nadali mikhanam ke pedare namaz ast. T: To darvish was told: Why don’t you pray? He said: I read NadAli that it is father of prayer.(Bahmaniyar) M: Surely used about someones who thinks reward of doing somethings or telling them is not less than reward of praying and under the pretext of this thought don’t pray. NadAli is incantation of darvish. Allameh (Dehkhoda) saying NadAli being with this sentece:NadAli is wondrous symbol. *

*

*

*

*

‫ اميني‬.‫به يكي گفتند به ده نرسيدي گفت دست و دلي هم نداشتم‬ P: Be yeki goftand be deh naresidi goft dasto deli ham nadashtam. T: To someone was told: you don’t arrive to village. He said: I don’t incline to arrive.(Amini) M: Used in case when someone wants to show his/her disinterested or careless for doing some things or success in it or demonstrate it or when don’t successed or fail in a thing. They pretend that don’t have any eagerness and delight it. *

*

*

*

*

‫ جامع التمثيل‬.‫ديگ به ديگ ميگويد رويت سياه‬ P: Dig be dig migoyad royat siyah. T: Pot says another pot: your face is black.(jameoltamthil) M: Used in case that someone accuse another person for having fault in case of him/ herself has it too. Some people continue it and say:………tripod say. E: The pot calling the kettle black. (Manoochehr Moosavi, p:382) 170

‫فهرست منابع ‪:‬‬ ‫‪ (1‬موسوي ‪ ،‬منوچهر )‪(1379‬ـ ًفرهنگ منظوم و منشور ضرب المثل هاي فارسي‬ ‫و معادل انگليسي آنها ًـ انتشارت جهان رايانه ‪.‬‬ ‫‪ (2‬دهخدا‪ ،‬علي اكبر ) ‪ (1379‬ـ ً امثال و حكم ً ـ تهران ‪ ،‬انتشارت امير كبير ‪،‬چاپ‬ ‫يازدهم ‪.‬‬ ‫‪ (3‬پارساي ‪ ،‬كامبيز ) ‪ (1380‬ـ ً فرهنگ دوسويه ضرب المثل هاي اكسفور ً ـ‬ ‫انتشارات همگامان چاپ ‪ ،‬چاپ اول * از علمت اختصاري ‪ OKP‬در كار‬ ‫استفاده شده است ‪.‬‬ ‫‪ (4‬ميرشاهي ‪ ،‬حسين )ـ ‪ (1381‬ـ ً فرهنگ ضرب المثل هاي انگليسي به فارسي ً‬ ‫انتشارات سخن گستر ‪.‬‬ ‫‪ (5‬ميرزايي ‪ ،‬مسعود ‪ /‬بلوچ ‪،‬حميد رضا ) ‪ (1375‬ـ ً ضرب المثل هاي انگليسي به‬ ‫فارسي ً ـ سازمان چاپ و انتشارات ‪.‬‬ ‫‪ (6‬قنبري ‪ ،‬عبدا… ) ‪ (1381‬ـ ً فرهنگ ضرب المثل هاي انگليسي به فارسي رهنما ً‬ ‫ـ انتشارات رهنما ‪ ،‬چاپ سوم ‪.‬‬ ‫‪ (7‬گرجيان‪ ،.‬بهمن ‪ /‬مولونيا ‪ ،‬شيوا )‪ (1378‬ـ ً فرهنگ ضرب المثل هاي اكسفورد‬ ‫ن ـ نشر فرناز ـ چاپ اول ‪.‬‬ ‫جان سيمپسو ً‬ ‫‪ (8‬نظري تيموري ‪ ،‬ابراهيم ـ ً فرهنگ ضرب المثل ها و اصطلحات محاوره اي‬ ‫ي‪.‬‬ ‫فارسي به انگليس ً‬ ‫‪ (9‬دهخدا‪ ،‬علي اكبر ـ ً جامع التمثيل ً ‪.‬‬ ‫‪(10‬‬

‫شاملو ‪،‬احمد ـ ً كوچه ً‪.‬‬

‫‪(11‬‬

‫منبع سايت اينترنتي در كار ‪http://humanities.byu.edu/elc/cyber :‬‬

‫‪center.htddml‬‬

‫‪171‬‬