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1
442-466

  • چون که بویی برد و شکر آن نکرد ** کفر نعمت آمد و بینیش خورد
  • When he has caught a scent and given no thanks for it, (that) ingratitude comes and devours his nose (deprives him of the organ of spiritual perception).

  • شکر کن مر شاکران را بنده باش ** پیش ایشان مرده شو پاینده باش‌‌
  • Give thanks (to God) and be a slave to those who give thanks: be in their presence (as one) dead, be steadfast.

  • چون وزیر از ره زنی مایه مساز ** خلق را تو بر میاور از نماز
  • Do not, like the vizier, make brigandage your stock-in-trade; do not turn the people away from the ritual prayer.

  • ناصح دین گشته آن کافر وزیر ** کرده او از مکر در لوزینه سیر 445
  • The miscreant vizier had become (in appearance) a true religious counsellor, (but) he had craftily put garlic in the walnut cake.

  • فهم کردن حاذقان نصارا مکر وزیر را
  • How the sagacious among the Christians perceived the guile of the vizier.

  • هر که صاحب ذوق بود از گفت او ** لذتی می‌‌دید و تلخی جفت او
  • Whoever was possessed of (spiritual) discernment was feeling a sweet savour in his words and, joined therewith, bitterness.

  • نکته‌‌ها می‌‌گفت او آمیخته ** در جلاب قند زهری ریخته‌‌
  • He (the vizier) was saying fine things mixed (with foul): he had poured some poison into the sugared julep.

  • ظاهرش می‌‌گفت در ره چیست شو ** وز اثر می‌‌گفت جان را سست شو
  • The outward sense of it was saying, “Be diligent in the Way,” but in effect it was saying to the soul, “Be slack.”

  • ظاهر نقره گر اسپید است و نو ** دست و جامه می سیه گردد ازو
  • If the surface of silver is white and new, (yet) the hands and dress are blackened by it.

  • آتش ار چه سرخ روی است از شرر ** تو ز فعل او سیه کاری نگر 450
  • Although fire is red-faced (bright and glorious) with sparks, look at the black behaviour (displayed) in its action.

  • برق اگر نوری نماید در نظر ** لیک هست از خاصیت دزد بصر
  • If the lightning appears luminous to the eye, (yet) from its distinctive property it is the robber of sight (it strikes men blind).

  • هر که جز آگاه و صاحب ذوق بود ** گفت او در گردن او طوق بود
  • (As for) any (Christian) who was not wary and possessed of discernment, the words of him (the vizier) were (as) a collar on his neck.

  • مدت شش سال در هجران شاه ** شد وزیر اتباع عیسی را پناه‌‌
  • During six years, in separation from the king, the vizier became a refuge for the followers of Jesus.

  • دین و دل را کل بدو بسپرد خلق ** پیش امر و حکم او می‌‌مرد خلق‌‌
  • To him the people wholly surrendered their religion and their hearts: at his command and decree they were ready to die.

  • پیغام شاه پنهان با وزیر
  • How the king sent messages in secret to the vizier.

  • در میان شاه و او پیغامها ** شاه را پنهان بدو آرامها 455
  • Messages (passed) between the king and him: the king had words of comfort from him in secret.

  • پیش او بنوشت شه کای مقبلم ** وقت آمد زود فارغ کن دلم‌‌
  • The king wrote to him, saying, “O my fortunate one, the time is come: quickly set my mind at ease.”

  • گفت اینک اندر آن کارم شها ** کافکنم در دین عیسی فتنه‌‌ها
  • He replied: “Behold, O king, I am preparing to cast disorders into the religion of Jesus.”

  • بیان دوازده سبط از نصارا
  • Explanation of the twelve tribes of the Christians.

  • قوم عیسی را بد اندر دار و گیر ** حاکمانشان ده امیر و دو امیر
  • The people of Jesus had twelve amírs as rulers in authority over them.

  • هر فریقی مر امیری را تبع ** بنده گشته میر خود را از طمع‌‌
  • Each party followed one amír and had become devoted to its own amír from desire (of worldly gain).

  • این ده و این دو امیر و قومشان ** گشته بند آن وزیر بدنشان‌‌ 460
  • These twelve amírs and their followers became in bondage to (a prey to) that vizier of evil sign.

  • اعتماد جمله بر گفتار او ** اقتدای جمله بر رفتار او
  • They all put trust in his words, they all took his procedure as a pattern.

  • پیش او در وقت و ساعت هر امیر ** جان بدادی گر بدو گفتی بمیر
  • Each amír would have given up his life in his presence at the time and hour (on the spot), if he (the vizier) had bidden him die.

  • تخلیط وزیر در احکام انجیل
  • How the vizier confused the ordinances of the Gospel.

  • ساخت طوماری به نام هر یکی ** نقش هر طومار دیگر مسلکی‌‌
  • He prepared a scroll in the name of (addressed to) each one, the (written) form of each scroll (of) a different tenor,

  • حکم‌‌های هر یکی نوعی دگر ** این خلاف آن ز پایان تا به سر
  • The ordinances of each (of) a diverse kind, this contradicting that from the end to the beginning.

  • در یکی راه ریاضت را و جوع ** رکن توبه کرده و شرط رجوع‌‌ 465
  • In one he made the path of asceticism and hunger to be the basis of repentance and the condition (necessary) for conversion.

  • در یکی گفته ریاضت سود نیست ** اندر این ره مخلصی جز جود نیست‌‌
  • In one he said: “Asceticism profits naught: in this Way there is no place (means) of deliverance but generosity.”