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2
1856-1880

  • ز اخروهن مرادش نفس تست ** کاو به آخر باید و عقلت نخست‏
  • The thing meant by (the Prophet's words) “put them (the women) behind” is your fleshly soul; for it must be last, and your intellect (must be) first.

  • هم مزاج خر شده ست این عقل پست ** فکرش این که چون علف آرم بدست‏
  • This base intellect has become of the same temperament as the ass: its (only) thought is how it shall get hold of fodder.

  • آن خر عیسی مزاج دل گرفت ** در مقام عاقلان منزل گرفت‏
  • The ass of Jesus took (to itself) the temperament of the (rational) spirit: it took its abode in the place of the intelligent,

  • ز انکه غالب عقل بود و خر ضعیف ** از سوار زفت گردد خر نحیف‏
  • Because (in Jesus) intellect was ruling, and the ass (was) weak —the ass is made lean by a strong rider—

  • و ز ضعیفی عقل تو ای خر بها ** این خر پژمرده گشته ست اژدها 1860
  • While from the weakness of your intellect, O you who have (no more than) the value of an ass, this worn-out ass has become a dragon.

  • گر ز عیسی گشته‏ای رنجور دل ** هم از او صحت رسد او را مهل‏
  • If through Jesus (the spiritual guide) you have become heart-sick, (yet) health too comes from him: do not leave him.

  • چونی ای عیسای عیسی دم ز رنج ** که نبود اندر جهان بی‏مار گنج‏
  • How art thou as to affliction, O thou Jesus who hast the (healing) breath of Jesus? For there never was in the world a treasure without a snake.

  • چونی ای عیسی ز دیدار جهود ** چونی ای یوسف ز مکار حسود
  • How art thou, O Jesus, at the sight of the Jews? How art thou, O Joseph, in respect of the envious plotter?

  • تو شب و روز از پی این قوم غمر ** چون شب و روزی مدد بخشای عمر
  • Night and day for the sake of this foolish people thou, like night and day, art a replenisher of life.

  • چونی از صفراییان بی‏هنر ** چه هنر زاید ز صفرا درد سر 1865
  • How art thou in regard to those bilious ones who are without excellence? What excellence is born from bile? Headache.

  • تو همان کن که کند خورشید شرق ** ما نفاق و حیله و دزدی و زرق‏
  • Do thou the same thing as the sun of the east does: we are hypocrisy and craft and thieving and dissimulation.

  • تو عسل ما سرکه در دنیا و دین ** دفع این صفرا بود سرکنگبین‏
  • Thou art honey, we are vinegar in (the affairs of) this world and in religion; the (means of) removing this bile is oxymel.

  • سرکه افزودیم ما قوم زحیر ** تو عسل بفزا کرم را وامگیر
  • We folk who suffer from colic have added more and more vinegar; do thou add more and more honey, withhold not thy bounty.

  • این سزید از ما چنان آمد ز ما ** ریگ اندر چشم چه فزاید عما
  • This was meet in us; such (acts naturally) issued from us: what is increased by sand in the eye? Blindness.

  • آن سزد از تو أیا کحل عزیز ** که بیابد از تو هر ناچیز چیز 1870
  • (But) ’tis meet in thee, O precious collyrium, that every nothing should gain from thee something.

  • ز آتش این ظالمانت دل کباب ** از تو جمله اهد قومی بد خطاب‏
  • Thy heart is roasted by the fire of these unrighteous men, (yet) all thy appeal (to God) has been, “Guide my people!”

  • کان عودی در تو گر آتش زنند ** این جهان از عطر و ریحان آگنند
  • Thou art a mine of aloes-wood: if they set thee afire, they will fill this world with otto of roses and sweet basil.

  • تو نه آن عودی کز آتش کم شود ** تو نه آن روحی که اسیر غم شود
  • Thou art not that aloes-wood that is minished by the fire: thou art not that spirit that is made captive by grief.

  • عود سوزد کان عود از سوز دور ** باد کی حمله برد بر اصل نور
  • Aloes-wood burns, (but) the mine of aloes-wood is far from burning: how should the wind (of evil words) assail the source of (spiritual) light?

  • ای ز تو مر آسمانها را صفا ** ای جفای تو نکوتر از وفا 1875
  • Oh, ’tis from thee the heavens have (their) purity; oh, thy unkindness is better than kindness,

  • ز انکه از عاقل جفایی گر رود ** از وفای جاهلان آن به بود
  • Because if an unkindness come from the wise it is better than the kindness of the ignorant.

  • گفت پیغمبر عداوت از خرد ** بهتر از مهری که از جاهل رسد
  • The Prophet said, “Enmity (proceeding) from wisdom is better than the love that comes from a fool.”

  • رنجانیدن امیری خفته‏ای را که مار در دهانش رفته بود
  • How an Amír harassed a sleeping man into whose mouth a snake had gone.

  • عاقلی بر اسب می‏آمد سوار ** در دهان خفته‏ای می‏رفت مار
  • A wise man was riding along (at the moment when) a snake was going into the mouth of a man asleep.

  • آن سوار آن را بدید و می‏شتافت ** تا رماند مار را فرصت نیافت‏
  • The rider saw that, and was hurrying to scare away the snake, (but) he got no chance (of doing so).

  • چون که از عقلش فراوان بد مدد ** چند دبوسی قوی بر خفته زد 1880
  • Since he had an abundant supply of intelligence, he struck the sleeper several powerful blows with a mace.