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2
2728-2752

  • گرگ بی‏چاره اگر چه گرسنه است ** متهم باشد که او در طنطنه است‏
  • The helpless wolf, though he is hungry, is suspected of being in luxury.

  • از ضعیفی چون نتاند راه رفت ** خلق گوید تخمه است از لوت زفت‏
  • When, because of feebleness, he cannot go his way, people say it is indigestion (arising) from gross (rich and heavy) food.”

  • باز الحاح کردن معاویه ابلیس را
  • How Mu‘áwiya once more pressed Iblís hard.

  • گفت غیر راستی نرهاندت ** داد سوی راستی می‏خواندت‏ 2730
  • He said, “Nothing but the truth will save you: justice is calling you to (speak) the truth.

  • راست گو تا وارهی از چنگ من ** مکر ننشاند غبار جنگ من‏
  • Tell the truth, so that you may be delivered from my hand: cunning will not lay the dust of my war (will not induce me to leave you in peace).”

  • گفت چون دانی دروغ و راست را ** ای خیال‏اندیش پر اندیشه‏ها
  • He (Iblís) said, “How do you know (the difference between) falsehood and truth, O thinker of vain fancies, (you that are) filled with (idle) thoughts (about me)?”

  • گفت پیغمبر نشانی داده است ** قلب و نیکو را محک بنهاده است‏
  • He answered, “The Prophet has given an indication: he has laid down the touchstone (criterion) for (distinguishing) the base coin and the good.

  • گفته است الکذب ریب فی القلوب ** گفت الصدق طمانین طروب‏
  • He has said, ‘Falsehood is (the cause of) disquiet in (men's) hearts’; he has said, ‘Truth is (the cause of) a joyous tranquillity.’

  • دل نیارامد ز گفتار دروغ ** آب و روغن هیچ نفروزد فروغ‏ 2735
  • The (troubled) heart is not comforted by lying words: water and oil kindle no light.

  • در حدیث راست آرام دل است ** راستیها دانه‏ی دام دل است‏
  • (Only) in truthful speech is there comfort for the heart: truths are the bait that entraps the heart.

  • دل مگر رنجور باشد بد دهان ** که نداند چاشنی این و آن‏
  • Sick, surely, and ill-savoured is the heart that knows not (cannot distinguish) the taste of this and that.

  • چون شود از رنج و علت دل سلیم ** طعم کذب و راست را باشد علیم‏
  • When the heart becomes whole (is healed) of pain and disease, it will recognize the flavour of falsehood and truth.

  • حرص آدم چون سوی گندم فزود ** از دل آدم سلیمی را ربود
  • When Adam's greed for the wheat waxed great, it robbed Adam's heart of health.

  • پس دروغ و عشوه‏ات را گوش کرد ** غره گشت و زهر قاتل نوش کرد 2740
  • Then he gave ear to your lies and enticements: he was befooled and drank the killing poison.

  • کژدم از گندم ندانست آن نفس ** می‏پرد تمییز از مست هوس‏
  • At that moment he knew not scorpion (kazhdum) from wheat (gandum): discernment flies from one that is drunken with vain desire.

  • خلق مست آرزویند و هوا ** ز آن پذیرایند دستان ترا
  • The people are drunken with cupidity and desire: hence they are accepting your cheatery.

  • هر که خود را از هوا خود باز کرد ** چشم خود را آشنای راز کرد
  • Whoever has rid his nature of vain desire has (thereby) made his (spiritual) eye familiar with the secret.

  • شکایت قاضی از آفت قضا و جواب گفتن نایب او را
  • How a cadi complained of the calamity of (holding) the office of cadi, and how his deputy answered him.

  • قاضیی بنشاندند او می‏گریست ** گفت نایب قاضیا گریه ز چیست‏
  • They installed a cadi, (and meanwhile) he wept. The deputy said, ‘O cadi, what are you weeping for?

  • این نه وقت گریه و فریاد تست ** وقت شادی و مبارک باد تست‏ 2745
  • This is not the time for you to weep and lament: it is the time for you to rejoice and receive felicitations.’

  • گفت اه چون حکم راند بی‏دلی ** در میان آن دو عالم جاهلی‏
  • ‘Ah,’ said he, ‘how shall a man without insight pronounce judgement—an ignorant man (decide) between two who know?

  • آن دو خصم از واقعه‏ی خود واقفند ** قاضی مسکین چه داند ز آن دو بند
  • Those two adversaries are acquainted with their own case: what should the poor cadi know of those two tangles?

  • جاهل است و غافل است از حالشان ** چون رود در خونشان و مالشان‏
  • He is ignorant and unaware of their (real) state: how should he proceed (to give judgment) concerning their lives and property?’

  • گفت خصمان عالمند و علتی ** جاهلی تو لیک شمع ملتی‏
  • He (the deputy) said, ‘The litigants know (the truth of their case) and (nevertheless) are unsound (prejudiced); you are ignorant (of the facts), but you are the luminary of the whole body (of Moslems),

  • ز انکه تو علت نداری در میان ** آن فراغت هست نور دیده‏گان‏ 2750
  • Because you have no prejudice to interfere (with your discernment), and that freedom (from prejudice) is light to the eyes;

  • و آن دو عالم را غرضشان کور کرد ** علمشان را علت اندر گور کرد
  • While those two who know are blinded by their self-interest: prejudice has put their knowledge into the grave.

  • جهل را بی‏علتی عالم کند ** علم را علت کژ و ظالم کند
  • Unprejudicedness makes ignorance wise; prejudice makes knowledge perverse and iniquitous.