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2
486-510

  • گر سخن گوید ز مو باریکتر ** آن سرش را ز آن سخن نبود خبر
  • Though he (the blind imitator) speak words finer than a hair, his heart has no knowledge of these words.

  • مستیی دارد ز گفت خود و لیک ** از بر وی تا به می راهی است نیک‏
  • He has a certain intoxication from his own words, but there is a good way (distance) between him and the Wine.

  • همچو جوی است او نه او آبی خورد ** آب از او بر آب خواران بگذرد
  • He is like a river-bed: it does not drink any water; the water passes through it to the water-drinkers.

  • آب در جو ز آن نمی‏گیرد قرار ** ز آن که آن جو نیست تشنه و آب خوار
  • The water does not settle in the river-bed because the river-bed is not thirsty and water-drinking.

  • همچو نایی ناله‏ی زاری کند ** لیک بیگار خریداری کند 490
  • Like a reed-flute, he makes a piteous lament, but he (only) seeks a purchaser (admirer).

  • نوحه‏گر باشد مقلد در حدیث ** جز طمع نبود مراد آن خبیث‏
  • The imitator in his discourse is (like) a professional mourner: that wicked man has no motive except cupidity.

  • نوحه‏گر گوید حدیث سوزناک ** لیک کو سوز دل و دامان چاک‏
  • The professional mourner utters burning words (of grief), but where is the glow of heart (heartfelt sorrow) and the rent skirt?

  • از محقق تا مقلد فرق‏هاست ** کاین چو داود است و آن دیگر صداست‏
  • Between the true knower and the blind imitator there are (great) differences, for the former is like David, while the other is (but) an echo.

  • منبع گفتار این سوزی بود ** و آن مقلد کهنه آموزی بود
  • The source of the former’s words is a glow (of feeling), whereas the imitator is one who learns old things (by rote).

  • هین مشو غره بدان گفت حزین ** بار بر گاو است و بر گردون حنین‏ 495
  • Beware! Be not duped by those sorrowful words” the ox bears the load, but it is the cart that moans (creaks).

  • هم مقلد نیست محروم از ثواب ** نوحه‏گر را مزد باشد در حساب‏
  • Even the imitator is not disappointed of the (Divine) recompense: the professional mourner gets his wages at the (time of) reckoning.

  • کافر و مومن خدا گویند لیک ** در میان هر دو فرقی هست نیک‏
  • (Both) infidel and true believer say “God,” but there is a good difference between the two.

  • آن گدا گوید خدا از بهر نان ** متقی گوید خدا از عین جان‏
  • The beggar says “God” for the sake of bread; the devout man says “God” from his soul.

  • گر بدانستی گدا از گفت خویش ** پیش چشم او نه کم ماندی نه پیش‏
  • If the beggar distinguished (God as He really is) from his own saying (the name of God), neither less nor more would remain before his eye.

  • سالها گوید خدا آن نان خواه ** همچو خر مصحف کشد از بهر کاه‏ 500
  • For years that bread-seeker says “god”; like the ass, he carries the Qur’án for the sake of (being fed with) straw.

  • گر بدل در تافتی گفت لبش ** ذره ذره گشته بودی قالبش‏
  • Had the word on his lips shone forth in his heart, his body would have been shivered to atoms.

  • نام دیوی ره برد در ساحری ** تو به نام حق پشیزی می‏بری‏
  • In sorcery the name of a demon finds the way (to success); you are earning a petty coin by means of the Name of God.

  • خاریدن روستایی در تاریکی شیر را به گمان آن که گاو اوست
  • How a peasant stroked a lion in the dark, because he thought it was his ox.

  • روستایی گاو در آخر ببست ** شیر گاوش خورد و بر جایش نشست‏
  • A peasant tied an ox in the stable: a lion ate his ox and sat in its place.

  • روستایی شد در آخر سوی گاو ** گاو را می‏جست شب آن کنج کاو
  • The peasant went into the stable to (see) the ox: the man, groping into corners, was seeking the ox at night.

  • دست می‏مالید بر اعضای شیر ** پشت و پهلو گاه بالا گاه زیر 505
  • He was rubbing his hand on the limbs of the lion, back and side, now above, now below.

  • گفت شیر ار روشنی افزون شدی ** زهره‏اش بدریدی و دل خون شدی‏
  • The lion said, “If the light were to become greater, his gall-bladder would burst and his heart would turn to blood.

  • این چنین گستاخ ز آن می‏خاردم ** کاو درین شب گاو می‏پنداردم‏
  • He is stroking me like this so boldly because in this (dark) night he thinks I am the ox.”

  • حق همی‏گوید که ای مغرور کور ** نه ز نامم پاره پاره گشت طور
  • God is saying, “O blind dupe, did not Túr (Sinai) fall in pieces at My Name?

  • که لو انزلنا کتابا للجبل ** لانصدع ثم انقطع ثم ارتحل‏
  • For if We had sent down (revealed) a Book to the mountain, it would have been riven asunder, then cut to pieces, and then it would have departed (disappeared).

  • از من ار کوه احد واقف بدی ** پاره گشتی و دلش پر خون شدی‏ 510
  • If Mount Uhud had been acquainted with Me, it would have been shivered to pieces and its heart would have been filled with blood.”