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3
2997-3021

  • زآنک جباران بدند و سرفراز ** دوزخ آن باب صغیرست و نیاز
  • Because they were insolent and arrogant. Hell is (like) that Báb-i Saghír and (place of) humiliation.

  • بیان آنک حق تعالی صورت ملوک را سبب مسخر کردن جباران کی مسخر حق نباشند ساخته است چنانک موسی علیه السلام باب صغیر ساخت بر ربض قدس جهت رکوع جباران بنی اسرائیل وقت در آمدن کی ادخلوا الباب سجدا و قولوا حطة
  • Explaining how God most High has made the bodily form of kings a means of subduing the insolent (sinners) who are not subject to God, just as Moses, on whom be peace, built the Báb-i Saghír in the wall of Jerusalem in order that the insolent (and wicked) men among the Israelites might bow low when they entered in, (according to the text), “Enter the gate, prostrating yourselves, and say ‘hittatun.’”

  • آنچنانک حق ز گوشت و استخوان ** از شهان باب صغیری ساخت هان
  • Likewise God hath built a Báb-i Saghír from the flesh and bones of kings. Take heed!

  • اهل دنیا سجده‌ی ایشان کنند ** چونک سجده‌ی کبریا را دشمنند
  • The people of this world make prostration before them, since they are opposed to prostration before the Divine Majesty.

  • ساخت سرگین‌دانکی محرابشان ** نام آن محراب میر و پهلوان 3000
  • He (God) hath made a little dunghill their mihráb (place of worship): the name of that mihráb is “prince” and “paladin.”

  • لایق این حضرت پاکی نه‌اید ** نیشکر پاکان شما خالی‌نیید
  • Ye (worldlings) are not fit for this holy Presence: holy men are (like) the sugarcane; ye are (like) the empty reed.

  • آن سگان را این خسان خاضع شوند ** شیر را عارست کو را بگروند
  • These vile wretches grovel before those curs; (but) it is a disgrace to the lion that they should be complaisant to him.

  • گربه باشد شحنه هر موش‌خو ** موش که بود تا ز شیران ترسد او
  • The cat is the (dreaded) overseer of every mouse-natured one: who is the mouse that it should be afraid of the lions?

  • خوف ایشان از کلاب حق بود ** خوفشان کی ز آفتاب حق بود
  • Their fear is (only) of the curs of God: how should they have fear of the Sun of God?

  • ربی الاعلاست ورد آن مهان ** رب ادنی درخور این ابلهان 3005
  • The litany of those great (venerable) ones is “my Lord the most High”; “my lord the most low” is suitable to these fools.

  • موش کی ترسد ز شیران مصاف ** بلک آن آهوتگان مشک‌ناف
  • How should the mouse fear the lions of the (spiritual) battle-field? Nay, (they that fear the lions are) those who have the speed and the musk-bag of the deer.

  • رو به پیش کاسه‌لیس ای دیگ‌لیس ** توش خداوند و ولی نعمت نویس
  • O licker of pots, go to him that licks basins and write him down as thy lord and benefactor!

  • بس کن ار شرحی بگویم دور دست ** خشم گیرد میر و هم داند که هست
  • Enough! If I give a far-reaching exposition, the (worldly) prince will be angered; and besides he knows that it (his case) is (such as has been described).

  • حاصل این آمد که بد کن ای کریم ** با لیمان تا نهد گردن لیم
  • The upshot is this:—“O noble man, do evil to the vile, that the villain may lay his neck (before thee).”

  • با لیم نفس چون احسان کند ** چون لیمان نفس بد کفران کند 3010
  • When he (the noble man) deals kindly with the villain, his (fleshly) soul, the wicked soul shows ingratitude, like the vile.

  • زین سبب بد که اهل محنت شاکرند ** اهل نعمت طاغیند و ماکرند
  • ’Twas on this account that the afflicted are thankful, (while) the fortunate are rebellious and deceitful.

  • هست طاغی بگلر زرین‌قبا ** هست شاکر خسته‌ی صاحب‌عبا
  • The bey with his gold-embroidered coat is rebellious; the distressed wearer of a coarse woollen cloak (‘abá) is thankful.

  • شکر کی روید ز املاک و نعم ** شکر می‌روید ز بلوی و سقم
  • How should thankfulness grow from possessions and riches? Thankfulness grows from tribulation and sickness.

  • قصه عشق صوفی بر سفره‌ی تهی
  • Story of the Súfí's being enamoured of the empty food-wallet.

  • صوفیی بر میخ روزی سفره دید ** چرخ می‌زد جامه‌ها را می‌درید
  • One day a Súfí espied a food-wallet (hanging) on a nail: he began to whirl and rend his garments,

  • بانگ می‌زد نک نوای بی‌نوا ** قحطها و دردها را نک دوا 3015
  • Crying, “Lo, the food of the foodless! Lo, the remedy for famines and pangs (of hunger)!”

  • چونک دود و شور او بسیار شد ** هر که صوفی بود با او یار شد
  • When his smoke and tumult (his ecstasy) waxed great, every one that was a Súfí joined him (imitated his behaviour).

  • کخ‌کخی و های و هویی می‌زدند ** تای چندی مست و بی‌خود می‌شدند
  • They were shouting and shrieking: several were becoming intoxicated and beside themselves.

  • بوالفضولی گفت صوفی را که چیست ** سفره‌ای آویخته وز نان تهیست
  • An idle busybody said to the Súfí, “What is the matter? (Only) a food-wallet hung (on a nail), and it is empty of bread!”

  • گفت رو رو نقش بی‌معنیستی ** تو بجو هستی که عاشق نیستی
  • He (the Súfí) said, “Begone, begone! Thou art a (mere) form without spirit: do thou seek existence (not non-existence), for thou art no lover.”

  • عشق نان بی نان غذای عاشق است ** بند هستی نیست هر کو صادقست 3020
  • The lover's food is love of the bread, without (the existence of) the bread: no one that is sincere (in his love) is in thrall to existence.

  • عاشقان را کار نبود با وجود ** عاشقان را هست بی سرمایه سود
  • Lovers have naught to do with existence: lovers have the interest without (having) the capital.