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4
1696-1720

  • بو مسیلم را بگو کم کن بطر ** غره‌ی اول مشو آخر نگر
  • Say to Bú Musaylim, “Do not behave with insolence: be not deluded by the beginning, regard the end.

  • این قلاوزی مکن از حرص جمع ** پس‌روی کن تا رود در پیش شمع
  • Do not act thus as a guide from (with the motive of) greed for amassing (wealth and power): follow behind, in order that the Candle (the true guide) may go in front (of thee).”

  • شمع مقصد را نماید هم‌چو ماه ** کین طرف دانه‌ست یا خود دامگاه
  • The Candle, like the moon, shows (clearly) the (traveller's) destination, and whether in this direction there is the grain (of spiritual welfare) or the place for the snare (of perdition).

  • گر بخواهی ور نخواهی با چراغ ** دیده گردد نقش باز و نقش زاغ
  • Whether thou wilt or not, (so long as thou art) with the Lantern the form of falcon and the form of crow become visible (to thee).

  • ورنه این زاغان دغل افروختند ** بانگ بازان سپید آموختند 1700
  • Otherwise, (beware, for) these crows have lit (the lantern of) fraud: they have learned the cry of the white falcons.

  • بانگ هدهد گر بیاموزد فتی ** راز هدهد کو و پیغام سبا
  • If a man learn the cry of the hoopoe, (yet) where is the mystery of the hoopoe and the message from Sabá?

  • بانگ بر رسته ز بر بسته بدان ** تاج شاهان را ز تاج هدهدان
  • Know (distinguish) the natural cry from the artificial one, (know) the crown of kings from the crown (crest) of hoopoes.

  • حرف درویشان و نکته‌ی عارفان ** بسته‌اند این بی‌حیایان بر زبان
  • These shameless persons have attached to their tongues the speech of dervishes and the deep sayings of gnostics.

  • هر هلاک امت پیشین که بود ** زانک چندل را گمان بردند عود
  • Every destruction of an olden people that there was—(it was) because they deemed sandal-wood to be (common) wood.

  • بودشان تمییز کان مظهر کند ** لیک حرص و آز کور و کر کند 1705
  • They had the discernment that should make that (difference) evident, but greed and cupidity make (men) blind and deaf.

  • کوری کوران ز رحمت دور نیست ** کوری حرص است که آن معذور نیست
  • The blindness of the (physically) blind is not far from (the Divine) mercy; ’tis the blindness of greed that is inexcusable.

  • چارمیخ شه ز رحمت دور نی ** چار میخ حاسدی مغفور نی
  • Crucifixion (tribulation) inflicted by the King (God) is not far from mercy; the crucifixion (torment) of envy is not forgiven (by God).

  • ماهیا آخر نگر بنگر بشست ** بدگلویی چشم آخربینت بست
  • O fish, regard the end; do not regard the hook: evil appetite has bandaged (blindfolded) thine eye that sees the end.

  • با دو دیده اول و آخر ببین ** هین مباش اعور چو ابلیس لعین
  • See the beginning and the end with both eyes: beware, do not be one-eyed like the accursed Iblís.

  • اعور آن باشد که حالی دید و بس ** چون بهایم بی‌خبر از بازپس 1710
  • The one-eyed man is he who saw only the present—ignorant, like the beasts, of (what comes) after.

  • چون دو چشم گاو در جرم تلف ** هم‌چو یک چشمست کش نبود شرف
  • Since the two eyes of an ox are (rated) as one eye (of a man) in (the case of) damages for (their) destruction—for it (the ox) hath no excellence—

  • نصف قیمت ارزد آن دو چشم او ** که دو چشمش راست مسند چشم تو
  • Its two eyes are worth (only) a half of its value, inasmuch as thine eye is the support for its two eyes.

  • ور کنی یک چشم آدم‌زاده‌ای ** نصف قیمت لایقست از جاده‌ای
  • But if thou destroy one eye of a son of Adam, by a statute (of the Law) thou must pay half of his value,

  • زانک چشم آدمی تنها به خود ** بی دو چشم یار کاری می‌کند
  • Because the human eye works alone by itself without (assistance from) the two eyes of a friend.

  • چشم خر چون اولش بی آخرست ** گر دو چشمش هست حکمش اعورست 1715
  • Since (the power of) the donkey's eye (to see) the beginning is not accompanied by (power to see) the end, it (the donkey) is in the same case as the one-eyed man, (even) if it has two eyes.

  • این سخن پایان ندارد وان خفیف ** می‌نویسد رقعه در طمع رغیف
  • This topic hath no limit—and that light-minded (foolish) one is writing a letter in hope of loaves.

  • بقیه‌ی نوشتن آن غلام رقعه به طلب اجری
  • The rest of the story of the slave’s writing a petition for his allowance.

  • رفت پیش از نامه پیش مطبخی ** کای بخیل از مطبخ شاه سخی
  • Before (writing) the letter he went to the kitchen-stewerd and said, “O niggard of the kitchen of the generous king,

  • دور ازو وز همت او کین قدر ** از جری‌ام آیدش اندر نظر
  • ‘Tis far from him and from his magnanimity that this (small) amount (matter) of my allowance should come into his consideration.”

  • گفت بهر مصلحت فرموده است ** نه برای بخل و نه تنگی دست
  • He (the steward) said, “He has ordered (so) for a good object, not on account of stinginess or close-fistedness.”

  • گفت دهلیزیست والله این سخن ** پیش شه خاکست هم زر کهن 1720
  • “By God,” he replied, “this is a canard: even old gold is as dust in the king’s eyes.”