دیده منزلها ز اصل و از اساس ** چون قلاووز آن خبیر و ره‌شناس
Having perceived (all) the stages from the source and foundation, possessed of experience and knowing the way like (skilled) guides.”
شاه را گفتند اشکنجه‌ش بکن ** تا نگوید جنس او هیچ این سخن
They said to the king, “Put him to the rack, that a person of his sort may never (again) speak such words.”
شاه دیدش بس نزار و بس ضعیف ** که به یک سیلی بمیرد آن نحیف
The king saw that he was very thin and infirm, so that such an emaciated man would die at a single blow.
کی توان او را فشردن یا زدن ** که چو شیشه گشته است او را بدن 1130
(He thought to himself), “How is it possible to torture or beat him, since his body has become as (fragile as) a glass?
لیک با او گویم از راه خوشی ** که چرا داری تو لاف سر کشی
But I will speak to him kindly and say, ‘Why dost thou boast of (this) high estate?’
که درشتی ناید اینجا هیچ کار ** هم به نرمی سر کند از غار مار
For here harshness is of no use: ’tis by gentleness that the snake puts forth its head (is induced to come forth) from the hole.”
مردمان را دور کرد از گرد وی ** شه لطیفی بود و نرمی ورد وی
He caused the people to withdraw from around him (the claimant): the king was a gracious man, and gentleness was his way.
پس نشاندش باز پرسیدش ز جا ** که کجا داری معاش و ملتجی
Then he bade him be seated, and asked him concerning his dwelling-place, saying, “Where hast thou thy means of livelihood and refuge?”
گفت ای شه هستم از دار السلام ** آمده از ره درین دار الملام 1135
He replied, “O king, I belong to the Abode of Peace: I have come from the road (after having journeyed) to this Abode of Blame.
نه مرا خانه‌ست و نه یک همنشین ** خانه کی کردست ماهی در زمین
I have neither home nor any companion: when has a fish made its home on the earth?”
باز شه از روی لاغش گفت باز ** که چه خوردی و چه داری چاشت‌ساز
Again the king answered him, saying by way of jest, “What (food) hast thou eaten and what provision hast thou (made) for the morning meal?
اشتهی داری چه خوردی بامداد ** که چنین سرمستی و پر لاف و باد
Hast thou appetite? What didst thou eat at daybreak that thou art so intoxicated and boastful and blustering?”
گفت اگر نانم بدی خشک و طری ** کی کنیمی دعوی پیغامبری
He replied, “If I had bread, (whether) dry or moist, how should I lay claim to prophecy?
دعوی پیغامبری با این گروه ** هم‌چنان باشد که دل جستن ز کوه 1140
To claim to be a prophet amongst these people is like seeking a heart from a mountain.
کس ز کوه و سنگ عقل و دل نجست ** فهم و ضبط نکته‌ی مشکل نجست
No one (ever) sought intellect and heart from mountains and rocks: none sought (from them) understanding and apprehension of a difficult point of discourse.
هر چه گویی باز گوید که همان ** می‌کند افسوس چون مستهزیان
Whatever you say, the mountain replies the same: it makes a mock (of you) like the scoffers.
از کجا این قوم و پیغام از کجا ** از جمادی جان کرا باشد رجا
What relation exists between this folk and the (Divine) message? Who can hope for (spiritual) life from a soulless thing?
گر تو پیغام زنی آری و زر ** پیش تو بنهند جمله سیم و سر
If you bring (them) a message concerning a woman or gold, they will all lay before you their money and lives (in entire devotion)—
که فلان جا شاهدی می‌خواندت ** عاشق آمد بر تو او می‌داندت 1145
(The message), ‘A sweetheart in such and such a place invites thee (to come to her): she is in love with thee, she knows thee.’
ور تو پیغام خدا آری چو شهد ** که بیا سوی خدا ای نیک‌عهد
But if you bring (them) the honey-like message of God, ‘Come to God, O thou who hast a good covenant (with Him);
از جهان مرگ سوی برگ رو ** چون بقا ممکن بود فانی مشو
Go from the world of death towards the (eternal) provision: since everlastingness is possible, do not be perishing’—
قصد خون تو کنند و قصد سر ** نه از برای حمیت دین و هنر
They will seek (to shed) thy blood and (take) thy life, not in zeal for religion and (spiritual and moral) excellence.
سبب عداوت عام و بیگانه زیستن ایشان به اولیاء خدا کی بحقشان می‌خوانند و با آب حیات ابدی
The reason why the vulgar are at enmity with, and live in estrangement from, the saints of God who call them unto God and the Water of Life everlasting.
بلک از چفسیدگی در خان و مان ** تلخشان آید شنیدن این بیان
Nay, but on account of their sticking to house and goods ’tis bitter (hateful) to them to hear this exposition (given by the prophets).
خرقه‌ای بر ریش خر چفسید سخت ** چونک خواهی بر کنی زو لخت لخت 1150
(Suppose) a rag is stuck fast upon the donkey's sore: when you wish to tear it off, bit by bit,
جفته اندازد یقین آن خر ز درد ** حبذا آن کس کزو پرهیز کرد
The donkey, because of the pain (inflicted on him), will certainly kick: happy the man who abstained from (touching) him!—