سگ کلیچه کوفتی در زیر پا ** تخمه بودی گرگ صحرا از نوا2665
The dogs would trample buns underfoot; the desert wolf would have indigestion from the (rich) food.
گشته آمن شهر و ده از دزد و گرگ ** بز نترسیدی هم از گرگ سترگ
Town and village had become safe from robbers and wolves; the goat was not afraid even of the fierce wolf.
گر بگویم شرح نعمتهای قوم ** که زیادت می‌شد آن یوما بیوم
If I explain (all) the blessings bestowed upon the people (of Sabá), which were increasing day by day,
مانع آید از سخنهای مهم ** انبیا بردند امر فاستقم
It will hinder (me) from (speaking of) important matters. The prophets brought (to the Sabaeans) the (Divine) command, namely, “Do thou, therefore, be righteous.”
آمدن پیغامبران حق به نصیحت اهل سبا
How the prophets came from God to admonish the people of Sabá.
سیزده پیغامبر آنجا آمدند ** گم‌رهان را جمله رهبر می‌شدند
Thirteen prophets came thither: all (of them) were ready to guide those who had lost the way,
که هله نعمت فزون شد شکر کو ** مرکب شکر ار بخسپد حرکوا2670
Saying, “Come, the benefit has increased: where is the thanksgiving? If the steed of thanksgiving lie down, set (it) in motion.
شکر منعم واجب آید در خرد ** ورنه بگشاید در خشم ابد
In (the view of) reason it is necessary to give thanks to the Benefactor; otherwise, the door of everlasting wrath will be opened.
هین کرم بینید وین خود کس کند ** کز چنین نعمت به شکری بس کند
Hark, behold the loving kindness (of God)! And in sooth would any one (but God) do this—namely, be content with a single thanksgiving for such benefits?
سر ببخشد شکر خواهد سجده‌ای ** پا ببخشد شکر خواهد قعده‌ای
He bestows a head and asks as thanksgiving (only) one act of bowing; He bestows feet and asks as thanksgiving (only) one act of sitting (in piety and devotion).”
قوم گفته شکر ما را برد غول ** ما شدیم از شکر و از نعمت ملول
The people said, “The ghoul has carried off our thanksgiving: we have become weary of giving thanks and receiving benefits.
ما چنان پژمرده گشتیم ازعطا ** که نه طاعتمان خوش آید نه خطا2675
We have become so disgusted with the bounty that neither piety nor sin pleases us.
ما نمی‌خواهیم نعمتها و باغ ** ما نمی‌خواهیم اسباب و فراغ
We do not desire benefits and orchards: we do not desire means (of enjoyment) and leisure.”
انبیا گفتند در دل علتیست ** که از آن در حق‌شناسی آفتیست
The prophets said, “In your hearts is a malady whence there is (produced) a canker in the acknowledgment of obligations,
نعمت از وی جملگی علت شود ** طعمه در بیمار کی قوت شود
And whereby the benefit is wholly turned into disease: how should food become (a source of) strength in the sick?
چند خوش پیش تو آمد ای مصر ** جمله ناخوش گشت و صاف او کدر
How many a sweet thing came to thee, O persistent (in sin), and they all grew unsweet, and their pure (quality) became turbid!
تو عدو این خوشیها آمدی ** گشت ناخوش هر چه بر وی کف زدی2680
Thou didst become a foe to these sweetnesses: on whatsoever thing thou didst lay thy hand, it became unsweet.
هر که اوشد آشنا و یار تو ** شد حقیر و خوار در دیدار تو
Whosoever became (in reality) thy familiar and friend became despicable and vile in thy sight;
هر که او بیگانه باشد با تو هم ** پیش تو او بس مه‌است و محترم
And every one, too, that (in reality) would be alien to thee is, in thy opinion, very grand and venerable.
این هم از تاثیر آن بیماریست ** زهر او در جمله جفتان ساریست
This (false opinion) also is from the effect produced by that sickness: its poison pervades all associated (with it).
دفع آن علت بباید کرد زود ** که شکر با آن حدث خواهد نمود
It behoves (thee) quickly to remove that malady, for with that (disease) sugar will seem filth;
هر خوشی کاید به تو ناخوش شود ** آب حیوان گر رسد آتش شود2685
Every sweet thing that comes to thee grows unsweet: if the Water of Life arrive, it turns into fire.
کیمیای مرگ و جسکست آن صفت ** مرگ گردد زان حیاتت عاقبت
That (morbid) quality is the elixir of death and woe: thereby thy (spiritual) life is at last turned into death.
بس غدایی که ز وی دل زنده شد ** چون بیامد در تن تو گنده شد
There was many a food by which thy heart (spirit) was revived: when it entered thy body, it became stinking.
بس عزیزی که بناز اشکار شد ** چون شکارت شد بر تو خوار شد
There is many a dear one that was hunted (by thee) with blandishments: when he became thy prey, he became cheap in thine eyes.
آشنایی عقل با عقل از صفا ** چون شود هر دم فزون باشد ولا
When from sincerity the friendship of intellect with intellect arises, every moment the devotion is increased;
آشنایی نفس با هر نفس پست ** تو یقین می‌دان که دم دم کمترست2690
(But) know for sure, the friendship of the carnal soul with any base carnal soul is momently diminished,
زانک نفسش گرد علت می‌تند ** معرفت را زود فاسد می‌کند
Because his carnal soul hovers round disease and soon corrupts the (friendly) acquaintance.
گر نخواهی دوست را فردا نفیر ** دوستی با عاقل و با عقل گیر
If thou dost not wish thy friend to be averse (to thee) on the morrow, take (choose) friendship with the intelligent and with the intellect.
از سموم نفس چون با علتی ** هر چه گیری تو مرض را آلتی
Inasmuch as thou art sick from the simoom of the carnal soul, whatever thou mayst take thou art the instrument for (infecting it with) disease.
گر بگیری گوهری سنگی شود ** ور بگیری مهر دل جنگی شود
If thou take a jewel, it becomes a (common) stone; and if thou take kindness of heart, it becomes a hatred;
ور بگیری نکته‌ی بکری لطیف ** بعد درکت گشت بی‌ذوق و کثیف2695
And if thou take a fine original saying, after thy apprehension (of it) it has become tasteless and gross—
که من این را بس شنیدم کهنه شد ** چیز دیگر گو بجز آن ای عضد
‘I have heard this many a time; it has become old: tell something else besides this, O trusty friend.’
چیز دیگر تازه و نو گفته گیر ** باز فردا زان شوی سیر و نفیر
Suppose that something else fresh and new has been said, again to-morrow thou art surfeited with it and averse.
دفع علت کن چو علت خو شود ** هرحدیثی کهنه پیشت نو شود
Remove the disease: when the disease is eradicated, every old tale will become new to thee,
تا که از کهنه برآرد برگ نو ** بشکفاند کهنه صد خوشه ز گو
So that it will bring forth new leaves from the old (bough): the old (tale) will cause a hundred clusters to blossom from the ditch.
ما طبیبانیم شاگردان حق ** بحر قلزم دید ما را فانفلق2700
We are the (spiritual) physicians, the disciples of God: the Red Sea beheld us and was cloven.
آن طبیبان طبیعت دیگرند ** که به دل از راه نبضی بنگرند
Those natural physicians are different, for they look into the heart by means of a pulse.
ما به دل بی واسطه خوش بنگریم ** کز فراست ما به عالی منظریم
We look well into the heart without intermediary, for through clairvoyance we are in a high belvedere.
آن طبیبان غذااند و ثمار ** جان حیوانی بدیشان استوار
Those (others) are physicians of food and fruit: by them the animal soul is (made) strong.
ما طبیبان فعالیم و مقال ** ملهم ما پرتو نور جلال
We are physicians of deeds and words: the ray of the light of (Divine) Majesty is our inspirer,
کین چنین فعلی ترا نافع بود ** و آنچنان فعلی ز ره قاطع بود2705
(So that we know) that a deed like this will be beneficial to thee, while a deed like that will cut (thee) off from the Way;
اینچنین قولی ترا پیش آورد ** و آنچنان قولی ترا نیش آورد
And that words like these will lead thee on (to grace), while words like those will bring anguish to thee.
آن طبیبان را بود بولی دلیل ** وین دلیل ما بود وحی جلیل
To those (other) physicians a (sample of) urine is evidence, whereas this evidence of ours is the inspiration of the Almighty.
دست‌مزدی می نخواهیم از کسی ** دست‌مزد ما رسد از حق بسی
We do not desire a fee from any one: our fee comes many a time from God.
هین صلا بیماری ناسور را ** داروی ما یک بیک رنجور را
Hark, come hither for the incurable disease! We, one by one, are a medicine for the (spiritually) sick.”
معجزه خواستن قوم از پیغامبران
How the people (of Sabá) demanded miracles from the prophets.
قوم گفتند ای گروه مدعی ** کو گواه علم طب و نافعی2710
The people said, “O ye company of impostors, where is the evidence of (your) knowledge of medicine and (your) usefulness?
چون شما بسته همین خواب و خورید ** همچو ما باشید در ده می‌چرید
Since ye are in bondage, like us, to this same sleep and food (and) are pasturing in the country—
چون شما در دام این آب و گلید ** کی شما صیاد سیمرغ دلید
Since ye are entrapped by this water and earth, how are ye hunters of the Símurgh (which is) the heart?
حب جاه و سروری دارد بر آن ** که شمارد خویش از پیغامبران
Love of power and dominion induces (a man) to reckon himself amongst the prophets.
ما نخواهیم این چنین لاف و دروغ ** کردن اندر گوش و افتادن بدوغ
We will not put in our ears such vain boasts and lies and (thereby) fall into deception.”