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4
1713-1762

  • 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.”

  • مطبخی ده گونه حجت بر فراشت ** او همه رد کرد از حرصی که داشت
  • The steward raised up manifold arguments: he rejected them all because of the greed which he had (in him).

  • چون جری کم آمدش در وقت چاشت ** زد بسی تشنیع او سودی نداشت
  • When, at the time of the forenoon meal, his (usual) allowance was reduced, he uttered much revilement, (but) it was of no avail.

  • گفت قاصد می‌کنید اینها شما ** گفت نه که بنده فرمانیم ما
  • He said, “Ye are doing these things on purpose.” “Nay,” said the other, “we obey the (royal) command.

  • این مگیر از فرع این از اصل گیر ** بر کمان کم زن که از بازوست تیر
  • Do not regard this (as proceeding) from the branch (sub ordinate): regard it (as proceeding) from the root (principal); do not strike at the bow, for the arrow is (really) from the arm.

  • ما رمیت اذ رمیت ابتلاست ** بر نبی کم نه گنه کان از خداست 1725
  • (The words) thou didst not throw when thou threwest are a trial (of men’s understandings): do not lay the fault on the Prophet, for that (throwing) is (an act which proceeded) from God.

  • آب از سر تیره است ای خیره‌خشم ** پیشتر بنگر یکی بگشای چشم
  • The water is turbid from the source: O thou who art angry in vain, look farther on, open thine eye once!”

  • شد ز خشم و غم درون بقعه‌ای ** سوی شه بنوشت خشمین رقعه‌ای
  • (Moved) by anger and resentment he went into a certain place and wrote an angry letter to the king.

  • اندر آن رقعه ثنای شاه گفت ** گوهر جود و سخای شاه سفت
  • In that letter he lauded the king and threaded the pearl of (descanted e on) the king’s munificence and generosity,

  • کای ز بحر و ابر افزون کف تو ** در قضای حاجت حاجات‌جو
  • Saying, “O thou whose hand exceeds the sea and the clouds in (liberally) fulfilling the want of the suitor,

  • زانک ابر آنچ دهد گریان دهد ** کف تو خندان پیاپی خوان نهد 1730
  • Because that which the cloud gives, it gives with tears, (while) thy hand incessantly lays the dish (of bounty) with smiles.”

  • ظاهر رقعه اگر چه مدح بود ** بوی خشم از مدح اثرها می‌نمود
  • Though the outward form of the letter was praise, from (amidst) the praise the scent of anger was showing traces (betraying itself).

  • زان همه کار تو بی‌نورست و زشت ** که تو دوری دور از نور سرشت
  • All your actions are devoid of light and ugly because you are far, far from the light of your original nature.

  • رونق کار خسان کاسد شود ** هم‌چو میوه‌ی تازه زو فاسد شود
  • The splendour of the actions of the vile becomes unsaleable (fades away), just as fresh fruit soon becomes rotten.

  • رونق دنیا برآرد زو کساد ** زانک هست از عالم کون و فساد
  • The splendour of the present life soon produces unsaleableness (becomes of no account), inasmuch as it belongs to the world of generation and corruption.

  • خوش نگردد از مدیحی سینه‌ها ** چونک در مداح باشد کینه‌ها 1735
  • Breasts are not gladdened by an encomium when there are feelings of enmity in the encomiast.

  • ای دل از کین و کراهت پاک شو ** وانگهان الحمد خوان چالاک شو
  • O heart, become purged of enmity and repugnance, and then chant “Glory to God” and be busy (in serving Him).

  • بر زبان الحمد و اکراه درون ** از زبان تلبیس باشد یا فسون
  • (To have) “Glory to God” on your tongue and repugnance within is hypocrisy or guile on the tongue’s part;

  • وانگهان گفته خدا که ننگرم ** من به ظاهر من به باطن ناظرم
  • And moreover God hath said, “I do not look to the exterior, I am regarding the interior.”

  • حکایت آن مداح کی از جهت ناموس شکر ممدوح می‌کرد و بوی اندوه و غم اندرون او و خلاقت دلق ظاهر او می‌نمود کی آن شکرها لافست و دروغ
  • Story of the encomiast who from regard for reputation was thanking the object of his praise, while the scent (signs) of his inward grief and pain and the shabbiness of his outward garb showed that those expressions of gratitude were vain and false.

  • آن یکی با دلق آمد از عراق ** باز پرسیدند یاران از فراق
  • A certain man came (home) from ‘Iráq, (clad) in a tattered cloak: his friends inquired concerning (his) separation (from them).

  • گفت آری بد فراق الا سفر ** بود بر من بس مبارک مژده‌ور 1740
  • “Yes,” he replied; “there was (the sorrow of) separation, but the journey was very blessed and fortunate for me,

  • که خلیفه داد ده خلعت مرا ** که قرینش باد صد مدح و ثنا
  • For the Caliph gave me ten robes of honour—may a hundred praises and laudations (ever) accompany him!”

  • شکرها و حمدها بر می‌شمرد ** تا که شکر از حد و اندازه ببرد
  • He was reciting expressions of gratitude and praise till he carried gratitude beyond bound and limit.

  • پس بگفتندش که احوال نژند ** بر دروغ تو گواهی می‌دهند
  • Then they said to him, “Thy wretched guise bears witness to thy mendacity.

  • تن برهنه سر برهنه سوخته ** شکر را دزدیده یا آموخته
  • (Thou art) naked, bare-headed, consumed (with afflictions): thou hast stolen (these) expressions of gratitude or learned (them by rote).

  • کو نشان شکر و حمد میر تو ** بر سر و بر پای بی توفیر تو 1745
  • Where are the signs of the gratitude and praise due to thy prince on thy unplenished head and feet?

  • گر زبانت مدح آن شه می‌تند ** هفت اندامت شکایت می‌کند
  • If thy tongue is weaving (making up) praise of that king, (yet) thy seven members are complaining (of him).

  • در سخای آن شه و سلطان جود ** مر ترا کفشی و شلواری نبود
  • In the generosity of that king and sultan of munificence was there not (room for) a pair of shoes and trousers for thee?”

  • گفت من ایثار کردم آنچ داد ** میر تقصیری نکرد از افتقاد
  • He replied, “I gave away what he bestowed: the prince left nothing undone in the way of solicitude.

  • بستدم جمله عطاها از امیر ** بخش کردم بر یتیم و بر فقیر
  • I received all the presents from the prince and distributed them among the orphans and the poor.

  • مال دادم بستدم عمر دراز ** در جزا زیرا که بودم پاک‌باز 1750
  • I gave the riches away and received long (everlasting) life in return, because I was utterly self-sacrificing.”

  • پس بگفتندش مبارک مال رفت ** چیست اندر باطنت این دود نفت
  • Then they said to him, “Bless thee! the riches are gone: what (then) is this naphtha-smoke within thee?

  • صد کراهت در درون تو چو خار ** کی بود انده نشان ابتشار
  • A hundred loathings like thorns are in thy heart: how should grief be the sign of rejoicing?

  • کو نشان عشق و ایثار و رضا ** گر درستست آنچ گفتی ما مضی
  • Where are the signs of love and charity and being pleased (with God), if what thou hast said of what passed is true?

  • خود گرفتم مال گم شد میل کو ** سیل اگر بگذشت جای سیل کو
  • I grant, forsooth, that the riches are gone: (then) where is (thy) desire (for spiritual riches)? If the torrent has gone by, where is the torrent-bed?

  • چشم تو گر بد سیاه و جان‌فزا ** گر نماند او جان‌فزا ازرق چرا 1755
  • If (as thou pretendest) thine eye was (once) black and soul-inspiring, and if it is soul-inspiring no longer, (then) why is it blue?

  • کو نشان پاک‌بازی ای ترش ** بوی لاف کژ همی‌آید خمش
  • Where are the signs of self-sacrifice, O sour one? The smell of false and empty words is coming (from thee): be silent!”

  • صد نشان باشد درون ایثار را ** صد علامت هست نیکوکار را
  • Charity (for God's sake) hath a hundred signs within (in the heart): the good deed hath a hundred tokens.

  • مال در ایثار اگر گردد تلف ** در درون صد زندگی آید خلف
  • If riches be consumed in charity, a hundred lives come into the heart as a substitute.

  • در زمین حق زراعت کردنی ** تخمهای پاک آنگه دخل نی
  • A sowing of pure seeds in God's earth, and then no income! (That is impossible.)

  • گر نروید خوشه از روضات هو ** پس چه واسع باشد ارض الله بگو 1760
  • If the (spiritual) ears of corn grow not from the gardens of Hú (God), then tell (me), how should God's earth be “spacious”?

  • چونک این ارض فنا بی‌ریع نیست ** چون بود ارض الله آن مستوسعیست
  • Since this earth of mortality is not without produce, how should God's earth be (without it)? That (earth of God) is a spacious place.

  • این زمین را ریع او خود بی‌حدست ** دانه‌ای را کمترین خود هفصدست
  • Verily, the produce of this earth (of God) is infinite: even the least (produce) for a single seed is seven-hundredfold.