اعور آن باشد که حالی دید و بس ** چون بهایم بی‌خبر از بازپس1710
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 اعورست1715
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 کهن1720
“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 خداست1725
(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,
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.