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1
320-369

  • کار مردان روشنی و گرمی است ** کار دونان حیله و بی‌‌شرمی است‌‌ 320
  • The work of (holy) men is (as) light and heat; the work of vile men is trickery and shamelessness.

  • شیر پشمین از برای کد کنند ** بو مسیلم را لقب احمد کنند
  • They make a woollen lion for the purpose of begging; they give the title of Ahmad (Mohammed) to Bú Musaylim;

  • بو مسیلم را لقب کذاب ماند ** مر محمد را اولو الالباب ماند
  • (But) to Bú Musaylim remained the title of Kadhdháb (Liar), to Mohammed remained (the title of) Ulu ’l-albáb (Endowed with understanding).

  • آن شراب حق ختامش مشک ناب ** باده را ختمش بود گند و عذاب‌‌
  • The wine of God, its seal (last result) is pure musk, (but) as for (the other) wine, its seal is stench and torment

  • داستان آن پادشاه جهود که نصرانیان را می‌‌کشت از بهر تعصب
  • Story of the Jewish king who for bigotry's sake used to slay the Christians.

  • بود شاهی در جهودان ظلم ساز ** دشمن عیسی و نصرانی گداز
  • Amongst the Jews there was a king who wrought oppression, an enemy of Jesus and a destroyer of Christians.

  • عهد عیسی بود و نوبت آن او ** جان موسی او و موسی جان او 325
  • ’Twas the epoch of Jesus and the turn was his: he was the soul of Moses, and Moses the soul of him;

  • شاه احول کرد در راه خدا ** آن دو دمساز خدایی را جدا
  • (But) the squint-eyed (double-seeing) king separated in the way of God those two Divine (prophets) who were (really) in accord (with each other).

  • گفت استاد احولی را کاندر آ ** رو برون آر از وثاق آن شیشه را
  • The master said to a squint-eyed (pupil), “Come on; go, fetch that bottle out of the room.”

  • گفت احول ز ان دو شیشه من کدام ** پیش تو آرم بکن شرح تمام‌‌
  • Said the squint-eyed one: “Which of the two bottles shall I bring to you? Explain fully.”

  • گفت استاد آن دو شیشه نیست رو ** احولی بگذار و افزون بین مشو
  • “There are not two bottles,” replied the master; “go, leave off squinting and do not be seeing more (than one).”

  • گفت ای استا مرا طعنه مزن ** گفت استا ز ان دو یک را در شکن‌‌ 330
  • “O master,” said he, “don't chide me.” Said the master, “Smash one of those two.”

  • شیشه یک بود و به چشمش دو نمود ** چون شکست او شیشه را دیگر نبود
  • The bottle was one, though in his eyes it seemed two; when he broke the bottle, there was no other.

  • چون یکی بشکست هر دو شد ز چشم ** مردم احول گردد از میلان و خشم‌‌
  • When one was broken, both vanished from sight: a man is made squint-eyed by (evil) propensity and anger.

  • خشم و شهوت مرد را احول کند ** ز استقامت روح را مبدل کند
  • Anger and lust make a man squint-eyed, they change the spirit (so that it departs) from rectitude.

  • چون غرض آمد هنر پوشیده شد ** صد حجاب از دل به سوی دیده شد
  • When self-interest appears, virtue becomes hidden: a hundred veils rise from the heart to the eye.

  • چون دهد قاضی به دل رشوت قرار ** کی شناسد ظالم از مظلوم زار 335
  • When the cadi lets bribery gain hold of his heart, how should he know the wronger from the wretched victim of wrong?

  • شاه از حقد جهودانه چنان ** گشت احول کالامان یا رب امان‌‌
  • The king, from Jewish rancour, became so squint-eyed that (we cry), “Mercy, O Lord, mercy (save us from such an affliction)!”

  • صد هزاران مومن مظلوم کشت ** که پناهم دین موسی را و پشت‌‌
  • He slew hundreds of thousands of wronged (innocent) believers, saying, “I am the protection and support of the religion of Moses.”

  • آموختن وزیر مکر پادشاه را
  • How the vizier instructed the king to plot.

  • او وزیری داشت گبر و عشوه‌‌ده ** کاو بر آب از مکر بر بستی گره‌‌
  • He had a vizier, a miscreant and ogler (deceiver), who by reason of (his exceeding) guile would tie knots on water.

  • گفت ترسایان پناه جان کنند ** دین خود را از ملک پنهان کنند
  • “The Christians,” said he, “seek to save their lives; they hide their religion from the king.

  • کم کش ایشان را که کشتن سود نیست ** دین ندارد بوی، مشک و عود نیست‌‌ 340
  • Slay them not, for slaying (them) is useless: religion hath no smell, it is not musk and aloes-wood.

  • سر پنهان است اندر صد غلاف ** ظاهرش با تست و باطن بر خلاف‌‌
  • The secret is concealed in a hundred coverings: its outward form is (in agreement) with thee, (but) the inward (reality) is (in) disagreement.”

  • شاه گفتش پس بگو تدبیر چیست ** چاره‌‌ی آن مکر و ان تزویر چیست‌‌
  • The king said to him: “Tell (me), then, what is the (best) plan? What is the remedy against that deceit and imposture?—

  • تا نماند در جهان نصرانیی ** نی هویدا دین و نی پنهانیی‌‌
  • So that there may not remain a single Christian in the world, neither one whose religion is manifest nor one who is concealed.”

  • گفت ای شه گوش و دستم را ببر ** بینی‌‌ام بشکاف و لب در حکم مر
  • “O king,” said he, “cut off my ears and hands, rip my nose and lips by bitter (cruel) decree;

  • بعد از آن در زیر دار آور مرا ** تا بخواهد یک شفاعت‌‌گر مرا 345
  • Then bring me under the gallows, that an intercessor may plead for me.

  • بر منادی گاه کن این کار تو ** بر سر راهی که باشد چار سو
  • Do this deed in the place for (public) proclamation, on a highway where roads run in four directions.

  • آن گهم از خود بران تا شهر دور ** تا در اندازم در ایشان شر و شور
  • Then banish me from thy presence to a distant land, that I may cast mischief and confusion amongst them.

  • تلبیس وزیر با نصارا
  • How the vizier brought the Christians into doubt and perplexity.

  • پس بگویم من به سر نصرانی‌‌ام ** ای خدای راز دان می‌‌دانی‌‌ام‌‌
  • Then I will say (to them), ‘I am secretly a Christian. O God who knowest (all) things hidden, Thou knowest me.

  • شاه واقف گشت از ایمان من ** وز تعصب کرد قصد جان من‌‌
  • The king was informed of my (Christian) faith and from bigotry sought to take my life.

  • خواستم تا دین ز شه پنهان کنم ** آن که دین اوست ظاهر آن کنم‌‌ 350
  • I wished to hide my religion from the king and profess his religion,

  • شاه بویی برد از اسرار من ** متهم شد پیش شه گفتار من‌‌
  • (But) the king got a scent of my inmost beliefs, and my words were suspected (when I stood) before the king.

  • گفت گفت تو چو در نان سوزن است ** از دل من تا دل تو روزن است‌‌
  • He said, “Your words are like a needle in bread (specious but pernicious); there is a window between my heart and yours.

  • من از آن روزن بدیدم حال تو ** حال تو دیدم ننوشم قال تو
  • Through that window I have seen your (real) state: I see your state and will not heed your words.”

  • گر نبودی جان عیسی چاره‌‌ام ** او جهودانه بکردی پاره‌‌ام‌‌
  • Had not the spirit of Jesus been my aid, he would in Jewish fashion have torn me to pieces.

  • بهر عیسی جان سپارم سر دهم ** صد هزاران منتش بر خود نهم‌‌ 355
  • For Jesus' sake I would yield my life and give my head and lay on myself (confess) myriads of obligations to him.

  • جان دریغم نیست از عیسی و لیک ** واقفم بر علم دینش نیک نیک‌‌
  • I do not grudge Jesus my life, but full well am I versed in the knowledge of his religion.

  • حیف می‌‌آمد مرا کان دین پاک ** در میان جاهلان گردد هلاک‌‌
  • Grief was coming over me (it seemed to me a pity) that that holy religion should perish amongst those who are ignorant (of it).

  • شکر ایزد را و عیسی را که ما ** گشته‌‌ایم آن کیش حق را رهنما
  • Thanks be to God and to Jesus that I have become a guide to the true faith.

  • از جهود و از جهودی رسته‌‌ام ** تا به زناری میان را بسته‌‌ام‌‌
  • I have escaped from Jews and Judaism so (entirely) that I have bound my waist with a (Christian) girdle.

  • دور دور عیسی است ای مردمان ** بشنوید اسرار کیش او به جان‌‌ 360
  • The (present) epoch is the epoch of Jesus. O men, hearken with your souls unto the mysteries of his religion!’”

  • کرد با وی شاه آن کاری که گفت ** خلق حیران مانده ز ان مکر نهفت‌‌
  • The king did to him that deed (mutilation) which he had proposed: the people remained in amazement at that hidden (mysterious) plot.

  • راند او را جانب نصرانیان ** کرد در دعوت شروع او بعد از آن‌‌
  • He (the king) drove him away to the Christians. After that, he (the vizier) began to proselytise.

  • قبول کردن نصارا مکر وزیر را
  • How the Christians let themselves be duped by the vizier.

  • صد هزاران مرد ترسا سوی او ** اندک اندک جمع شد در کوی او
  • Myriads of Christian men gathered round him, little by little, in his abode,

  • او بیان می‌‌کرد با ایشان به راز ** سر انگلیون و زنار و نماز
  • (While) he secretly expounded to them the mysteries of Gospel and girdle and prayer.

  • او به ظاهر واعظ احکام بود ** لیک در باطن صفیر و دام بود 365
  • Outwardly he was a preacher of (religious) ordinances, but inwardly he was (as) the whistle and snare (of the fowler).

  • بهر این بعضی صحابه از رسول ** ملتمس بودند مکر نفس غول‌‌
  • On this account some Companions (of Mohammed) begged of the Prophet (that he would acquaint them with) the deceitfulness of the ghoul-like soul,

  • کاو چه آمیزد ز اغراض نهان ** در عبادتها و در اخلاص جان‌‌
  • Saying, “What of hidden selfish interests does it mingle in acts of worship and in pure spiritual devotion?”

  • فضل طاعت را نجستندی از او ** عیب ظاهر را بجستندی که کو
  • They were not seeking from him excellence of piety; they were inquiring where lay the outward defect.

  • مو به مو و ذره ذره مکر نفس ** می‌‌شناسیدند چون گل از کرفس‌‌
  • Hair by hair, speck by speck, they were recognising the deceitfulness of the fleshly soul as (plainly as the difference of) the rose from parsley.