چون سگ کهفی که از مردار رست ** بر سر خوان شهنشاهان نشست
As (for example) the dog of the Cave, which was freed from (eating) carrion and sat at the table of the (spiritual) emperors:
تا قیامت می‌خورد او پیش غار ** آب رحمت عارفانه بی تغار
Until the Resurrection, before the Cave it is drinking in gnostic wise without (any) pot the water of (Divine) mercy.
ای بسا سگ‌پوست کو را نام نیست ** لیک اندر پرده بی آن جام نیست210
Oh, there is many a one in a dog's skin, who hath no name (and fame), yet is not without that cup (of Divine knowledge) in secret.
جان بده از بهر این جام ای پسر ** بی جهاد و صبر کی باشد ظفر
Give thy life for this cup, O son: how may victory be (won) without (spiritual) warfare and patience?
صبر کردن بهر این نبود حرج ** صبر کن کالصبر مفتاح الفرج
To show patience for the sake of this is no hardship: show patience, for patience is the key to joy.
زین کمین بی صبر و حزمی کس نرست ** حزم را خود صبر آمد پا و دست
From this ambush none escaped without some patience and prudence: to prudence, indeed, patience is the foot and hand.
حزم کن از خورد کین زهرین گیاست ** حزم کردن زور و نور انبیاست
Exercise prudence in eating (and drinking), for this (food and drink) is poisonous herbage: to exercise prudence is the strength and light of the prophets.
کاه باشد کو به هر بادی جهد ** کوه کی مر باد را وزنی نهد215
He that jumps at every breath of wind is (like) straw, (but) how should the mountain attach any weight to the wind?
هر طرف غولی همی‌خواند ترا ** کای برادر راه خواهی هین بیا
On every side a ghoul is calling you—“Hark, O brother, (if) you wish (to find) the way, come (hither).
ره نمایم همرهت باشم رفیق ** من قلاووزم درین راه دقیق
I will show (you) the way, I will be your kind fellow-traveller, I am the guide (for you) on this intricate path.”
نه قلاوزست و نه ره داند او ** یوسفا کم رو سوی آن گرگ‌خو
She (the ghoul) is not the guide, and she does not know the way. O Joseph, do not go towards that wolfish one!
حزم این باشد که نفریبد ترا ** چرب و نوش و دامهای این سرا
Prudence is this, that you be not beguiled by the fat things and sweets and snares of the World;
که نه چربش دارد و نه نوش او ** سحر خواند می‌دمد در گوش او220
For she hath neither fat nor sweet: she chants spells of magic and breathes (them) into your ear,
که بیا مهمان ما ای روشنی ** خانه آن تست و تو آن منی
Saying, “Come in as my guest, O light (of my eyes): the house is yours, and you are mine.”
حزم آن باشد که گویی تخمه‌ام ** یا سقیمم خسته‌ی این دخمه‌ام
Prudence is this, that you say (to her), “I have indigestion” or “I am ill, I am a sick man in this charnel-house”;
یا سرم دردست درد سر ببر ** یا مرا خواندست آن خالو پسر
Or “My head aches: take away my headache,” or “the son of my maternal uncle has invited me”—
زانک یک نوشت دهد با نیشها ** که بکارد در تو نوشش ریشها
For she will give you one (draught of) honey (mixed) with (venomous) stings, so that her honey will plant in you (many) sores.
زر اگر پنجاه اگر شصتت دهد ** ماهیا او گوشت در شستت دهد225
Whether she give you fifty or sixty (pieces of) gold, she gives you, O fish, (nothing but) flesh on a hook.
گر دهد خود کی دهد آن پر حیل ** جوز پوسیدست گفتار دغل
If she give, when does that deceitful one really give (aught)? The words of the swindler are (like) rotten walnuts.
ژغژغ آن عقل و مغزت را برد ** صد هزاران عقل را یک نشمرد
Their rattling robs you of understanding and brain and does not reckon myriads of understandings (even) as one.
یار تو خرجین تست و کیسه‌ات ** گر تو رامینی مجو جز ویسه‌ات
(In travelling) your bag and your purse are your friend, (do not care for anything else): if you are Rámín, seek none but your Wísa.
ویسه و معشوق تو هم ذات تست ** وین برونیها همه آفات تست
’Tis your essential self that is your Wísa and beloved, and all these external things are banes to you.
حزم آن باشد که چون دعوت کنند ** تو نگویی مست و خواهان منند230
Prudence is this, that when they (worldlings) invite you, you should not say, “They are enamoured and fond of me.”
دعوت ایشان صفیر مرغ دان ** که کند صیاد در مکمن نهان
Know that their invitation is (like) the bird's whistle which the fowler gives (while) concealed in (his) place of ambush:
مرغ مرده پیش بنهاده که این ** می‌کند این بانگ و آواز و حنین
He has put forward a dead bird, (pretending) that this (bird) is making this plaintive noise and cry.
مرغ پندارد که جنس اوست او ** جمع آید بر دردشان پوست او
The birds think he is one of their kind: they gather round, and he rends their skins—
جز مگر مرغی که حزمش داد حق ** تا نگردد گیج آن دانه و ملق
Except, no doubt, the bird on which God has bestowed prudence, so that it may not be fooled by that bait and enticement.
هست بی حزمی پشیمانی یقین ** بشنو این افسانه را در شرح این235
Imprudence is assuredly (attended by) repentance. Hear the following story in explanation of this.
فریفتن روستایی شهری را و بدعوت خواندن بلابه و الحاح بسیار
How the countryman deceived the townsman and invited him with humble entreaties and great importunity.
ای برادر بود اندر ما مضی ** شهریی با روستایی آشنا
In the past, O brother, there was a townsman (who was) intimate with a countryman.
روستایی چون سوی شهر آمدی ** خرگه اندر کوی آن شهری زدی
Whenever the countryman came to town, he would pitch his tent in the street of the townsman.
دو مه و سه ماه مهمانش بدی ** بر دکان او و بر خوانش بدی
He would be his guest for two or three months, he would be in his shop and at his table,
هر حوایج را که بودش آن زمان ** راست کردی مرد شهری رایگان
And the townsman would provide, free of cost, everything that he wanted during that time.
رو به شهری کرد و گفت ای خواجه تو ** هیچ می‌نایی سوی ده فرجه‌جو240
(Once) he turned to the townsman and said, “Sire, are you never coming to the country for a holiday?
الله الله جمله فرزندان بیار ** کین زمان گلشنست و نوبهار
Bring all your children, (I beg you) in God's name, for this is the time of the rose-garden and the springtide;
یا بتابستان بیا وقت ثمر ** تا ببندم خدمتت را من کمر
Or come in summer, in the fruit-season, that I may brace my belt to do you service.
خیل و فرزندان و قومت را بیار ** در ده ما باش سه ماه و چهار
Bring your retinue and your children and kinsfolk, and stay in our village three or four months,
که بهاران خطه‌ی ده خوش بود ** کشت‌زار و لاله‌ی دلکش بود
For in spring the countryside is pleasant; there are sown fields and lovely anemones.”
وعده دادی شهری او را دفع حال ** تا بر آمد بعد وعده هشت سال245
The townsman was (always) putting him off with promises, until eight years had elapsed since the (first) promise (was given).
او بهر سالی همی‌گفتی که کی ** عزم خواهی کرد کامد ماه دی
Every year he (the countryman) would say, “When will you set out on the journey?—for the month of December is (already) come,”
او بهانه ساختی کامسال‌مان ** از فلان خطه بیامد میهمان
And he (the townsman) would make an excuse, saying, “This year we have a guest who has come from such and such a district;
سال دیگر گر توانم وا رهید ** از مهمات آن طرف خواهم دوید
(But) next year I will run (down) to that part (of the country), if I can escape from the pressing affairs (which keep me at home).”
گفت هستند آن عیالم منتظر ** بهر فرزندان تو ای اهل بر
He (the countryman) said, “My family are (anxiously) expecting your children, O benefactor.”
باز هر سالی چو لکلک آمدی ** تا مقیم قبه‌ی شهری شدی250
Every year he was coming back, like the stork, to reside in the townsman's pavilion,
خواجه هر سالی ز زر و مال خویش ** خرج او کردی گشادی بال خویش
And every year the Khwája would expend his gold and wealth upon him and open his wings (wide).
آخرین کرت سه ماه آن پهلوان ** خوان نهادش بامدادان و شبان
On the last occasion, that paladin set dishes (of food) before him at morn and eve for three months.
از خجالت باز گفت او خواجه را ** چند وعده چند بفریبی مرا
From shame he again said to the Khwája, “How long (nothing but) promises? How long will you deceive me?”
گفت خواجه جسم و جانم وصل‌جوست ** لیک هر تحویل اندر حکم هوست
The Khwája said, “My body and soul are eager for the meeting, but every change depends on the decree of Him (God).
آدمی چون کشتی است و بادبان ** تا کی آرد باد را آن بادران255
Man is like a ship or sail: (he must wait) to see when the Driver of the wind shall send the (favourable) breeze.”