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  • چه شرف یابد ز کشتی بحر در ** خاصه کشتیی ز سرگین گشته پر
  • What glory should the sea of pearls acquire from the ship— especially a ship that has been filled with dung?

  • ای دریغ آن دیده‌ی کور و کبود ** آفتابی اندرو ذره نمود
  • Oh, alas for that eye blind and blear! Therein a sun seemed as (insignificant as) a mote.

  • ز آدمی که بود بی مثل و ندید ** دیده ابلیس جز طینی ندید
  • In an Adam who was without like or equal the eye of Iblís discerned naught but a piece of clay.

  • چشم دیوانه بهارش دی نمود ** زان طرف جنبید کو را خانه بود 2760
  • The devilish eye showed (saw) his (Adam's) spring as winter: it moved in the direction where its (original) home was.

  • ای بسا دولت که آید گاه گاه ** پیش بی‌دولت بگردد او ز راه
  • Oh, many a fortune that comes now and then to the unfortunate one, and he turns away (from it)!

  • ای بسا معشوق کاید ناشناخت ** پیش بدبختی نداند عشق باخت
  • Oh, many a beloved who comes unbeknown to an ill-starred one, and he knows not how to make love!

  • این غلط‌ده دیده را حرمان ماست ** وین مقلب قلب را س القضاست
  • This that misleads the eye is our (original) damnation, and this that turns the heart (from seeing the truth) is (our) evil destiny.

  • چون بت سنگین شما را قبله شد ** لعنت و کوری شما را ظله شد
  • Since to you the idol of stone has become an object of adoration, the curse (of God) and blindness have o’ershadowed you.

  • چون بشاید سنگتان انباز حق ** چون نشاید عقل و جان همراز حق 2765
  • When your stone is a fitting partner for God, how are not intellect and spirit fitting confidants of God?

  • پشه‌ی مرده هما را شد شریک ** چون نشاید زنده همراز ملیک
  • The dead gnat has become the consort of the humá: how (then) is the living one not fit to be the confidant of the King?

  • یا مگر مرده تراشیده‌ی شماست ** پشه‌ی زنده تراشیده‌ی خداست
  • Or, maybe, (’tis because) the dead one is fashioned by you, (whereas) the living gnat is fashioned by God.

  • عاشق خویشید و صنعت‌کرد خویش ** دم ماران را سر مارست کیش
  • Ye are in love with yourselves and the thing manufactured by yourselves: to serpents' tails the serpent's head is a law.

  • نه در آن دم دولتی و نعمتی ** نه در آن سر راحتی و لذتی
  • In that tail there is no fortune or happiness; in that head there is no pleasure or delight.

  • گرد سر گردان بود آن دم مار ** لایق‌اند و درخورند آن هر دو یار 2770
  • That serpent's tail is circling around the head: both those friends are fit and suited (to each other).

  • آنچنان گوید حکیم غزنوی ** در الهی‌نامه گر خوش بشنوی
  • So says the Sage of Ghazna in the Iláhí-náma, if thou wilt hearken well—

  • کم فضولی کن تو در حکم قدر ** درخور آمد شخص خر با گوش خر
  • “Do not behave as a (presumptuous) meddler in the decree of (Divine) fore-ordainment: the ass's shape is suited to the ass's ear.”

  • شد مناسب عضوها و ابدانها ** شد مناسب وصفها با جانها
  • Limbs and bodies are congruous; qualities are congruous with souls.

  • وصف هر جانی تناسب باشدش ** بی گمان با جان که حق بتراشدش
  • Unquestionably the quality of every soul has congruity with the soul; for God fashions it (accordingly).

  • چون صفت با جان قرین کردست او ** پس مناسب دانش همچون چشم و رو 2775
  • Inasmuch as He hath joined the quality to the soul, know that it (the quality) is congruous, like eyes and face.

  • شد مناسب وصفها در خوب و زشت ** شد مناسب حرفها که حق نبشت
  • The (good and evil) qualities are congruous in the good and evil (souls): congruous are the letters that God hath written.

  • دیده و دل هست بین اصبعین ** چون قلم در دست کاتب ای حسین
  • The eye and the heart are between two fingers like a pen in the hand of the writer, O Husayn.

  • اصبع لطفست و قهر و در میان ** کلک دل با قبض و بسطی زین بنان
  • (These) are the fingers of Grace and Wrath, and between them the pen, the heart, is in a state of distress or ease (caused) by these fingers.

  • ای قلم بنگر گر اجلالیستی ** که میان اصبعین کیستی
  • O pen, if thou art one that (duly) magnifies (God), consider whose two fingers thou art between.

  • جمله قصد و جنبشت زین اصبعست ** فرق تو بر چار راه مجمعست 2780
  • All thy volition and movement are (controlled) by this finger: thy head (point) is on the crossways of the assembly-place.

  • این حروف حالهات از نسخ اوست ** عزم و فسخت هم ز عزم و فسخ اوست
  • These letters (symbolising) thy (diverse) states are of His inditing: thy forming a purpose and changing it is just from His forming a purpose and changing it.

  • جز نیاز و جز تضرع راه نیست ** زین تقلب هر قلم آگاه نیست
  • There is no way but supplication and self-abasement: not every pen is conscious of this subjection to (Divine) control.

  • این قلم داند ولی بر قدر خود ** قدر خود پیدا کند در نیک و بد
  • The pen knows this (control), but (only) according to its (fore-ordained) measure: it manifests its measure (of knowledge) in good and evil (actions).

  • آنچ در خرگوش و پیل آویختند ** تا ازل را با حیل آمیختند
  • (As regards) that (apologue) which they attached to the hare and the elephant, so that they confused (the dispensation of) eternity with (mere) tricks,

  • بیان آنک هر کس را نرسد مثل آوردن خاصه در کار الهی
  • [Explaining that it is not seemly for every one to adduce parables, especially concerning Divine actions.]

  • کی رسدتان این مثلها ساختن ** سوی آن درگاه پاک انداختن 2785
  • How is it seemly for you to make these similitudes and cast them at (apply them to) that holy Court?

  • آن مثل آوردن آن حضرتست ** که بعلم سر و جهر او آیتست
  • That use of similitudes belongs to the Lord, for He is the (sole) authority for the knowledge of the hidden and the manifest.

  • تو چه دانی سر چیزی تا تو کل ** یا به زلفی یا به رخ آری مثل
  • What dost thou know of the hidden nature of anything, that thou, baldpate, shouldst use a lock of hair or a cheek as similitudes?

  • موسیی آن را عصا دید و نبود ** اژدها بد سر او لب می‌گشود
  • A Moses deemed that (wood) a rod, but it was not (a rod): it was a dragon: its hidden nature was opening its lips (revealing itself).

  • چون چنان شاهی نداند سر چوب ** تو چه دانی سر این دام و حبوب
  • Inasmuch as such a (spiritual) king knows not the hidden nature of wood, how shouldst thou know the hidden nature of this snare and bait?

  • چون غلط شد چشم موسی در مثل ** چون کند موشی فضولی مدخل 2790
  • Since the eye of Moses was at fault in the similitude, how should a meddling mouse find an entrance (to perception of the truth)?

  • آن مثالت را چو اژدرها کند ** تا به پاسخ جزو جزوت بر کند
  • He (God) will make that comparison of thine a dragon, that in answer it may tear thee to pieces.

  • این مثال آورد ابلیس لعین ** تا که شد ملعون حق تا یوم دین
  • The accursed Iblís used this (kind of) comparison, so that he fell under God's curse till the Day of Judgement.

  • این مثال آورد قارون از لجاج ** تا فرو شد در زمین با تخت و تاج
  • Qárún (Korah) from contumacy used this (kind of) comparison, so that he sank down into the earth with his throne and diadem.

  • این مثالت را چو زاغ و بوم دان ** که ازیشان پست شد صد خاندان
  • Know that this comparison of thine is like crows and owls by which a hundred households are laid low.

  • مثلها زدن قوم نوح باستهزا در زمان کشتی ساختن
  • How the people of Noah uttered similitudes derisively at the time of his building the Ark

  • نوح اندر بادیه کشتی بساخت ** صد مثل‌گو از پی تسخیر بتاخت 2795
  • Noah built an Ark in the desert : a hundred speakers of parables ran up to ridicule (him).

  • در بیابانی که چاه آب نیست ** می‌کند کشتی چه نادان و ابلهیست
  • He is making a ship (Ark) in the desert where no well of water exists: what an ignorant fool he is!"

  • آن یکی می‌گفت ای کشتی بتاز ** و آن یکی می‌گفت پرش هم بساز
  • One was saying, "O ship, run!" while another said, "Make wings for it too ! "

  • او همی‌گفت این به فرمان خداست ** این بچربکها نخواهد گشت کاست
  • He (Noah) said, "This is by the command of God: this will not be defeated by jeers."

  • حکایت آن دزد کی پرسیدند چه می‌کنی نیم‌شب در بن این دیوار گفت دهل می‌زنم
  • Story of the thief who was asked, “What are you doing at the bottom of this wall at midnight?” and replied, “I am beating a drum.”

  • این مثل بشنو که شب دزدی عنید ** در بن دیوار حفره می‌برید
  • Hear this parable—how a wicked thief was cutting a hole at the bottom of a wall.

  • نیم‌بیداری که او رنجور بود ** طقطق آهسته‌اش را می‌شنود 2800
  • Some one half-awake, who was ill, heard the soft tapping of his (pick),

  • رفت بر بام و فرو آویخت سر ** گفت او را در چه کاری ای پدر
  • And went on the roof and hung his head down and said to him, “What are you about, O father?

  • خیر باشد نیمشب چه می‌کنی ** تو کیی گفتا دهل‌زن ای سنی
  • All is well, I hope. What are you doing (here) at midnight? Who are you?” He said, “A drummer, O honourable sir.”

  • در چه کاری گفت می‌کوبم دهل ** گفت کو بانگ دهل ای بوسبل
  • “What are you about?” He said, “I am beating the drum.” He (the sick man) said, “Where is the noise of the drum, O artful one?”

  • گفت فردا بشنوی این بانگ را ** نعره یا حسرتا وا ویلتا
  • He said, “You will hear this noise to-morrow, (namely) cries of ‘Oh, alas!’ and ‘Oh, woe is me!’”

  • آن دروغست و کژ و بر ساخته ** سر آن کژ را تو هم نشناخته 2805
  • That (story of the hare and the elephant) is a lie and false and made up; moreover, thou hast not perceived the secret (the esoteric meaning) of that falsehood.

  • جواب آن مثل کی منکران گفتند از رسالت خرگوش پیغام به پیل از ماه آسمان
  • The answer to the parable which the unbelievers related concerning the hare's being sent as ambassador with a message to the elephant from the Moon in heaven.

  • سر آن خرگوش دان دیو فضول ** که به پیش نفس تو آمد رسول
  • Know that the hidden nature of that hare is the insolent Devil who came as an ambassador to thy soul,