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4
1573-1622

  • که موافق هست با اقرار تو ** تا منافق‌وار نبود کار تو
  • (And see) whether it is in agreement with your declaration, in order that your actions may not be hypocritical.

  • چون جوالی بس گرانی می‌بری ** زان نباید کم که در وی بنگری
  • When you are carrying a very heavy sack, you must not fail to look into it,

  • که چه داری در جوال از تلخ و خوش ** گر همی ارزد کشیدن را بکش 1575
  • (To see) what of sour and sweet you have in the sack. If it is worth bringing along, bring it;

  • ورنه خالی کن جوالت را ز سنگ ** باز خر خود را ازین بیگار و ننگ
  • Otherwise, empty your sack of the stones (in it), and redeem yourself from this fruitless toil and disgrace.

  • در جوال آن کن که می‌باید کشید ** سوی سلطانان و شاهان رشید
  • Put in the sack that (only) which must be brought to righteous sultans and kings.

  • حکایت آن فقیه با دستار بزرگ و آنک بربود دستارش و بانگ می‌زد کی باز کن ببین کی چه می‌بری آنگه ببر
  • Story of the divine with a big turban and the man who carried it off, and how he (the divine) shouted, “Undo it and see what you are taking: then take it (if you wish)!”

  • یک فقیهی ژنده‌ها در چیده بود ** در عمامه‌ی خویش در پیچیده بود
  • A certain divine had collected some old rags and wound them in his turban,

  • تا شود زفت و نماید آن عظیم ** چون در آید سوی محفل در حطیم
  • In order that it might become big and look grand when he came into the assembly in the Hatím.

  • ژنده‌ها از جامه‌ها پیراسته ** ظاهرا دستار از آن آراسته 1580
  • He had clipped the rags from (various) garments and outwardly embellished the turban with them.

  • ظاهر دستار چون حله‌ی بهشت ** چون منافق اندرون رسوا و زشت
  • The exterior of the turban was like a robe of Paradise, (but) it was shameful and ugly within, like the hypocrite.

  • پاره پاره دلق و پنبه و پوستین ** در درون آن عمامه بد دفین
  • Shreds of dalq (dervish-cloak) and cotton and fur were buried inside that turban.

  • روی سوی مدرسه کرده صبوح ** تا بدین ناموس یابد او فتوح
  • He had set his face towards the college at dawn, that by means of this false dignity he might gain (material) blessings.

  • در ره تاریک مردی جامه کن ** منتظر استاده بود از بهر فن
  • A clothes-robber stood waiting on the dark road to practise his craft.

  • در ربود او از سرش دستار را ** پس دوان شد تا بسازد کار را 1585
  • He snatched the turban from his head, and then started to run in order that he might settle the business.

  • پس فقیهش بانگ برزد کای پسر ** باز کن دستار را آنگه ببر
  • Thereupon the divine shouted at him, saying, “O son, undo the turban (first), then take it (away with you).

  • این چنین که چار پره می‌پری ** باز کن آن هدیه را که می‌بری
  • Even as you are flying with four wings (very rapidly), (with the same speed) undo the gift which you are taking away.

  • باز کن آن را به دست خود بمال ** آنگهان خواهی ببر کردم حلال
  • Undo it and rub (feel) with your hand, then take it if you like: I sanction (that).”

  • چونک بازش کرد آنک می‌گریخت ** صد هزاران ژنده اندر ره بریخت
  • When he who was fleeing undid it, a hundred thousand rags dropped on the road.

  • زان عمامه‌ی زفت نابایست او ** ماند یک گز کهنه‌ای در دست او 1590
  • Of that big improper turban of his there remained in his (the robber's) hand (only) an ell of old cloth.

  • بر زمین زد خرقه را کای بی‌عیار ** زین دغل ما را بر آوردی ز کار
  • He dashed the rag on the ground, saying, “O worthless man, by this fraud you have put me out of business (deprived me of profit).”

  • نصیحت دنیا اهل دنیا را به زبان حال و بی‌وفایی خود را نمودن به وفا طمع دارندگان ازو
  • The World's mute admonition to worldlings, and how it displays its faithlessness to those who have hope of its keeping faith (with them).

  • گفت بنمودم دغل لیکن ترا ** از نصیحت باز گفتم ماجرا
  • He (the divine) said, “I defrauded (you), but (at the same time) I declared to you the (truth of the) matter by way of admonition.”

  • هم‌چنین دنیا اگر چه خوش شکفت ** بانگ زد هم بی‌وفایی خویش گفت
  • Likewise the World, though it blossomed delightfully (made a fair show), at the same time uttered a (warning) cry and declared its faithlessness.

  • اندرین کون و فساد ای اوستاد ** آن دغل کون و نصیحت آن فساد
  • In this (realm of) existence and corruption, O master, existence is the fraud and that corruption is the admonition.

  • کون می‌گوید بیا من خوش‌پیم ** وآن فسادش گفته رو من لا شی‌ام 1595
  • Existence says, “Come, I am delectable,” and its corruption says, “Go, I am nothing.”

  • ای ز خوبی بهاران لب گزان ** بنگر آن سردی و زردی خزان
  • O thou that bitest thy lip (in admiration) at the beauty of spring, look on the coldness and paleness of autumn.

  • روز دیدی طلعت خورشید خوب ** مرگ او را یاد کن وقت غروب
  • In the daytime thou didst deem the countenance of the sun beauteous: remember its death in the moment of setting.

  • بدر را دیدی برین خوش چار طاق ** حسرتش را هم ببین اندر محاق
  • Thou sawest the full-moon on this lovely firmament: observe also its anguish (caused by the loss of visibility) during the interlunar period.

  • کودکی از حسن شد مولای خلق ** بعد فردا شد خرف رسوای خلق
  • A boy, on account of his beauty, became the lord of the people: after the morrow he became doting and exposed to the scorn of the people.

  • گر تن سیمین‌تنان کردت شکار ** بعد پیری بین تنی چون پنبه‌زار 1600
  • If the body of those in the fresh bloom of youth has made thee a prey, after (it has come to) old age behold a body (bleached) like a cotton plantation.

  • ای بدیده لوتهای چرب خیز ** فضله‌ی آن را ببین در آب‌ریز
  • O thou who hast seen rich viands, arise and see the residue thereof in the latrine.

  • مر خبث را گو که آن خوبیت کو ** بر طبق آن ذوق و آن نغزی و بو
  • Say to the filth, “Where is that beauty of thine—the savour and goodliness and (sweet) scent (which thou hadst) in the dish?”

  • گوید او آن دانه بد من دام آن ** چون شدی تو صید شد دانه نهان
  • It replies, “That (beauty) was the bait: I was its trap: since thou hast fallen a prey (to it), the bait has become hidden.”

  • بس انامل رشک استادان شده ** در صناعت عاقبت لرزان شده
  • Many fingers that in handicraft (skill and dexterity) were the envy of master craftsmen have at last become trembling.

  • نرگس چشم خمار هم‌چو جان ** آخر اعمش بین و آب از وی چکان 1605
  • The soul-like intoxicating narcissus-eye (of the beloved)—see it dimmed at last and water trickling from it.

  • حیدری کاندر صف شیران رود ** آخر او مغلوب موشی می‌شود
  • The lion (hero) who advances into the ranks of lions (valiant foes)—at last he is conquered by a mouse.

  • طبع تیز دوربین محترف ** چون خر پیرش ببین آخر خرف
  • The acute, far-seeing, artful genius—behold it at last imbecile as an old ass.

  • زلف جعد مشکبار عقل‌بر ** آخرا چون دم زشت خنگ خر
  • The curly lock that sheds (a fragrance of) musk and takes away the reason—at last it is like the ugly white tail of a donkey.

  • خوش ببین کونش ز اول باگشاد ** وآخر آن رسواییش بین و فساد
  • Observe its (the World's) existence, (how) at first (it is) pleasing and joyous; and observe its shamefulness and corruption in the end;

  • زانک او بنمود پیدا دام را ** پیش تو بر کند سبلت خام را 1610
  • For it showed the snare plainly: it plucked out the fool's moustache in thy presence.

  • پس مگو دنیا به تزویرم فریفت ** ورنه عقل من ز دامش می‌گریخت
  • Do not say, then, “The World deceived me by its imposture; otherwise, my reason would have fled from its snare.”

  • طوق زرین و حمایل بین هله ** غل و زنجیری شدست و سلسله
  • Come now, see (how) the golden collar and shoulder-belt have become a shackle and gyve and chain.

  • همچنین هر جزو عالم می‌شمر ** اول و آخر در آرش در نظر
  • Reckon every particle of the World (to be) like this: bring its beginning and its end into consideration.

  • هر که آخربین‌تر او مسعودتر ** هر که آخربین‌تر او مطرودتر
  • The more any one regards the end (ákhir) the more blessed he is; the more any one regards the stable (ákhur) the more banned he is.

  • روی هر یک چون مه فاخر ببین ** چونک اول دیده شد آخر ببین 1615
  • Regard every one's face as the glorious moon: when the beginning has been seen, see the end (also),

  • تا نباشی هم‌چو ابلیس اعوری ** نیم بیند نیم نی چون ابتری
  • Lest thou become a man blind of one eye, like Iblís: he, like a person docked (deprived of perfect sight), sees (the one) half and not (the other) half.

  • دید طین آدم و دینش ندید ** این جهان دید آن جهان‌بینش ندید
  • He saw the clay (tín) of Adam but did not see his obedience to God (dín): he saw in him this world but did not see that (spirit) which beholds yonder world.

  • فضل مردان بر زنان ای بو شجاع ** نیست بهر قوت و کسب و ضیاع
  • The superiority of men to women, O valorous one, is not on account of strength and money-making and (the possession of) landed estates;

  • ورنه شیر و پیل را بر آدمی ** فضل بودی بهر قوت ای عمی
  • Otherwise the lion and elephant because of (their) strength would be superior to the human being, O blind one.

  • فضل مردان بر زن ای حالی‌پرست ** زان بود که مرد پایان بین‌ترست 1620
  • The superiority of men to women, O time-server, is because man is more regardful of the end.

  • مرد کاندر عاقبت‌بینی خمست ** او ز اهل عاقبت چون زن کمست
  • The man who is crooked in respect of seeing the end, he, like a woman, is inferior to those acquainted with the end.

  • از جهان دو بانگ می‌آید به ضد ** تا کدامین را تو باشی مستعد
  • From the World are coming two cries in opposition (to each other): (bethink thyself) for which (of them) thou art adapted.