And then arose, his skin having become particoloured, saying, ‘I have become the Peacock of ‘Illiyyín.’’
پس بر آمد پوستش رنگین شده ** که منم طاووس علیین شده
His coloured fur had gained a charming brilliance, and the sun shone upon those colours.
پشم رنگین رونق خوش یافته ** آفتاب آن رنگها بر تافته
He beheld himself green and red and roan and yellow, (so) he presented himself (gleefully) to the jackals.
دید خود را سبز و سرخ و فور و زرد ** خویشتن را بر شغالان عرضه کرد
They all said, “O little jackal, what is the matter, that thou hast in thy head manifold exultation?725
جمله گفتند ای شغالک حال چیست ** که ترا در سر نشاطی ملتویست
Because of exultation thou hast turned aside from us (with disdain): whence hast thou brought this arrogance?”
از نشاط از ما کرانه کردهای ** این تکبر از کجا آوردهای
One of the jackals went to him and said, “O so-and-so, hast thou acted deceitfully or hast thou (really) become one of those whose hearts rejoice (in God)?
یک شغالی پیش او شد کای فلان ** شید کردی یا شدی از خوشدلان
Thou hast acted deceitfully to the end that thou mayest jump on to the pulpit and by thy palaver give this folk (the feeling of) regret.
شید کردی تا به منبر بر جهی ** تا ز لاف این خلق را حسرت دهی
Thou hast striven much, (but) thou hast not felt any (spiritual) ardour; hence from deceit thou hast exhibited a piece of impudence.”
بس بکوشیدی ندیدی گرمیی ** پس ز شید آوردهای بیشرمیی
(Spiritual) ardour belongs to the saints and prophets; on the other hand, impudence is the refuge of every impostor;730
گرمی آن اولیا و انبیاست ** باز بیشرمی پناه هر دغاست
For they draw the people's attention to themselves, saying, “We are happy (with God),” though within (at heart) they are exceedingly unhappy.
که التفات خلق سوی خود کشند ** که خوشیم و از درون بس ناخوشند
How a braggart greased his lips and moustache every morning with the skin of a fat sheep's tail and came amongst his companions, saying, “I have eaten such and such (viands).”
چرب کردن مرد لافی لب و سبلت خود را هر بامداد به پوست دنبه و بیرون آمدن میان حریفان کی من چنین خوردهام و چنان
A person, who (on account of his poverty) was lightly esteemed, used to grease his moustaches every morning
پوست دنبه یافت شخصی مستهان ** هر صباحی چرب کردی سبلتان
And go amongst the munificent (the rich), saying, “I have eaten some wellgreased food at the party.”
در میان منعمان رفتی که من ** لوت چربی خوردهام در انجمن
He would gaily put his hand on his moustache as a sign, meaning, “Look at my moustache!
دست بر سبلت نهادی در نوید ** رمز یعنی سوی سبلت بنگرید
For this is the witness to the truth of my words, and this is the token of my eating greasy and delicious food.”735
کین گواه صدق گفتار منست ** وین نشان چرب و شیرین خوردنست
His belly would say in soundless (mute) response, “May God destroy the plots of the liars!
اشکمش گفتی جواب بیطنین ** که اباد الله کید الکاذبین
Thy boasting hath set me on fire: may that greasy moustache of thine be torn out!
لاف تو ما را بر آتش بر نهاد ** کان سبال چرب تو بر کنده باد
Were it not for thy foul boasting, O beggar, some generous man would have taken pity on me;
گر نبودی لاف زشتت ای گدا ** یک کریمی رحم افکندی به ما
And if thou hadst shown the ailment and hadst not played false, some physician would have prepared a remedy for it.”
ور نمودی عیب و کژ کم باختی ** یک طبیبی داروی او ساختی
God hath said, “Do not move ear or tail crookedly:their veracity shall profit the veracious.”740
گفت حق که کژ مجنبان گوش و دم ** ینفعن الصادقین صدقهم
Ne recurvatus in antro dormiveris, O tu qui passus es nocturnam pollutionem: reveal that which you have, and act straight; [Do not sleep bent in a cave, O you (who have) soiled (yourself) in the night (with sperm): reveal that which you have, and act straight;]
گفت اندر کژ مخسپ ای محتلم ** آنچ داری وا نما و فاستقم
Or if you tell not your fault, at least refrain from (idle) talk: do not kill yourself by ostentation and trickery.
ور نگویی عیب خود باری خمش ** از نمایش وز دغل خود را مکش
If you have got any money, do not open your mouth: there are touchstones on the Way,
گر تو نقدی یافتی مگشا دهان ** هست در ره سنگهای امتحان
And for the touchstones too there are tests concerning their own (inward) states.
سنگهای امتحان را نیز پیش ** امتحانها هست در احوال خویش
God hath said, “From birth unto death they are tried every year twice.”745
گفت یزدان از ولادت تا بحین ** یفتنون کل عام مرتین
There is test upon test, O father: beware, do not (be ready to) buy yourself at the smallest test.
امتحان در امتحانست ای پدر ** هین به کمتر امتحان خود را مخر
How Bal‘am the son of Bá‘úr was (felt himself) secure, because the Lord had made (many) tests (of him) and he had come through them honourably.
آمن بودن بلعم باعور کی امتحانها کرد حضرت او را و از آنها روی سپید آمده بود