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4
1134-1158

  • When that evil greed of his is gone from the child, he begins to laugh at the other children,
  • چون ز کودک رفت آن حرص بدش ** بر دگر اطفال خنده آیدش

  • Saying, “What was I doing? What was I seeing in this?” From the reflexion of greed the vinegar appeared to be honey. 1135
  • که چه می‌کردم چه می‌دیدم درین ** خل ز عکس حرص بنمود انگبین

  • That edifice of the prophets was (raised) without greed (self- interest); hence the splendours (of its renown) increased so uninterruptedly.
  • آن بنای انبیا بی حرص بود ** زان چنان پیوسته رونقها فزود

  • Oh, many a mosque have the noble (prophets) erected, but “the Farther mosque” is not its name.
  • ای بسا مسجد بر آورده کرام ** لیک نبود مسجد اقصاش نام

  • The grandeur which at every moment accrued to the Ka’ba— that (grandeur) was (derived) from the acts done in pure de voti on by Abraham.
  • کعبه را که هر دمی عزی فزود ** آن ز اخلاصات ابراهیم بود

  • The excellence of that mosque (which the prophets build) is not from earth and stone, but (because) there is no greed or enmity in its builder.
  • فضل آن مسجد خاک و سنگ نیست ** لیک در بناش حرص و جنگ نیست

  • Their Books are not as the books of others, nor their mosques nor their means of livelihood nor their houses and homes, 1140
  • نه کتبشان مثل کتب دیگران ** نی مساجدشان نی کسب وخان و مان

  • Nor their observance of respect nor their anger nor their chastisement nor their slumber nor their reasoning nor their discourse.
  • نه ادبشان نه غضبشان نه نکال ** نه نعاس و نه قیاس و نه مقال

  • To each one of them belongs a different glory: (in each of them) the bird, their spirit, flies with a different wing.
  • هر یکیشان را یکی فری دگر ** مرغ جانشان طایر از پری دگر

  • The heart is trembling at mention of their (high) estate: their actions are the qibla (to which we turn for guidance) of our actions.
  • دل همی لرزد ز ذکر حالشان ** قبله‌ی افعال ما افعالشان

  • The eggs laid by their bird (spirit) are golden: at midnight their spirit hath beheld the dawn.
  • مرغشان را بیضه‌ها زرین بدست ** نیم‌شب جانشان سحرگه بین شدست

  • Whatsoever I say with (all) my soul in praise of the company (of the prophets), I have depreciated (them): I have become a disparager of the company. 1145
  • هر چه گویم من به جان نیکوی قوم ** نقص گفتم گشته ناقص‌گوی قوم

  • O ye noble. (seekers of God), build “the Farther Mosque,” for Solomon hath returned—and peace (be with you)!
  • مسجد اقصی بسازید ای کرام ** که سلیمان باز آمد والسلام

  • And if the demons and genies refuse this (service)’, the angels will drag them all into bondage.
  • ور ازین دیوان و پریان سر کشند ** جمله را املاک در چنبر کشند

  • (If) the demon once make a false step on account of deceit and hypocrisy, the whip comes (down) on his head like lightning.
  • دیو یک دم کژ رود از مکر و زرق ** تازیانه آیدش بر سر چو برق

  • Become like Solomon, in order that thy demons may hew stone for thy palace.
  • چون سلیمان شو که تا دیوان تو ** سنگ برند از پی ایوان تو

  • Be devoid, like Solomon, of thoughts which tempt to evil-doing and of fraud, that genie and demon may obey thy command. 1150
  • چون سلیمان باش بی‌وسواس و ریو ** تا ترا فرمان برد جنی و دیو

  • This heart is thy seal—and take heed lest the seal fall a prey to the demon!
  • خاتم تو این دلست و هوش دار ** تا نگردد دیو را خاتم شکار

  • (For) then the demon possessing the seal will always exercise the sway of Solomon over thee: beware (of him), and peace (be with thee)!
  • پس سلیمانی کند بر تو مدام ** دیو با خاتم حذر کن والسلام

  • O heart, that sway of Solomon is not abrogated : in thy head and inmost consciousness is one that exercises the sway of Solomon.
  • آن سلیمانی دلا منسوخ نیست ** در سر و سرت سلیمانی کنیست

  • The demon too exercises the sway of Solomon for a time, but how should every weaver weave satin?
  • دیو هم وقتی سلیمانی کند ** لیک هر جولاهه اطلس کی تند

  • He (the weaver of common cloth) moves his hand like his (the satin-weaver’s) hand, but there is a good difference between the two of them: 1155
  • دست جنباند چو دست او ولیک ** در میان هر دوشان فرقیست نیک

  • Story of the poet and how the king gave him a reward and how the vizier, whose name was Bu ’l-Hasan, made it many times greater.
  • قصه‌ی شاعر و صله دادن شاه و مضاعف کردن آن وزیر بوالحسن نام

  • A poet brought a poem before the king in hope of (receiving) robes of honour and bounty and rank.
  • شاعری آورد شعری پیش شاه ** بر امید خلعت و اکرام و جاه

  • The king was munificent: he ordered him (to receive) a thousand (dinars) of red gold and bounties and largesse.
  • شاه مکرم بود فرمودش هزار ** از زر سرخ و کرامات و نثار

  • Then the vizier said to him, “This is (too) little: bestow (on him) a gift of ten thousand (dinars), that he may depart (satisfied).
  • پس وزیرش گفت کین اندک بود ** ده هزارش هدیه وا ده تا رود