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4
1599-1623

  • 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.
  • کودکی از حسن شد مولای خلق ** بعد فردا شد خرف رسوای خلق

  • 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. 1600
  • گر تن سیمین‌تنان کردت شکار ** بعد پیری بین تنی چون پنبه‌زار

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

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

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

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

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

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

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

  • 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.
  • زلف جعد مشکبار عقل‌بر ** آخرا چون دم زشت خنگ خر

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

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

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

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

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

  • 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.
  • هر که آخربین‌تر او مسعودتر ** هر که آخربین‌تر او مطرودتر

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

  • 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.
  • تا نباشی هم‌چو ابلیس اعوری ** نیم بیند نیم نی چون ابتری

  • 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.
  • دید طین آدم و دینش ندید ** این جهان دید آن جهان‌بینش ندید

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

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

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

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

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

  • Its one cry is the (means of) quickening the devout with (spiritual) life; and its other cry is the (means of) cajoling the graceless.
  • آن یکی بانگش نشور اتقیا ** وان یکی بانگش فریب اشقیا