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4
1695-1719

  • Bú Musaylim said, “I myself am Ahmad (Mohammed): I have cunningly confounded the religion of Ahmad.” 1695
  • بو مسیلم گفت خود من احمدم ** دین احمد را به فن برهم زدم

  • Say to Bú Musaylim, “Do not behave with insolence: be not deluded by the beginning, regard the end.
  • بو مسیلم را بگو کم کن بطر ** غره‌ی اول مشو آخر نگر

  • Do not act thus as a guide from (with the motive of) greed for amassing (wealth and power): follow behind, in order that the Candle (the true guide) may go in front (of thee).”
  • این قلاوزی مکن از حرص جمع ** پس‌روی کن تا رود در پیش شمع

  • The Candle, like the moon, shows (clearly) the (traveller's) destination, and whether in this direction there is the grain (of spiritual welfare) or the place for the snare (of perdition).
  • شمع مقصد را نماید هم‌چو ماه ** کین طرف دانه‌ست یا خود دامگاه

  • Whether thou wilt or not, (so long as thou art) with the Lantern the form of falcon and the form of crow become visible (to thee).
  • گر بخواهی ور نخواهی با چراغ ** دیده گردد نقش باز و نقش زاغ

  • Otherwise, (beware, for) these crows have lit (the lantern of) fraud: they have learned the cry of the white falcons. 1700
  • ورنه این زاغان دغل افروختند ** بانگ بازان سپید آموختند

  • If a man learn the cry of the hoopoe, (yet) where is the mystery of the hoopoe and the message from Sabá?
  • بانگ هدهد گر بیاموزد فتی ** راز هدهد کو و پیغام سبا

  • Know (distinguish) the natural cry from the artificial one, (know) the crown of kings from the crown (crest) of hoopoes.
  • بانگ بر رسته ز بر بسته بدان ** تاج شاهان را ز تاج هدهدان

  • These shameless persons have attached to their tongues the speech of dervishes and the deep sayings of gnostics.
  • حرف درویشان و نکته‌ی عارفان ** بسته‌اند این بی‌حیایان بر زبان

  • Every destruction of an olden people that there was—(it was) because they deemed sandal-wood to be (common) wood.
  • هر هلاک امت پیشین که بود ** زانک چندل را گمان بردند عود

  • They had the discernment that should make that (difference) evident, but greed and cupidity make (men) blind and deaf. 1705
  • بودشان تمییز کان مظهر کند ** لیک حرص و آز کور و کر کند

  • The blindness of the (physically) blind is not far from (the Divine) mercy; ’tis the blindness of greed that is inexcusable.
  • کوری کوران ز رحمت دور نیست ** کوری حرص است که آن معذور نیست

  • Crucifixion (tribulation) inflicted by the King (God) is not far from mercy; the crucifixion (torment) of envy is not forgiven (by God).
  • چارمیخ شه ز رحمت دور نی ** چار میخ حاسدی مغفور نی

  • O fish, regard the end; do not regard the hook: evil appetite has bandaged (blindfolded) thine eye that sees the end.
  • ماهیا آخر نگر بنگر بشست ** بدگلویی چشم آخربینت بست

  • See the beginning and the end with both eyes: beware, do not be one-eyed like the accursed Iblís.
  • با دو دیده اول و آخر ببین ** هین مباش اعور چو ابلیس لعین

  • The one-eyed man is he who saw only the present—ignorant, like the beasts, of (what comes) after. 1710
  • اعور آن باشد که حالی دید و بس ** چون بهایم بی‌خبر از بازپس

  • Since the two eyes of an ox are (rated) as one eye (of a man) in (the case of) damages for (their) destruction—for it (the ox) hath no excellence—
  • چون دو چشم گاو در جرم تلف ** هم‌چو یک چشمست کش نبود شرف

  • Its two eyes are worth (only) a half of its value, inasmuch as thine eye is the support for its two eyes.
  • نصف قیمت ارزد آن دو چشم او ** که دو چشمش راست مسند چشم تو

  • But if thou destroy one eye of a son of Adam, by a statute (of the Law) thou must pay half of his value,
  • ور کنی یک چشم آدم‌زاده‌ای ** نصف قیمت لایقست از جاده‌ای

  • Because the human eye works alone by itself without (assistance from) the two eyes of a friend.
  • زانک چشم آدمی تنها به خود ** بی دو چشم یار کاری می‌کند

  • Since (the power of) the donkey's eye (to see) the beginning is not accompanied by (power to see) the end, it (the donkey) is in the same case as the one-eyed man, (even) if it has two eyes. 1715
  • چشم خر چون اولش بی آخرست ** گر دو چشمش هست حکمش اعورست

  • This topic hath no limit—and that light-minded (foolish) one is writing a letter in hope of loaves.
  • این سخن پایان ندارد وان خفیف ** می‌نویسد رقعه در طمع رغیف

  • The rest of the story of the slave’s writing a petition for his allowance.
  • بقیه‌ی نوشتن آن غلام رقعه به طلب اجری

  • Before (writing) the letter he went to the kitchen-stewerd and said, “O niggard of the kitchen of the generous king,
  • رفت پیش از نامه پیش مطبخی ** کای بخیل از مطبخ شاه سخی

  • ‘Tis far from him and from his magnanimity that this (small) amount (matter) of my allowance should come into his consideration.”
  • دور ازو وز همت او کین قدر ** از جری‌ام آیدش اندر نظر

  • He (the steward) said, “He has ordered (so) for a good object, not on account of stinginess or close-fistedness.”
  • گفت بهر مصلحت فرموده است ** نه برای بخل و نه تنگی دست