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4
1716-1740

  • 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

  • “By God,” he replied, “this is a canard: even old gold is as dust in the king’s eyes.” 1720
  • گفت دهلیزیست والله این سخن ** پیش شه خاکست هم زر کهن

  • The steward raised up manifold arguments: he rejected them all because of the greed which he had (in him).
  • مطبخی ده گونه حجت بر فراشت ** او همه رد کرد از حرصی که داشت

  • When, at the time of the forenoon meal, his (usual) allowance was reduced, he uttered much revilement, (but) it was of no avail.
  • چون جری کم آمدش در وقت چاشت ** زد بسی تشنیع او سودی نداشت

  • He said, “Ye are doing these things on purpose.” “Nay,” said the other, “we obey the (royal) command.
  • گفت قاصد می‌کنید اینها شما ** گفت نه که بنده فرمانیم ما

  • Do not regard this (as proceeding) from the branch (sub ordinate): regard it (as proceeding) from the root (principal); do not strike at the bow, for the arrow is (really) from the arm.
  • این مگیر از فرع این از اصل گیر ** بر کمان کم زن که از بازوست تیر

  • (The words) thou didst not throw when thou threwest are a trial (of men’s understandings): do not lay the fault on the Prophet, for that (throwing) is (an act which proceeded) from God. 1725
  • ما رمیت اذ رمیت ابتلاست ** بر نبی کم نه گنه کان از خداست

  • The water is turbid from the source: O thou who art angry in vain, look farther on, open thine eye once!”
  • آب از سر تیره است ای خیره‌خشم ** پیشتر بنگر یکی بگشای چشم

  • (Moved) by anger and resentment he went into a certain place and wrote an angry letter to the king.
  • شد ز خشم و غم درون بقعه‌ای ** سوی شه بنوشت خشمین رقعه‌ای

  • In that letter he lauded the king and threaded the pearl of (descanted e on) the king’s munificence and generosity,
  • اندر آن رقعه ثنای شاه گفت ** گوهر جود و سخای شاه سفت

  • Saying, “O thou whose hand exceeds the sea and the clouds in (liberally) fulfilling the want of the suitor,
  • کای ز بحر و ابر افزون کف تو ** در قضای حاجت حاجات‌جو

  • Because that which the cloud gives, it gives with tears, (while) thy hand incessantly lays the dish (of bounty) with smiles.” 1730
  • زانک ابر آنچ دهد گریان دهد ** کف تو خندان پیاپی خوان نهد

  • Though the outward form of the letter was praise, from (amidst) the praise the scent of anger was showing traces (betraying itself).
  • ظاهر رقعه اگر چه مدح بود ** بوی خشم از مدح اثرها می‌نمود

  • All your actions are devoid of light and ugly because you are far, far from the light of your original nature.
  • زان همه کار تو بی‌نورست و زشت ** که تو دوری دور از نور سرشت

  • The splendour of the actions of the vile becomes unsaleable (fades away), just as fresh fruit soon becomes rotten.
  • رونق کار خسان کاسد شود ** هم‌چو میوه‌ی تازه زو فاسد شود

  • The splendour of the present life soon produces unsaleableness (becomes of no account), inasmuch as it belongs to the world of generation and corruption.
  • رونق دنیا برآرد زو کساد ** زانک هست از عالم کون و فساد

  • Breasts are not gladdened by an encomium when there are feelings of enmity in the encomiast. 1735
  • خوش نگردد از مدیحی سینه‌ها ** چونک در مداح باشد کینه‌ها

  • O heart, become purged of enmity and repugnance, and then chant “Glory to God” and be busy (in serving Him).
  • ای دل از کین و کراهت پاک شو ** وانگهان الحمد خوان چالاک شو

  • (To have) “Glory to God” on your tongue and repugnance within is hypocrisy or guile on the tongue’s part;
  • بر زبان الحمد و اکراه درون ** از زبان تلبیس باشد یا فسون

  • And moreover God hath said, “I do not look to the exterior, I am regarding the interior.”
  • وانگهان گفته خدا که ننگرم ** من به ظاهر من به باطن ناظرم

  • Story of the encomiast who from regard for reputation was thanking the object of his praise, while the scent (signs) of his inward grief and pain and the shabbiness of his outward garb showed that those expressions of gratitude were vain and false.
  • حکایت آن مداح کی از جهت ناموس شکر ممدوح می‌کرد و بوی اندوه و غم اندرون او و خلاقت دلق ظاهر او می‌نمود کی آن شکرها لافست و دروغ

  • A certain man came (home) from ‘Iráq, (clad) in a tattered cloak: his friends inquired concerning (his) separation (from them).
  • آن یکی با دلق آمد از عراق ** باز پرسیدند یاران از فراق

  • “Yes,” he replied; “there was (the sorrow of) separation, but the journey was very blessed and fortunate for me, 1740
  • گفت آری بد فراق الا سفر ** بود بر من بس مبارک مژده‌ور