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5
1133-1157

  • He caused the people to withdraw from around him (the claimant): the king was a gracious man, and gentleness was his way.
  • مردمان را دور کرد از گرد وی  ** شه لطیفی بود و نرمی ورد وی 

  • Then he bade him be seated, and asked him concerning his dwelling-place, saying, “Where hast thou thy means of livelihood and refuge?”
  • پس نشاندش باز پرسیدش ز جا  ** که کجا داری معاش و ملتجی 

  • He replied, “O king, I belong to the Abode of Peace: I have come from the road (after having journeyed) to this Abode of Blame. 1135
  • گفت ای شه هستم از دار السلام  ** آمده از ره درین دار الملام 

  • I have neither home nor any companion: when has a fish made its home on the earth?”
  • نه مرا خانه‌ست و نه یک همنشین  ** خانه کی کردست ماهی در زمین 

  • Again the king answered him, saying by way of jest, “What (food) hast thou eaten and what provision hast thou (made) for the morning meal?
  • باز شه از روی لاغش گفت باز  ** که چه خوردی و چه داری چاشت‌ساز 

  • Hast thou appetite? What didst thou eat at daybreak that thou art so intoxicated and boastful and blustering?”
  • اشتهی داری چه خوردی بامداد  ** که چنین سرمستی و پر لاف و باد 

  • He replied, “If I had bread, (whether) dry or moist, how should I lay claim to prophecy?
  • گفت اگر نانم بدی خشک و طری  ** کی کنیمی دعوی پیغامبری 

  • To claim to be a prophet amongst these people is like seeking a heart from a mountain. 1140
  • دعوی پیغامبری با این گروه  ** هم‌چنان باشد که دل جستن ز کوه 

  • No one (ever) sought intellect and heart from mountains and rocks: none sought (from them) understanding and apprehension of a difficult point of discourse.
  • کس ز کوه و سنگ عقل و دل نجست  ** فهم و ضبط نکته‌ی مشکل نجست 

  • Whatever you say, the mountain replies the same: it makes a mock (of you) like the scoffers.
  • هر چه گویی باز گوید که همان  ** می‌کند افسوس چون مستهزیان 

  • What relation exists between this folk and the (Divine) message? Who can hope for (spiritual) life from a soulless thing?
  • از کجا این قوم و پیغام از کجا  ** از جمادی جان کرا باشد رجا 

  • If you bring (them) a message concerning a woman or gold, they will all lay before you their money and lives (in entire devotion)—
  • گر تو پیغام زنی آری و زر  ** پیش تو بنهند جمله سیم و سر 

  • (The message), ‘A sweetheart in such and such a place invites thee (to come to her): she is in love with thee, she knows thee.’ 1145
  • که فلان جا شاهدی می‌خواندت  ** عاشق آمد بر تو او می‌داندت 

  • But if you bring (them) the honey-like message of God, ‘Come to God, O thou who hast a good covenant (with Him);
  • ور تو پیغام خدا آری چو شهد  ** که بیا سوی خدا ای نیک‌عهد 

  • Go from the world of death towards the (eternal) provision: since everlastingness is possible, do not be perishing’—
  • از جهان مرگ سوی برگ رو  ** چون بقا ممکن بود فانی مشو 

  • They will seek (to shed) thy blood and (take) thy life, not in zeal for religion and (spiritual and moral) excellence.
  • قصد خون تو کنند و قصد سر  ** نه از برای حمیت دین و هنر 

  • The reason why the vulgar are at enmity with, and live in estrangement from, the saints of God who call them unto God and the Water of Life everlasting.
  • سبب عداوت عام و بیگانه زیستن ایشان به اولیاء خدا کی بحقشان می‌خوانند و با آب حیات ابدی 

  • Nay, but on account of their sticking to house and goods ’tis bitter (hateful) to them to hear this exposition (given by the prophets).
  • بلک از چفسیدگی در خان و مان  ** تلخشان آید شنیدن این بیان 

  • (Suppose) a rag is stuck fast upon the donkey's sore: when you wish to tear it off, bit by bit, 1150
  • خرقه‌ای بر ریش خر چفسید سخت  ** چونک خواهی بر کنی زو لخت لخت 

  • The donkey, because of the pain (inflicted on him), will certainly kick: happy the man who abstained from (touching) him!—
  • جفته اندازد یقین آن خر ز درد  ** حبذا آن کس کزو پرهیز کرد 

  • Especially (when there are) fifty sores, and a soaked rag stuck on the top of them in every case.
  • خاصه پنجه ریش و هر جا خرقه‌ای  ** بر سرش چفسیده در نم غرقه‌ای 

  • House and goods are like the rag, and this greed (of thine) is the sore: the greater the greed, the greater the sore.
  • خان و مان چون خرقه و این حرص‌ریش  ** حرص هر که بیش باشد ریش بیش 

  • The wilderness alone is the house and goods of the owl: he (the owl) will not listen to descriptions of Baghdád and Tabas.
  • خان و مان چغد ویرانست و بس  ** نشنود اوصاف بغداد و طبس 

  • If a royal falcon come from the road and bring to these owls a hundred reports of the King, 1155
  • گر بیاید باز سلطانی ز راه  ** صد خبر آرد بدین چغدان ز شاه 

  • (With) a full account of the imperial city and the orchards and the rivers—then a hundred enemies will jeer at him,
  • شرح دارالملک و باغستان و جو  ** پس برو افسوس دارد صد عدو 

  • Saying, ‘What has the falcon brought? An old story. He is weaving words of vanity and idle brag.’
  • که چه باز آورد افسانه‌ی کهن  ** کز گزاف و لاف می‌بافد سخن