For these two nurses increase (foster) the skin: they stuff it with fat and flesh and pride and arrogance.
کین دو دایه پوست را افزون کنند ** شحم و لحم و کبر و نخوت آکنند
They have not raised their eyes to the kernel of the kernel: on that account they have deemed the skin to be the kernel.
دیده را بر لب لب نفراشتند ** پوست را زان روی لب پنداشتند
Iblís was the leader on this way, for he fell a prey to the net (temptation) of power (eminence).1950
پیش‌وا ابلیس بود این راه را ** کو شکار آمد شبیکه‌ی جاه را
Riches are like a snake, and power is a dragon: the shadow (protection and guidance) of (holy) men is the emerald (which is fatal) to them both.
مال چون مارست و آن جاه اژدها ** سایه‌ی مردان زمرد این دو را
At (the sight of) that emerald the snake's eye jumps (out of its head): the snake is blinded and the traveller is delivered (from death).
زان زمرد مار را دیده جهد ** کور گردد مار و ره‌رو وا رهد
When that Prince (Iblís) had laid thorns on this road, every one that was wounded (by them) cried, “Curse Iblís!”
چون برین ره خار بنهاد آن رئیس ** هر که خست او گفته لعنت بر بلیس
Meaning to say, “This pain is (fallen) upon me through his treachery”: he (Iblís) who is taken as a model (by the wicked) was the first to tread the path of treason.
یعنی این غم بر من از غدر ویست ** غدر را آن مقتدا سابق‌پیست
Truly, generation on generation came (into being) after him, and all set their feet on his way (followed his practice).1955
بعد ازو خود قرن بر قرن آمدند ** جملگان بر سنت او پا زدند
Whosoever institutes an evil practice, O youth, in order that people may blindly fall in after him,
هر که بنهد سنت بد ای فتا ** تا در افتد بعد او خلق از عمی
All their guilt is collected (and piled) on him, for he has been (as) a head (to them), while they are (like) the root of the tail.
جمع گردد بر وی آن جمله بزه ** کو سری بودست و ایشان دم‌غزه
But Adam brought forward (and kept in view) the rustic shoon and sheepskin jacket, saying, “I am of clay.”
لیک آدم چارق و آن پوستین ** پیش می‌آورد که هستم ز طین
By him, as by Ayáz, those shoon were (often) visited: consequently he was lauded in the end.
چون ایاز آن چارقش مورود بود ** لاجرم او عاقبت محمود بود
The Absolute Being is a worker in non-existence: what but non-existence is the workshop (working material) of the Maker of existence?1960
هست مطلق کارساز نیستیست ** کارگاه هست‌کن جز نیست چیست
Does one write anything on what is (already) written over, or plant a sapling in a place (already) planted?
بر نوشته هیچ بنویسد کسی ** یا نهاله کارد اندر مغرسی
(No); he seeks a sheet of paper that has not been written on and sows the seed in a place that has not been sown.
کاغذی جوید که آن بنوشته نیست ** تخم کارد موضعی که کشته نیست
Be thou, O brother, a place unsown; be a white paper untouched by writing,
تو برادر موضع ناکشته باش ** کاغذ اسپید نابنوشته باش
That thou mayst be ennobled by Nún wa ’l-Qalam, and that the Gracious One may sow seed within thee.
تا مشرف گردی از نون والقلم ** تا بکارد در تو تخم آن ذوالکرم
Assume, indeed, that thou hast never licked (tasted) this pálúda (honeycake); assume that thou hast never seen the kitchen which thou hast seen,1965
خود ازین پالوه نالیسیده گیر ** مطبخی که دیده‌ای نادیده گیر
Because from this pálúda intoxications arise, and the sheepskin jacket and the shoon depart from thy memory.
زانک ازین پالوده مستیها بود ** پوستین و چارق از یادت رود
When the death-agony comes, thou wilt utter a (great) cry of lamentation: in that hour thou wilt remember thy ragged cloak and clumsy shoon;
چون در آید نزع و مرگ آهی کنی ** ذکر دلق و چارق آنگاهی کنی
(But) until thou art drowning in the waves of an evil plight in which there is no help (to be obtained) from any refuge,
تا نمانی غرق موج زشتیی ** که نباشد از پناهی پشتیی
Thou wilt never call to mind the right ship (for thy voyage): thou wilt never look at thy shoon and sheepskin jacket.
یاد ناری از سفینه‌ی راستین ** ننگری رد چارق و در پوستین
When thou art left helpless in the overwhelming waters of destruction, then thou wilt incessantly make (the words) we have done wrong thy litany;1970
چونک درمانی به غرقاب فنا ** پس ظلمنا ورد سازی بر ولا
(But) the Devil will say, “Look ye at this half-baked (fool)! Cut off the head of this untimely bird (this cock that crows too late)!”
دیو گوید بنگرید این خام را ** سر برید این مرغ بی‌هنگام را
Far from the wisdom of Ayáz is this characteristic, (namely), that his prayer should be uttered without (being a real) prayer.
دور این خصلت ز فرهنگ ایاز ** که پدید آید نمازش بی‌نماز