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5
513-537

  • The remedy of the evil eye is the good eye: it makes the evil eye naught beneath its kick.
  • چشم نیکو شد دوای چشم بد  ** چشم بد را لا کند زیر لگد 

  • (Divine) mercy has the precedence (over Divine wrath): it (the good eye) is (derived) from (Divine) mercy, (while) the evil eye is the product of (Divine) wrath and execration.
  • سبق رحمت‌راست و او از رحمتست  ** چشم بد محصول قهر و لعنتست 

  • His (God's) mercy overcomes His vengeance: hence every prophet prevailed over his adversary; 515
  • رحمتش بر نقمتش غالب شود  ** چیره زین شد هر نبی بر ضد خود 

  • For he (the prophet) is the result of (Divine) mercy and is the opposite of him (the adversary): that ill-favoured one was the result of (Divine) wrath.
  • کو نتیجه‌ی رحمتست و ضد او  ** از نتیجه‌ی قهر بود آن زشت‌رو 

  • The greed of the duck is single, (but) this (greed of the peacock) is fiftyfold: the greed of lust is (only) a snake, while this (greed for) eminence is a dragon.
  • حرص بط یکتاست این پنجاه تاست  ** حرص شهوت مار و منصب اژدهاست 

  • The duck's greed arises from the appetite of the gullet and pudendum, (but) twenty times as much (greed) is included in (the ambition to) rule.
  • حرص بط از شهوت حلقست و فرج  ** در ریاست بیست چندانست درج 

  • He (who is) in power (really) pretends to Divinity: how should one ambitious of co-partnership (with God) be saved?
  • از الوهیت زند در جاه لاف  ** طامع شرکت کجا باشد معاف 

  • The sin of Adam arose from the belly and sexual intercourse, and that of Iblís from pride and power. 520
  • زلت آدم ز اشکم بود و باه  ** وآن ابلیس از تکبر بود و جاه 

  • Consequently, he (Adam) at once besought pardon, while the accursed (Iblís) disdained to repent.
  • لاجرم او زود استغفار کرد  ** وآن لعین از توبه استکبار کرد 

  • The greed of the gullet and pudendum is in truth (a mark of) depravity; but it is not (headstrong like) ambition: it is abasement.
  • حرص حلق و فرج هم خود بدرگیست  ** لیک منصب نیست آن اشکستگیست 

  • If I should relate the root and branch (the whole story) of dominion, another Book would be needed.
  • بیخ و شاخ این ریاست را اگر  ** باز گویم دفتری باید دگر 

  • The Arabs called a restive (high-spirited) horse a “devil” (shaytán); (they did) not (give that name to) the beast of burden that stayed (quietly) in the pasture.
  • اسپ سرکش را عرب شیطانش خواند  ** نی ستوری را که در مرعی بماند 

  • “Devilry” (shaytanat) in lexicology is (synonymous with) “rebelliousness”: this quality is deserving of execration. 525
  • شیطنت گردن کشی بد در لغت  ** مستحق لعنت آمد این صفت 

  • There is room for a hundred eaters (guests) round a table, (but) there is not room in the (whole) world for two seekers of dominion.
  • این جهان محدود و آن خود بی حدست ** نقش و صورت پیش آن معنی سدست

  • The one is not willing that the other should be on the surface of the earth; so that a prince kills his father for partaking with him (in sovereignty).
  • آن نخواهد کین بود بر پشت خاک  ** تا ملک بکشد پدر را ز اشتراک 

  • Thou hast heard (the saying) that kingship is childless: the seeker of sovereignty has cut (the ties of) relationship because of (his) fear;
  • آن شنیدستی که الملک عقیم  ** قطع خویشی کرد ملکت‌جو ز بیم 

  • For he is childless and has no son: like fire, he has no kinship with any one.
  • که عقیمست و ورا فرزند نیست  ** هم‌چو آتش با کسش پیوند نیست 

  • Whatsoever he finds he destroys and tears to pieces: when he finds nothing, he devours himself. 530
  • هر چه یابد او بسوزد بر درد  ** چون نیابد هیچ خود را می‌خورد 

  • Become naught, escape from his teeth: do not seek mercy from his (hard) anvil-like heart.
  • هیچ شو وا ره تو از دندان او  ** رحم کم جو از دل سندان او 

  • After thou hast become naught, do not fear the anvil: take lessons every morning from absolute poverty.
  • چونک گشتی هیچ از سندان مترس  ** هر صباح از فقر مطلق گیر درس 

  • Divinity is the mantle of the Lord of glory: it becomes a plague to any one who puts it on.
  • هست الوهیت ردای ذوالجلال  ** هر که در پوشد برو گردد وبال 

  • His (God's) is the crown (of sovereignty), ours the belt (of servitude): woe to him that passes beyond his proper bound!
  • تاج از آن اوست آن ما کمر  ** وای او کز حد خود دارد گذر 

  • Thy peacock-feathers are a (sore) temptation to thee, for thou must needs have co-partnership (with God) and All-holiness. 535
  • فتنه‌ی تست این پر طاووسیت  ** که اشتراکت باید و قدوسیت 

  • Story of the Sage who saw a peacock tearing out his handsome feathers with his beak and dropping them (on the ground) and making himself bald and ugly. In astonishment he asked, “Hast thou no feeling of regret?” “I have,” said the peacock, “but life is dearer to me than feathers, and these (feathers) are the enemy of my life.”
  • قصه‌ی آن حکیم کی دید طاوسی را کی پر زیبای خود را می‌کند به منقار و می‌انداخت و تن خود را کل و زشت می‌کرد از تعجب پرسید کی دریغت نمی‌آید گفت می‌آید اما پیش من جان از پر عزیزتر است و این پر عدوی جان منست 

  • A peacock was tearing out his feathers in the open country, where a sage had gone for a walk.
  • پر خود می‌کند طاوسی به دشت  ** یک حکیمی رفته بود آنجا بگشت 

  • He said, “O peacock, how art thou tearing out such fine feathers remorselessly from the root?
  • گفت طاوسا چنین پر سنی  ** بی‌دریغ از بیخ چون برمی‌کنی