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
How indeed is thy heart consenting that thou shouldst tear off these gorgeous robes and let them fall in the mud?
خود دلت چون می‌دهد تا این حلل ** بر کنی اندازیش اندر وحل
Those who commit the Qur’án to memory place every feather of thine, on account of its being prized and acceptable, within the folding of the (Holy) Book.
هر پرت را از عزیزی و پسند ** حافظان در طی مصحف می‌نهند
For the sake of stirring the healthful air thy feathers are used as fans.540
بهر تحریک هوای سودمند ** از پر تو بادبیزن می‌کنند
What ingratitude and what recklessness is this! Dost not thou know who is their decorator?
این چه ناشکری و چه بی‌باکیست ** تو نمی‌دانی که نقاشش کیست
Or dost thou know (that) and art thou showing disdain and purposely tearing out (such) a (fine) broidery?
یا همی‌دانی و نازی می‌کنی ** قاصدا قلع طرازی می‌کنی
Oh, there is many a disdain that becomes a sin and causes the servant to fall from favour with the King (God).
ای بسا نازا که گردد آن گناه ** افکند مر بنده را از چشم شاه
To show disdain is sweeter than sugar; but chew it not, for it hath a hundred perils.
ناز کردن خوشتر آید از شکر ** لیک کم خایش که دارد صد خطر
The place of safety is the way of want (lowliness): abandon disdain and make up with (be satisfied with) that way.545
ایمن آبادست آن راه نیاز ** ترک نازش گیر و با آن ره بساز
Oh, many a disdainfulness flapped its wings and plumes, (but) in the end it became a bane to that (arrogant) person.
ای بسا نازآوری زد پر و بال ** آخر الامر آن بر آن کس شد وبال
If the sweetness of disdain exalts thee for a moment, (yet) its latent fear and dread consumes thee;