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6
3461-3485

  • When prejudice becomes a go-between and describer (of beauty), you may get (buy) a Joseph for three ells of linen.
  • چون غرض دلاله گشت و واصفی  ** از سه گز کرباس یابی یوسفی 

  • When the hour arrives for the spirit's parting (from the body), the Devil becomes a broker (depreciator) of the pearl of Faith,
  • چونک هنگام فراق جان شود  ** دیو دلال در ایمان شود 

  • And then in that (moment of) sore distress the fool hastily sells his faith for a jug of water;
  • پس فروشد ابله ایمان را شتاب  ** اندر آن تنگی به یک ابریق آب 

  • But ’tis a (mere) phantom and not (really) a jug: the aim of the broker (the Devil) is naught but trickery.
  • وان خیالی باشد و ابریق نی  ** قصد آن دلال جز تخریق نی 

  • At this (present) time, when you are healthy and fat, you are giving up the Truth for a phantom. 3465
  • این زمان که تو صحیح و فربهی  ** صدق را بهر خیالی می‌دهی 

  • You are constantly selling the pearls of the (spiritual) mine and taking walnuts (in exchange), like a child;
  • می‌فروشی هر زمانی در کان  ** هم‌چو طفلی می‌ستانی گردگان 

  • Therefore it is no wonder if you act in this (same) way in the (mortal) sickness of your day of doom (death).
  • پس در آن رنجوری روز اجل  ** نیست نادر گر بود اینت عمل 

  • You have concocted an idea (a vain notion) in your fancy: when you are rattled (tested) like a walnut, you are (proved to be) rotten.
  • در خیالت صورتی جوشیده‌ای  ** هم‌چو جوزی وقت دق پوسیده‌ای 

  • In the beginning that phantom resembles the full-moon, but in the end it will become like the new-moon.
  • هست از آغاز چون بدر آن خیال  ** لیک آخر می‌شود هم‌چون هلال 

  • If you regard its first (state) as being (really) like its last (state), you will be quit of its feeble deception. 3470
  • گر تو اول بنگری چون آخرش  ** فارغ آیی از فریب فاترش 

  • This world is a rotten walnut: O man of trust, do not make trial of it, (but) behold it from afar.
  • جوز پوسیده‌ست دنیا ای امین  ** امتحانش کم کن از دورش ببین 

  • The king viewed the horse with regard to the present, while the ‘Imádu ’l- Mulk (viewed it) with regard to the future.
  • شاه دید آن اسپ را با چشم حال  ** وآن عمادالملک با چشم مل 

  • The king's eye, because of (its) distortion, saw (only) two ells, (but) the eye of him who regarded the end saw fifty ells.
  • چشم شه دو گز همی دید از لغز  ** چشم آن پایان‌نگر پنجاه گز 

  • What a (wondrous) collyrium is that which God applies (to the spiritual eye), so that the spirit discerns the truth behind a hundred curtains!
  • آن چه سرمه‌ست آنک یزدان می‌کشد  ** کز پس صد پرده بیند جان رشد 

  • Since the Chief's (the Prophet's) eye was ever fixed on the end, by reason of (seeing with) that eye he called the world a carcase. 3475
  • چشم مهتر چون به آخر بود جفت  ** پس بدان دیده جهان را جیفه گفت 

  • On hearing only this single (word of) blame from him (the ‘Imádu ’l-Mulk), the love (that was) in the king's heart for the horse became chilled.
  • زین یکی ذمش که بشنود او وحسپ  ** پس فسرد اندر دل شه مهر اسپ 

  • He abandoned his own eye and preferred his (the ‘Imádu ’l-Mulk's) eye: he abandoned his own intelligence and hearkened to his (the other's) words.
  • چشم خود بگذاشت و چشم او گزید  ** هوش خود بگذاشت و قول او شنید 

  • This (speech of the ‘Imádu ’l-Mulk) was (only) the pretext, and (in reality) at (his) entreaty the unique Judge caused it (the horse) to be cold (despicable) in the king's heart.
  • این بهانه بود و آن دیان فرد  ** از نیاز آن در دل شه سرد کرد 

  • He (God) shut the door on its beauty (made its beauty invisible) to the eye (of the king): those words (of the ‘Imádu ’l-Mulk) intervened (between the king's eye and the horse) like the sound of the door.
  • در ببست از حسن او پیش بصر  ** آن سخن بد در میان چون بانگ در 

  • He (God) made that cryptic saying a veil over the king's eye, a veil through which the moon appears to be black. 3480
  • پرده کرد آن نکته را بر چشم شه  ** که از آن پرده نماید مه سیه 

  • Pure (transcendent) is the Builder who in the unseen world constructs castles of speech and beguiling talk.
  • پاک بنایی که بر سازد حصون  ** در جهان غیب از گفت و فسون 

  • Know that speech is the sound of the door (coming) from the palace of mystery: consider whether it is the sound of opening or shutting.
  • بانگ در دان گفت را از قصر راز  ** تا که بانگ وا شدست این یا فراز 

  • The sound of the door is perceptible, but the door (itself) is beyond perception: ye see (are aware of) this sound, but the door ye see not.
  • بانگ در محسوس و در از حس برون  ** تبصرون این بانگ و در لا تبصرون 

  • When the harp of wisdom breaks into melody, (bethink yourself) what door of the Garden of Paradise has been opened.
  • چنگ حکمت چونک خوش‌آواز شد  ** تا چه در از روض جنت باز شد 

  • When the sound of evil speech becomes loud, (bethink yourself) what door of Hell is being opened. 3485
  • بانگ گفت بد چو دروا می‌شود  ** از سقر تا خود چه در وا می‌شود