There is no genuine money that has not a deceptive counterfeit: alas for the soul that does not possess the touchstone and scissors!
نیست نقدی کش غلط‌انداز نیست ** وای آن جان کش محک و گاز نیست
Warning the pretender to shun pretension and enjoining him to follow (the true guide).
زجر مدعی از دعوی و امر کردن او را به متابعت
Bú Musaylim said, “I myself am Ahmad (Mohammed): I have cunningly confounded the religion of Ahmad.”1695
بو مسیلم گفت خود من احمدم ** دین احمد را به فن برهم زدم
Say to Bú Musaylim, “Do not behave with insolence: be not deluded by the beginning, regard the end.
بو مسیلم را بگو کم کن بطر ** غره‌ی اول مشو آخر نگر
Do not act thus as a guide from (with the motive of) greed for amassing (wealth and power): follow behind, in order that the Candle (the true guide) may go in front (of thee).”
این قلاوزی مکن از حرص جمع ** پس‌روی کن تا رود در پیش شمع
The Candle, like the moon, shows (clearly) the (traveller's) destination, and whether in this direction there is the grain (of spiritual welfare) or the place for the snare (of perdition).
شمع مقصد را نماید هم‌چو ماه ** کین طرف دانه‌ست یا خود دامگاه
Whether thou wilt or not, (so long as thou art) with the Lantern the form of falcon and the form of crow become visible (to thee).
گر بخواهی ور نخواهی با چراغ ** دیده گردد نقش باز و نقش زاغ
Otherwise, (beware, for) these crows have lit (the lantern of) fraud: they have learned the cry of the white falcons.1700
ورنه این زاغان دغل افروختند ** بانگ بازان سپید آموختند
If a man learn the cry of the hoopoe, (yet) where is the mystery of the hoopoe and the message from Sabá?
بانگ هدهد گر بیاموزد فتی ** راز هدهد کو و پیغام سبا
Know (distinguish) the natural cry from the artificial one, (know) the crown of kings from the crown (crest) of hoopoes.
بانگ بر رسته ز بر بسته بدان ** تاج شاهان را ز تاج هدهدان
These shameless persons have attached to their tongues the speech of dervishes and the deep sayings of gnostics.
حرف درویشان و نکته‌ی عارفان ** بسته‌اند این بی‌حیایان بر زبان
Every destruction of an olden people that there was—(it was) because they deemed sandal-wood to be (common) wood.
هر هلاک امت پیشین که بود ** زانک چندل را گمان بردند عود
They had the discernment that should make that (difference) evident, but greed and cupidity make (men) blind and deaf.1705
بودشان تمییز کان مظهر کند ** لیک حرص و آز کور و کر کند
The blindness of the (physically) blind is not far from (the Divine) mercy; ’tis the blindness of greed that is inexcusable.
کوری کوران ز رحمت دور نیست ** کوری حرص است که آن معذور نیست
Crucifixion (tribulation) inflicted by the King (God) is not far from mercy; the crucifixion (torment) of envy is not forgiven (by God).
چارمیخ شه ز رحمت دور نی ** چار میخ حاسدی مغفور نی
O fish, regard the end; do not regard the hook: evil appetite has bandaged (blindfolded) thine eye that sees the end.
ماهیا آخر نگر بنگر بشست ** بدگلویی چشم آخربینت بست
See the beginning and the end with both eyes: beware, do not be one-eyed like the accursed Iblís.
با دو دیده اول و آخر ببین ** هین مباش اعور چو ابلیس لعین
The one-eyed man is he who saw only the present—ignorant, like the beasts, of (what comes) after.1710
اعور آن باشد که حالی دید و بس ** چون بهایم بی‌خبر از بازپس
Since the two eyes of an ox are (rated) as one eye (of a man) in (the case of) damages for (their) destruction—for it (the ox) hath no excellence—
چون دو چشم گاو در جرم تلف ** هم‌چو یک چشمست کش نبود شرف
Its two eyes are worth (only) a half of its value, inasmuch as thine eye is the support for its two eyes.
نصف قیمت ارزد آن دو چشم او ** که دو چشمش راست مسند چشم تو
But if thou destroy one eye of a son of Adam, by a statute (of the Law) thou must pay half of his value,
ور کنی یک چشم آدم‌زاده‌ای ** نصف قیمت لایقست از جاده‌ای
Because the human eye works alone by itself without (assistance from) the two eyes of a friend.
زانک چشم آدمی تنها به خود ** بی دو چشم یار کاری می‌کند
Since (the power of) the donkey's eye (to see) the beginning is not accompanied by (power to see) the end, it (the donkey) is in the same case as the one-eyed man, (even) if it has two eyes.1715
چشم خر چون اولش بی آخرست ** گر دو چشمش هست حکمش اعورست
This topic hath no limit—and that light-minded (foolish) one is writing a letter in hope of loaves.
این سخن پایان ندارد وان خفیف ** می‌نویسد رقعه در طمع رغیف
The rest of the story of the slave’s writing a petition for his allowance.
بقیه‌ی نوشتن آن غلام رقعه به طلب اجری
Before (writing) the letter he went to the kitchen-stewerd and said, “O niggard of the kitchen of the generous king,
رفت پیش از نامه پیش مطبخی ** کای بخیل از مطبخ شاه سخی
‘Tis far from him and from his magnanimity that this (small) amount (matter) of my allowance should come into his consideration.”
دور ازو وز همت او کین قدر ** از جری‌ام آیدش اندر نظر
He (the steward) said, “He has ordered (so) for a good object, not on account of stinginess or close-fistedness.”
گفت بهر مصلحت فرموده است ** نه برای بخل و نه تنگی دست
“By God,” he replied, “this is a canard: even old gold is as dust in the king’s eyes.”1720
گفت دهلیزیست والله این سخن ** پیش شه خاکست هم زر کهن
The steward raised up manifold arguments: he rejected them all because of the greed which he had (in him).
مطبخی ده گونه حجت بر فراشت ** او همه رد کرد از حرصی که داشت
When, at the time of the forenoon meal, his (usual) allowance was reduced, he uttered much revilement, (but) it was of no avail.
چون جری کم آمدش در وقت چاشت ** زد بسی تشنیع او سودی نداشت
He said, “Ye are doing these things on purpose.” “Nay,” said the other, “we obey the (royal) command.
گفت قاصد می‌کنید اینها شما ** گفت نه که بنده فرمانیم ما
Do not regard this (as proceeding) from the branch (sub ordinate): regard it (as proceeding) from the root (principal); do not strike at the bow, for the arrow is (really) from the arm.
این مگیر از فرع این از اصل گیر ** بر کمان کم زن که از بازوست تیر
(The words) thou didst not throw when thou threwest are a trial (of men’s understandings): do not lay the fault on the Prophet, for that (throwing) is (an act which proceeded) from God.1725
ما رمیت اذ رمیت ابتلاست ** بر نبی کم نه گنه کان از خداست
The water is turbid from the source: O thou who art angry in vain, look farther on, open thine eye once!”
آب از سر تیره است ای خیره‌خشم ** پیشتر بنگر یکی بگشای چشم
(Moved) by anger and resentment he went into a certain place and wrote an angry letter to the king.
شد ز خشم و غم درون بقعه‌ای ** سوی شه بنوشت خشمین رقعه‌ای
In that letter he lauded the king and threaded the pearl of (descanted e on) the king’s munificence and generosity,
اندر آن رقعه ثنای شاه گفت ** گوهر جود و سخای شاه سفت
Saying, “O thou whose hand exceeds the sea and the clouds in (liberally) fulfilling the want of the suitor,
کای ز بحر و ابر افزون کف تو ** در قضای حاجت حاجات‌جو
Because that which the cloud gives, it gives with tears, (while) thy hand incessantly lays the dish (of bounty) with smiles.”1730
Though the outward form of the letter was praise, from (amidst) the praise the scent of anger was showing traces (betraying itself).
ظاهر رقعه اگر چه مدح بود ** بوی خشم از مدح اثرها می‌نمود
All your actions are devoid of light and ugly because you are far, far from the light of your original nature.
زان همه کار تو بی‌نورست و زشت ** که تو دوری دور از نور سرشت
The splendour of the actions of the vile becomes unsaleable (fades away), just as fresh fruit soon becomes rotten.
رونق کار خسان کاسد شود ** هم‌چو میوه‌ی تازه زو فاسد شود
The splendour of the present life soon produces unsaleableness (becomes of no account), inasmuch as it belongs to the world of generation and corruption.
رونق دنیا برآرد زو کساد ** زانک هست از عالم کون و فساد
Breasts are not gladdened by an encomium when there are feelings of enmity in the encomiast.1735
خوش نگردد از مدیحی سینه‌ها ** چونک در مداح باشد کینه‌ها
O heart, become purged of enmity and repugnance, and then chant “Glory to God” and be busy (in serving Him).
ای دل از کین و کراهت پاک شو ** وانگهان الحمد خوان چالاک شو
(To have) “Glory to God” on your tongue and repugnance within is hypocrisy or guile on the tongue’s part;
بر زبان الحمد و اکراه درون ** از زبان تلبیس باشد یا فسون
And moreover God hath said, “I do not look to the exterior, I am regarding the interior.”
وانگهان گفته خدا که ننگرم ** من به ظاهر من به باطن ناظرم
Story of the encomiast who from regard for reputation was thanking the object of his praise, while the scent (signs) of his inward grief and pain and the shabbiness of his outward garb showed that those expressions of gratitude were vain and false.
حکایت آن مداح کی از جهت ناموس شکر ممدوح می‌کرد و بوی اندوه و غم اندرون او و خلاقت دلق ظاهر او می‌نمود کی آن شکرها لافست و دروغ
A certain man came (home) from ‘Iráq, (clad) in a tattered cloak: his friends inquired concerning (his) separation (from them).
آن یکی با دلق آمد از عراق ** باز پرسیدند یاران از فراق
“Yes,” he replied; “there was (the sorrow of) separation, but the journey was very blessed and fortunate for me,1740
گفت آری بد فراق الا سفر ** بود بر من بس مبارک مژده‌ور
For the Caliph gave me ten robes of honour—may a hundred praises and laudations (ever) accompany him!”
که خلیفه داد ده خلعت مرا ** که قرینش باد صد مدح و ثنا
He was reciting expressions of gratitude and praise till he carried gratitude beyond bound and limit.
شکرها و حمدها بر می‌شمرد ** تا که شکر از حد و اندازه ببرد
Then they said to him, “Thy wretched guise bears witness to thy mendacity.
پس بگفتندش که احوال نژند ** بر دروغ تو گواهی می‌دهند