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
(Thou art) naked, bare-headed, consumed (with afflictions): thou hast stolen (these) expressions of gratitude or learned (them by rote).
تن برهنه سر برهنه سوخته ** شکر را دزدیده یا آموخته
Where are the signs of the gratitude and praise due to thy prince on thy unplenished head and feet?1745
کو نشان شکر و حمد میر تو ** بر سر و بر پای بی توفیر تو
If thy tongue is weaving (making up) praise of that king, (yet) thy seven members are complaining (of him).
گر زبانت مدح آن شه می‌تند ** هفت اندامت شکایت می‌کند
In the generosity of that king and sultan of munificence was there not (room for) a pair of shoes and trousers for thee?”
در سخای آن شه و سلطان جود ** مر ترا کفشی و شلواری نبود
He replied, “I gave away what he bestowed: the prince left nothing undone in the way of solicitude.
گفت من ایثار کردم آنچ داد ** میر تقصیری نکرد از افتقاد
I received all the presents from the prince and distributed them among the orphans and the poor.
بستدم جمله عطاها از امیر ** بخش کردم بر یتیم و بر فقیر
I gave the riches away and received long (everlasting) life in return, because I was utterly self-sacrificing.”1750
مال دادم بستدم عمر دراز ** در جزا زیرا که بودم پاک‌باز
Then they said to him, “Bless thee! the riches are gone: what (then) is this naphtha-smoke within thee?
پس بگفتندش مبارک مال رفت ** چیست اندر باطنت این دود نفت
A hundred loathings like thorns are in thy heart: how should grief be the sign of rejoicing?
صد کراهت در درون تو چو خار ** کی بود انده نشان ابتشار
Where are the signs of love and charity and being pleased (with God), if what thou hast said of what passed is true?
کو نشان عشق و ایثار و رضا ** گر درستست آنچ گفتی ما مضی
I grant, forsooth, that the riches are gone: (then) where is (thy) desire (for spiritual riches)? If the torrent has gone by, where is the torrent-bed?
خود گرفتم مال گم شد میل کو ** سیل اگر بگذشت جای سیل کو
If (as thou pretendest) thine eye was (once) black and soul-inspiring, and if it is soul-inspiring no longer, (then) why is it blue?1755
چشم تو گر بد سیاه و جان‌فزا ** گر نماند او جان‌فزا ازرق چرا
Where are the signs of self-sacrifice, O sour one? The smell of false and empty words is coming (from thee): be silent!”
کو نشان پاک‌بازی ای ترش ** بوی لاف کژ همی‌آید خمش
Charity (for God's sake) hath a hundred signs within (in the heart): the good deed hath a hundred tokens.
صد نشان باشد درون ایثار را ** صد علامت هست نیکوکار را
If riches be consumed in charity, a hundred lives come into the heart as a substitute.
مال در ایثار اگر گردد تلف ** در درون صد زندگی آید خلف
A sowing of pure seeds in God's earth, and then no income! (That is impossible.)
در زمین حق زراعت کردنی ** تخمهای پاک آنگه دخل نی
If the (spiritual) ears of corn grow not from the gardens of Hú (God), then tell (me), how should God's earth be “spacious”?1760
گر نروید خوشه از روضات هو ** پس چه واسع باشد ارض الله بگو
Since this earth of mortality is not without produce, how should God's earth be (without it)? That (earth of God) is a spacious place.
چونک این ارض فنا بی‌ریع نیست ** چون بود ارض الله آن مستوسعیست
Verily, the produce of this earth (of God) is infinite: even the least (produce) for a single seed is seven-hundredfold.
این زمین را ریع او خود بی‌حدست ** دانه‌ای را کمترین خود هفصدست
You said, “Glory to God!” Where are the signs (in you) of those who glorify? Neither in your exterior nor within is there a trace.
حمد گفتی کو نشان حامدون ** نه برونت هست اثر نه اندرون
(Only) the gnostic's glorification of God is right (perfect), for his feet and hands have borne witness to his glorification.
حمد عارف مر خدا را راستست ** که گواه حمد او شد پا و دست