There is the duck and the peacock and the crow and the cock: these are a parable of the four (evil) dispositions in (human) souls.
بط و طاوسست و زاغست و خروس ** این مثال چار خلق اندر نفوس
The duck is greed, and the cock is lust; eminence is like the peacock, and the crow is (worldly) desire.
بط حرصست و خروس آن شهوتست ** جاه چون طاوس و زاغ امنیتست
His (the crow's) object of desire is this, that he forms hopes and wishes for immortality or long life.45
منیتش آن که بود اومیدساز ** طامع تابید یا عمر دراز
The duck is greed, for her bill is always in the ground, seeking what is buried in the wet and dry.
بط حرص آمد که نولش در زمین ** در تر و در خشک می‌جوید دفین
That gullet (of hers) is never idle for a moment: it hearkens unto naught of the (Divine) ordinance save the command “Eat ye!”
یک زمان نبود معطل آن گلو ** نشنود از حکم جز امر کلوا
’Tis like the looter who digs up (ravages) the house and very quickly fills his bag,
هم‌چو یغماجیست خانه می‌کند ** زود زود انبان خود پر می‌کند
Cramming into the bag good and bad (indifferently), single pearls and chickpeas,
اندر انبان می‌فشارد نیک و بد ** دانه‌های در و حبات نخود
Cramming dry and wet into the sack, for fear lest another enemy should arrive.50
تا مبادا یاغیی آید دگر ** می‌فشارد در جوال او خشک و تر
Time presses, the opportunity is small, he is terrified: without delay he heaves it under his arm as speedily as possible.
وقت تنگ و فرصت اندک او مخوف ** در بغل زد هر چه زودتر بی‌وقوف
But the true believer, from his confidence in that (Divine) Life, conducts his raid in a leisurely manner and with deliberation.
لیک مومن ز اعتماد آن حیات ** می‌کند غارت به مهل و با انات
He hath no fear of missing his chance or of the enemy, for he recognises the King's dominion over the enemy.
آمنست از فوت و از یاغی که او ** می‌شناسد قهر شه را بر عدو
He hath no fear of the other fellow-servants coming to jostle him and gain the advantage,55
آمنست از خواجه‌تاشان دگر ** که بیایندش مزاحم صرفه‌بر
(For) he perceived the King's justice in restraining his followers so that none durst do violence to any one.
عدل شه را دید در ضبط حشم ** که نیارد کرد کس بر کس ستم
Consequently he does not hurry and is calm: he hath no fear of missing his (appointed) portion.
لاجرم نشتابد و ساکن بود ** از فوات حظ خود آمن بود
He hath much deliberation and patience and long-suffering; he is contented and unselfish and pure of heart,
بس تانی دارد و صبر و شکیب ** چشم‌سیر و مثرست و پاک‌جیب
For this deliberation is the ray of the Merciful (God), while that haste is from the impulse of the Devil,
کین تانی پرتو رحمان بود ** وان شتاب از هزه‌ی شیطان بود
Because the Devil frightens him (the greedy man) away from poverty and kills the beast of burden, patience, by stabbing.60
زانک شیطانش بترساند ز فقر ** بارگیر صبر را بکشد به عقر
Hear from the Qur’án that the Devil in menace is threatening thee with hard poverty,
از نبی بشنو که شیطان در وعید ** می‌کند تهدیدت از فقر شدید
That in haste thou mayst eat foul things and take foul things, (having in thee) no generosity, no deliberation, no merit acquired by good works.
تا خوری زشت و بری زشت و شتاب ** نی مروت نی‌تانی نی ثواب
Necessarily (therefore) the infidel takes his food in seven bowels: his religion and spirit are thin and lean, his belly fat.
لاجرم کافر خورد در هفت بطن ** دین و دل باریک و لاغر زفت بطن
Concerning the occasion of the coming of the Tradition of Mustafá (Mohammed), the blessings of God be upon him, that the infidel takes his food in seven bowels, while the true believer takes his food in one bowel.
در سبب ورود این حدیث مصطفی صلوات الله علیه که الکافر یاکل فی سبعة امعاء و المومن یاکل فی معا واحد
The infidels became the guests of the Prophet: they came to the mosque at eventide,
کافران مهمان پیغامبر شدند ** وقت شام ایشان به مسجد آمدند
Saying, “We have come here as visitors seeking hospitality, O King, O thou who art the entertainer of (all) the inhabitants of the world.65
که آمدیم ای شاه ما اینجا قنق ** ای تو مهمان‌دار سکان افق
We are destitute and have arrived from afar: hark, shed thy grace and light upon us!”
بی‌نواییم و رسیده ما ز دور ** هین بیفشان بر سر ما فضل و نور
He said (to his Companions), “O my friends, divide (these guests amongst you), for ye are filled with me and with my nature.”
گفت ای یاران من قسمت کنید ** که شما پر از من و خوی منید
The bodies of every army are filled with the King; hence they would draw the sword against (his) Majesty's enemies.
پر بود اجسام هر لشکر ز شاه ** زان زنندی تیغ بر اعدای جاه
’Tis because of the King's anger you draw the sword; otherwise, what (cause of) anger have you against your brethren?
تو بخشم شه زنی آن تیغ را ** ورنه بر اخوان چه خشم آید ترا
(From) the reflexion of the King's anger you are striking your innocent brother with a mace of ten manns' weight.70
بر برادر بی‌گناهی می‌زنی ** عکس خشم شاه گرز ده‌منی
The King is one soul, and the army is filled with him: the spirit is like the water, and these bodies are the river-bed.
شه یکی جانست و لشکر پر ازو ** روح چون آبست واین اجسام جو
If the water of the King's spirit be sweet, all the river-beds are filled with the sweet water;
آب روح شاه اگر شیرین بود ** جمله جوها پر ز آب خوش شود
For only the King’s law do his subjects have (as their own): so hath the sovereign of ‘Abas declared.
که رعیت دین شه دارند و بس ** این چنین فرمود سلطان عبس
Each Companion chose a guest. Amongst them,(the infidels) was one stout and incomparable (in that respect).
هر یکی یاری یکی مهمان گزید ** در میان یک زفت بود و بی‌ندید
He had a huge body: no one took him along, he remained in the mosque like the dregs in a cup.75
جشم ضخمی داشت کس او را نبرد ** ماند در مسجد چو اندر جام درد
As he was left behind by all, Mustafá (Mohammed) took him away. In the (Prophet's) herd there were seven goats that gave milk,
مصطفی بردش چو وا ماند از همه ** هفت بز بد شیرده اندر رمه
For the goats used to stay in the house for milking in preparation for mealtime.
که مقیم خانه بودندی بزان ** بهر دوشیدن برای وقت خوان
That famishing giant son of a Ghuzz Turcoman devoured the bread and (other) food and (drank all) the milk of the seven goats.
نان و آش و شیر آن هر هفت بز ** خورد آن بوقحط عوج ابن غز
The whole household became enraged, for they all desired goat's milk.
جمله اهل بیت خشم‌آلو شدند ** که همه در شیر بز طامع بدند
He made his voracious belly like a drum: he consumed singly the portion of eighteen persons.80
معده طبلی‌خوار هم‌چون طبل کرد ** قسم هژده آدمی تنها بخورد
At bed-time he went and sat in his room; then the maid angrily shut the door.
وقت خفتن رفت و در حجره نشست ** پس کنیزک از غضب در را ببست
She put in (fastened) the door-chain from the outside, for she was angry with him and resentful.
از برون زنجیر در را در فکند ** که ازو بد خشمگین و دردمند
At midnight or dawn, when the infidel felt an urgent need and stomach-ache,
گبر را در نیم‌شب یا صبحدم ** چون تقاضا آمد و درد شکم
He hastened from his bed towards the door, (but) laying his hand on the door he found it shut.
از فراش خویش سوی در شتافت ** دست بر در چون نهاد او بسته یافت
The cunning man employed various devices to open it, but the fastening did not give way.85
در گشادن حیله کرد آن حیله‌ساز ** نوع نوع و خود نشد آن بند باز
The urgency increased, and the room was narrow: he remained in dismay and without remedy and dumbfounded.
شد تقاضا بر تقاضا خانه تنگ ** ماند او حیران و بی‌درمان و دنگ
He made shift and crept to sleep: in his slumber he dreamed that he was in a desolate place.
حیله کرد او و به خواب اندر خزید ** خویشتن در خواب در ویرانه دید
Since a desolate place was in his mind, his (inward) sight went thither in sleep.
زانک ویرانه بد اندر خاطرش ** شد به خواب اندر همانجا منظرش
Cum sese videret in loco vastato et vacuo, tanta necessitate coactus extemplo cacavit. [When he saw himself in an empty and desolate place, (being in) such need, he defecated in (that very) moment.]
خویش در ویرانه‌ی خالی چو دید ** او چنان محتاج اندر دم برید
Experrectus vidit stratum lecti in quo dormiverat sordibus plenum: pudore commotus insanire coepit. [He woke up and saw the bedclothes (in which he had slept) full of filth: he became crazy from (shame and) anguish.]90
گشت بیدار و بدید آن جامه خواب ** پر حدث دیوانه شد از اضطراب
E corde ejus ascendunt centum gemitus propter tale opprobrium pulvere non coopertum. [A hundred groans arose from his inward (heart) because of such a disgrace not covered (up) by dust.]
ز اندرون او برآمد صد خروش ** زین چنین رسواییی بی خاک‌پوش
“Somnus meus,” inquit, “pejor quam vigilia mea; hic enim edo, illic caco.” [“My sleep,” he said, “(is) worse than my wakefulness; because I eat here and I defecate there.”]
گفت خوابم بتر از بیداریم ** گه خورم این سو و آن سو می‌ریم