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6
2463-2512

  • The vulgar do not pay homage to a venerable Shaykh and leader without some mischievous idea associated (with their homage).
  • خدمت شیخی بزرگی قایدی  ** عام نارد بی‌قرینه‌ی فاسدی 

  • This is their good: what must their evil be? Distinguish their (inward) foulness from their (outward) fairness.”
  • خیرشان اینست چه بود شرشان  ** قبحشان را باز دان از فرشان 

  • Parable.
  • مثل 

  • A king was going to the congregational mosque, and the marshals and mace-bearers were beating the people off. 2465
  • سوی جامع می‌شد آن یک شهریار  ** خلق را می‌زد نقیب و چوبدار 

  • The wielder of the stick would break the head of one and tear to bits the shirt of another.
  • آن یکی را سر شکستی چوب‌زن  ** و آن دگر را بر دریدی پیرهن 

  • A poor wretch amidst the throng received ten blows with the stick without (having committed) any offence. “Begone,” they cried, “get out of the way!”
  • در میانه بی‌دلی ده چوب خورد  ** بی‌گناهی که برو از راه برد 

  • Dripping blood, he turned his face to the king and said, “Behold the manifest iniquity: why ask of that which is hidden?
  • خون چکان رو کرد با شاه و بگفت  ** ظلم ظاهر بین چه پرسی از نهفت 

  • This is thy good: (thou doest this whilst) thou art going to the mosque; what must thy evil and burden (of sin) be, O misguided one?”
  • خیر تو این است جامع می‌روی  ** تا چه باشد شر و وزرت ای غوی 

  • The Pír (Elder) never hears a salaam from a base fellow without being exceedingly tormented by him in the end. 2470
  • یک سلامی نشنود پیر از خسی  ** تا نپیچد عاقبت از وی بسی 

  • (If) a wolf catch a saint, it is better than that the saint should be caught by the wicked carnal soul,
  • گرگ دریابد ولی را به بود  ** زانک دریابد ولی را نفس بد 

  • Because, though the wolf does great violence, yet it has not the same knowledge and craft and cunning;
  • زانک گرگ ارچه که بس استمگریست  ** لیکش آن فرهنگ و کید و مکر نیست 

  • Else how should it fall into the trap? Cunning is complete (attains to perfection) in man.
  • ورنه کی اندر فتادی او به دام  ** مکر اندر آدمی باشد تمام 

  • The ram said to the ox and the camel, “O comrades, since such a (lucky) chance has come to us,
  • گفت قج با گاو و اشتر ای رفاق  ** چون چنین افتاد ما را اتفاق 

  • Let each (of us) declare the date (antiquity) of his life: the oldest has the best right, let the others suffer (disappointment) in silence. 2475
  • هر یکی تاریخ عمر ابدا کنید  ** پیرتر اولیست باقی تن زنید 

  • In those times,” said the ram, “my pasturage was (shared) with the ram that was sacrificed for Ismá‘íl (Ishmael).”
  • گفت قج مرج من اندر آن عهود  ** با قج قربان اسمعیل بود 

  • The ox said, “I am the (most) advanced in years, (I was) coupled with the ox that Adam yoked.
  • گاو گفتا بوده‌ام من سال‌خورد  ** جفت آن گاوی کش آدم جفت کرد 

  • I am the yoke-fellow of the ox with which Adam, the forefather of mankind, used to plough the earth in sowing.”
  • جفت آن گاوم که آدم جد خلق  ** در زراعت بر زمین می‌کرد فلق 

  • When the camel heard the ox and the ram (make these assertions) he was amazed: he lowered his head and picked up that (bunch of grass).
  • چون شنید از گاو و قج اشتر شگفت  ** سر فرود آورد و آن را برگرفت 

  • Promptly, without any palaver, the Bactrian camel raised the bunch of fresh barley in the air, 2480
  • در هوا بر داشت آن بند قصیل  ** اشتر بختی سبک بی‌قال و قیل 

  • Saying, “I, in sooth, need no (support from) chronology, since I have such a (stout) body and high neck.
  • که مرا خود حاجت تاریخ نیست  ** کین چنین جسمی و عالی گردنیست 

  • Indeed every one knows, O father's darling, that I am not smaller than you.
  • خود همه کس داند ای جان پدر  ** که نباشم از شما من خردتر 

  • Whoever is one of those possessed of intelligence knows this, that my nature is superior to yours.”
  • داند این را هرکه ز اصحاب نهاست  ** که نهاد من فزون‌تر از شماست 

  • (The Christian said), “All know that this lofty heaven is a hundred times as great as this low earth.
  • جملگان دانند کین چرخ بلند  ** هست صد چندان که این خاک نژند 

  • How can the wide expanse of the celestial domains be compared with the (limited) character of the terrestrial regions?” 2485
  • کو گشاد رقعه‌های آسمان  ** کو نهاد بقعه‌های خاکدان 

  • How the Moslem in reply told his companions, the Jew and the Christian, what he had seen (in his dream), and how they were disappointed.
  • جواب گفتن مسلمان آنچ دید به یارانش جهود و ترسا و حسرت خوردن ایشان 

  • Then the Moslem said, “O my friends, to me came Mustafá (Mohammed), my sovereign,
  • پس مسلمان گفت ای یاران من  ** پیشم آمد مصطفی سلطان من 

  • And said to me, ‘That one (the Jew) has sped to Sinai with him (Moses) to whom God spake, and has played the game of love (with God);
  • پس مرا گفت آن یکی بر طور تاخت  ** با کلیم حق و نرد عشق باخت 

  • And the other (the Christian) has been carried by Jesus, the Lord of happy star, to the zenith of the Fourth Heaven.
  • وان دگر را عیسی صاحب‌قران  ** برد بر اوج چهارم آسمان 

  • Arise, O thou who hast been left behind and hast suffered injury, at least eat up the sweetmeat and comfit!
  • خیز ای پس مانده‌ی دیده ضرر  ** باری آن حلوا و یخنی را بخور 

  • Those (two) talented and accomplished men have pushed forward and have read the book of fortune and honour. 2490
  • آن هنرمندان پر فن راندند  ** نامه‌ی اقبال و منصب خواندند 

  • Those two eminent men have attained to their (proper) eminence and because of their talents have mingled with the angels.
  • آن دو فاضل فضل خود در یافتند  ** با ملایک از هنر در بافتند 

  • Hark, O foolish simpleton who hast been left behind, jump up and seat thyself beside the bowl of halwá!’”
  • ای سلیم گول واپس مانده هین  ** بر جه و بر کاسه‌ی حلوا نشین 

  • Thereupon they said to him, “Then, you greedy fellow, have you made a meal of the halwá and khabís? Oh, (what) an astonishing thing!”
  • پس بگفتندش که آنگه تو حریص  ** ای عجیب خوردی ز حلوا و خبیص 

  • He replied, “When that sovereign who is obeyed (by all) gave the order, who was I that I should resist it?
  • گفت چون فرمود آن شاه مطاع  ** من کی بودم تا کنم زان امتناع 

  • Will you, Jew, rebel against the command of Moses if he summon you (either) in a fair cause or a foul? 2495
  • تو جهود از امر موسی سر کشی  ** گر بخواند در خوشی یا ناخوشی 

  • Can you, Christian, ever spurn the command of Christ (whether) for good or evil?
  • تو مسیحی هیچ از امر مسیح  ** سر توانی تافت در خیر و قبیح 

  • How, (then), should I rebel against the Glory of the prophets? I have eaten the halwá and now I am happy.”
  • من ز فخر انبیا سر چون کشم  ** خورده‌ام حلوا و این دم سرخوشم 

  • Then they said to him, “By God, you have dreamed a true dream, and ’tis better than a hundred dreams of ours.
  • پس بگفتندش که والله خواب راست  ** تو بدیدی وین به از صد خواب ماست 

  • Your dreaming is waking, O gleeful one, for its effect (reality) is made evident by (your) waking (and eating the sweetmeat).”
  • خواب تو بیداریست ای بو بطر  ** که به بیداری عیانستش اثر 

  • Abandon eminence and (worldly) energy and skill: what matters is service (rendered to God) and a goodly disposition. 2500
  • در گذر از فضل و از جهدی و فن  ** کار خدمت دارد و خلق حسن 

  • For this (object) God brought us forth (from non-existence): “I did not create mankind except to serve Me.”
  • بهر این آوردمان یزدان برون  ** ما خلقت الانس الا یعبدون 

  • How did that knowledge (of his) profit Sámirí, whom the skill (shown in making the golden Calf) banished from God's door?
  • سامری را آن هنر چه سود کرد  ** کان فن از باب اللهش مردود کرد 

  • What did Qárún gain by his alchemy? See how the earth bore him down to its abyss.
  • چه کشید از کیمیا قارون ببین  ** که فرو بردش به قعر خود زمین 

  • What, after all, did Bu ’l-Hakam (Abú Jahl) get from (intellectual) knowledge? On account of his unbelief he went headlong into Hell.
  • بوالحکم آخر چه بر بست از هنر  ** سرنگون رفت او ز کفران در سقر 

  • Know that (true) knowledge consists in seeing fire plainly, not in prating that smoke is evidence of fire. 2505
  • خود هنر آن داد که دید آتش عیان  ** نه کپ دل علی النار الدخان 

  • O you whose evidence in the eyes of the Sage is really more stinking than the evidence of the physician,
  • ای دلیلت گنده‌تر پیش لبیب  ** در حقیقت از دلیل آن طبیب 

  • Since you have no evidence but this, O son, eat dung and inspect urine!
  • چون دلیلت نیست جز این ای پسر  ** گوه می‌خور در کمیزی می‌نگر 

  • O you whose evidence is like the staff in your hand (which) indicates that you suffer from blindness,
  • ای دلیل تو مثال آن عصا  ** در کفت دل علی عیب العمی 

  • (All this) noise and pompous talk and assumption of authority (only means), “I cannot see: (kindly) excuse me.”
  • غلغل و طاق و طرنب و گیر و دار  ** که نمی‌بینم مرا معذور دار 

  • How the Sayyid, the King of Tirmid, proclaimed that he would give robes of honour and horses and slave-boys and slave-girls and a large sum in gold to any one who would go on urgent business to Samarcand (and complete the journey) in three or four days; and how Dalqak, having heard the news of this proclamation in the country (where he then was), came post-haste to the king, saying, “I, at all events, cannot go.”
  • منادی کردن سید ملک ترمد کی هر کی در سه یا چهار روز به سمرقند رود به فلان مهم خلعت و اسپ و غلام و کنیزک و چندین زر دهم و شنیدن دلقک خبر این منادی در ده و آمدن به اولاقی نزد شاه کی من باری نتوانم رفتن 

  • The sagacious Dalqak was the buffoon (court-jester) of the Sayyid of Tirmid, who reigned in that place (city). 2510
  • سید ترمد که آنجا شاه بود  ** مسخره‌ی او دلقک آگاه بود 

  • He (the king) had an urgent affair in Samarcand, and wanted a courier in order that he might conclude it.
  • داشت کاری در سمرقند او مهم  ** جست‌الاقی تا شود او مستتم 

  • (Therefore) he proclaimed that he would bestow (his) treasures on any one who should bring him news from there in five days.
  • زد منادی هر که اندر پنج روز  ** آردم زانجا خبر بدهم کنوز