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6
2583-2632

  • ’Tis not right to be hasty in (the case of) correction that is (inflicted) for God's sake;
  • آن ادب که باشد از بهر خدا  ** اندر آن مستعجلی نبود روا 

  • (But as regards) that (of) which (the motive) is (ill) humour and casual anger, he (the corrector) is in a hurry (for fear) lest he should become content (reconciled).
  • وآنچ باشد طبع و خشم و عارضی  ** می‌شتابد تا نگردد مرتضی 

  • He is afraid that, if contentment come and his anger go, his revenge and the pleasure of (taking) it will be lost. 2585
  • ترسد ار آید رضا خشمش رود  ** انتقام و ذوق آن فایت شود 

  • False appetite makes haste to (devour) the food for fear of missing the pleasure: that is sickness indeed.
  • شهوت کاذب شتابد در طعام  ** خوف فوت ذوق هست آن خود سقام 

  • (If) the appetite be true, ’tis better to delay, in order that it (the food) may be digested without difficulty.
  • اشتها صادق بود تاخیر به  ** تا گواریده شود آن بی‌گره 

  • Wilt thou beat me for the purpose of averting a (dreaded) calamity, to the end that thou mayst see the crevice and block it up,
  • تو پی دفع بلایم می‌زنی  ** تا ببینی رخنه را بندش کنی 

  • So that the calamity will not issue from that crevice? Destiny hath many a crevice besides that one.
  • تا از آن رخنه برون ناید بلا  ** غیر آن رخنه بسی دارد قضا 

  • Violence is not the means of averting calamity: the means is beneficence and pardon and kindness. 2590
  • چاره‌ی دفع بلا نبود ستم  ** چاره احسان باشد و عفو و کرم 

  • He (the Prophet) said, ‘Alms is a means of averting calamity: cure thy diseased ones by (giving) alms, O youth.’
  • گفت الصدقه مرد للبلا  ** داو مرضاک به صدقه یا فتی 

  • ’Tis not alms-giving to burn a poor man (in the fire of anger) and to blind the eye that meditates on forbearance.”
  • صدقه نبود سوختن درویش را  ** کور کردن چشم حلم‌اندیش را 

  • The king replied, “Charity and the occasion for it are excellent (things), but (only) when you perform an act of charity in its (proper) place.
  • گفت شه نیکوست خیر و موقعش  ** لیک چون خیری کنی در موضعش 

  • (If) you put the king in the rook's place, ’tis ruin (to the game); likewise, (if you put) the horse (knight) in the king's place, ’tis the act of an ignoramus.
  • موضع رخ شه نهی ویرانیست  ** موضع شه اسپ هم نادانیست 

  • Both bounty and severity are (sanctioned) in the religious Law: (’tis) for the king (to sit on) the throne, (’tis) for the horse (to stand at) the gate. 2595
  • در شریعت هم عطا هم زجر هست  ** شاه را صدر و فرس را درگه است 

  • What is justice? To put (a thing) in its (right) place. What is injustice? To put it in its wrong place.
  • عدل چه بود وضع اندر موضعش  ** ظلم چه بود وضع در ناموقعش 

  • Nothing is vain that God created, (whether it be) anger or forbearance or sincere counsel or guile.
  • نیست باطل هر چه یزدان آفرید  ** از غضب وز حلم وز نصح و مکید 

  • None of these things is absolutely good, nor is any of them absolutely evil.
  • خیر مطلق نیست زینها هیچ چیز  ** شر مطلق نیست زینها هیچ نیز 

  • The usefulness and harm of each depend on the place (occasion): for this reason knowledge is necessary and useful.
  • نفع و ضر هر یکی از موضعست  ** علم ازین رو واجبست و نافعست 

  • Oh, many a punishment inflicted on a poor fellow is more meritorious than (a gift of) bread and sweetmeat, 2600
  • ای بسا زجری که بر مسکین رود  ** در ثواب از نان و حلوا به بود 

  • For sweetmeat (when eaten) unseasonably causes yellow bile, (whereas) slaps purge him of wickedness.
  • زانک حلوا بی‌اوان صفرا کند  ** سیلیش از خبث مستنقا کند 

  • Give the poor fellow a slap in season: it will save him from beheading (afterwards).
  • سیلیی در وقت بر مسکین بزن  ** که رهاند آنش از گردن زدن 

  • The blow is really inflicted because of (his) evil disposition: the stick falls on the dust (in the garment of felt), not on the felt (itself).
  • زخم در معنی فتد از خوی بد  ** چوب بر گرد اوفتد نه بر نمد 

  • Every Bahrám (emperor) has a banquet(-hall) and a prison: the banquet is for the sincere (friend) and the prison for the half-baked (churl).
  • بزم و زندن هست هر بهرام را  ** بزم مخلص را و زندان خام را 

  • (If) a sore wants lancing and you apply a poultice to it, you will (only) establish the pus in the sore, 2605
  • شق باید ریش را مرهم کنی  ** چرک را در ریش مستحکم کنی 

  • So that it will eat away the flesh underneath: (the result) will be a half (a mere fraction) of profit and fifty losses.”
  • تا خورد مر گوشت را در زیر آن  ** نیم سودی باشد و پنجه زیان 

  • Dalqak said, “I am not saying, ‘Let (my offence) pass’; I am saying, ‘Take some care to investigate.’
  • گفت دلقک من نمی‌گویم گذار  ** من همی‌گویم تحریی بیار 

  • Hark, do not bar the road of patience and deliberation: be patient, reflect for a few days.
  • هین ره صبر و تانی در مبند  ** صبر کن اندیشه می‌کن روز چند 

  • In (the course of) deliberation thou wilt hit upon a certainty, (and then) thou wilt chastise me with a sure conviction (of knowing the truth).”
  • در تانی بر یقینی بر زنی  ** گوش‌مال من بایقانی کنی 

  • Why, indeed, (be one who) walks falling (on his face) in wayfaring, when it behoves him to walk in an upright posture? 2610
  • در روش یمشی مکبا خود چرا  ** چون همی‌شاید شدن در استوا 

  • Take counsel with the company of the righteous: note the (Divine) command (given) to the Prophet, “Consult them.”
  • مشورت کن با گروه صالحان  ** بر پیمبر امر شاورهم بدان 

  • (The words) their affair is (a matter for) consultation are to this (the same) purpose, for owing to consultation mistakes and errors occur less (frequently).
  • امرهم شوری برای این بود  ** کز تشاور سهو و کژ کمتر رود 

  • These (human) intellects are luminous like lamps: twenty lamps are brighter than one.
  • این خردها چون مصابیح انورست  ** بیست مصباح از یک روشن‌ترست 

  • There may happen to be amongst them a lamp that has become aflame with the light of Heaven,
  • بوک مصباحی فتد اندر میان  ** مشتعل گشته ز نور آسمان 

  • (For) the jealousy of God has produced a veil (of concealment) and has mingled the low and the lofty together. 2615
  • غیرت حق پرده‌ای انگیختست  ** سفلی و علوی به هم آمیختست 

  • He hath said, “Travel”: always be seeking in the world and trying your fortune and (destined) lot.
  • گفت سیروا می‌طلب اندر جهان  ** بخت و روزی را همی‌کن امتحان 

  • In (all) assembly-places always be seeking amidst the intellects such an intellect as is (found) in the Prophet,
  • در مجالس می‌طلب اندر عقول  ** آن چنان عقلی که بود اندر رسول 

  • For the only heritage from the Prophet is that (intellect) which perceives the unseen things before and behind (future and past).
  • زانک میراث از رسول آنست و بس  ** که ببیند غیبها از پیش و پس 

  • Amidst the (inward) eyes, too, always be seeking that (inward) eye which this epitome has not the power to describe.
  • در بصرها می‌طلب هم آن بصر  ** که نتابد شرح آن این مختصر 

  • Hence the majestic (Prophet) has forbidden monkery and going to live as a hermit in the mountains, 2620
  • بهر این کردست منع آن با شکوه  ** از ترهب وز شدن خلوت به کوه 

  • In order that this kind of meeting (with saints) should not be lost; for to be looked on by them is fortune and an elixir of immortality.
  • تا نگردد فوت این نوع التقا  ** کان نظر بختست و اکسیر بقا 

  • Amongst the righteous there is one (who is) the most righteous: on his diploma (is inscribed) by the Sultan's hand a sahh,
  • در میان صالحان یک اصلحیست  ** بر سر توقیعش از سلطان صحیست 

  • (Indicating) that the prayer (uttered by him) is (inseparably) linked with acceptance, (and that) the greatest of men and Jinn are not his peers.
  • کان دعا شد با اجابت مقترن  ** کفو او نبود کبار انس و جن 

  • (When) those who are sweet or sour (engage) in contention with him, in God's sight their argument is null,
  • در مری‌اش آنک حلو و حامض است  ** حجت ایشان بر حق داحض است 

  • For (God says), “As We have exalted him by (grace of) Ourselves, We have done away with (every) plea and argument (against him).” 2625
  • که چو ما او را به خود افراشتیم  ** عذر و حجت از میان بر داشتیم 

  • Since the Hand of God has made the Qibla manifest, henceforth deem searching to be disallowed.
  • قبله را چون کرد دست حق عیان  ** پس تحری بعد ازین مردود دان 

  • Hark, avert your face and head from searching, now that the Destination and Dwelling-place has come into view.
  • هین بگردان از تحری رو و سر  ** که پدید آمد معاد و مستقر 

  • If you forget this Qibla for one moment, you will become in thrall to every worthless qibla (object of desire).
  • یک زمان زین قبله گر ذاهل شوی  ** سخره‌ی هر قبله‌ی باطل شوی 

  • When you show ingratitude to him that gives you discernment, the thought that recognises the Qibla will dart away from you.
  • چون شوی تمییزده را ناسپاس  ** بجهد از تو خطرت قبله‌شناس 

  • If you desire benefit and (spiritual) wheat from this Barn, do not part, even for half an hour, from those who sympathise, 2630
  • گر ازین انبار خواهی بر و بر  ** نیم‌ساعت هم ز همدردان مبر 

  • For at the moment when you part from this helper you will be afflicted with an evil comrade
  • که در آن دم که ببری زین معین  ** مبتلی گردی تو با بس القرین 

  • Story of the attachment between the mouse and the frog: how they tied their legs together with a long string, and how a raven carried off the mouse, and how the frog was suspended (in the air) and lamented and repented of having attached himself to an animal of a different species instead of sorting with one of his own kind.
  • حکایت تعلق موش با چغز و بستن پای هر دو به رشته‌ای دراز و بر کشیدن زاغ موش را و معلق شدن چغز و نالیدن و پشیمانی او از تعلق با غیر جنس و با جنس خود ناساختن 

  • As it happened, a mouse and a faithful frog had become friends on the bank of a river.
  • از قضا موشی و چغزی با وفا  ** بر لب جو گشته بودند آشنا