How the lion roared wrathfully

How the lion roared wrathfully because the hare was late in coming تولیدن شیر از دیر آمدن خرگوش

همچو آن خرگوش کاو بر شیر زد
روح او کی بود اندر خورد قد
As (for example) the hare who struck against the lion: how was his spirit analogous to his stature?
شیر می‌‌گفت از سر تیزی و خشم
کز ره گوشم عدو بر بست چشم‌‌
The lion from fury and rage was saying, “By means of my ear the enemy has bound up my eye.
مکرهای جبریانم بسته کرد
تیغ چوبینشان تنم را خسته کرد
The tricks of the necessitarians have bound me (in captivity); their wooden sword has wounded my body.
زین سپس من نشنوم آن دمدمه
بانگ دیوان است و غولان آن همه‌‌
After this I will not hearken to their palaver: all that is (only meant to deceive, like) the cry of demons and ghouls.
بردران ای دل تو ایشان را مه‌‌ایست
پوستشان بر کن کشان جز پوست نیست‌‌
O my heart, tear them to pieces, do not lag; rend their skins, for they have naught but skin.”
پوست چه بود گفتهای رنگ رنگ
چون زره بر آب کش نبود درنگ‌‌
What is skin? Specious words, like ripples on water which have no continuance.
این سخن چون پوست و معنی مغز دان
این سخن چون نقش و معنی همچو جان‌‌
Know that these words are as the skin (rind), and the meaning is (as) the kernel; these words are as the form, and the meaning is like the spirit.
پوست باشد مغز بد را عیب پوش
مغز نیکو را ز غیرت غیب پوش‌‌
The skin hides the defect of the bad kernel; it (also) hides jealously the secrets of the good kernel.
چون قلم از باد بد دفتر ز آب
هر چه بنویسی فنا گردد شتاب‌‌
When the pen is of wind and the scroll of water, whatever you write perishes speedily;
نقش آب است ار وفا جویی از آن
باز گردی دستهای خود گزان‌‌
It is written on water: if you seek constancy from it, you will return biting your hands (in disappointment).
باد در مردم هوا و آرزوست
چون هوا بگذاشتی پیغام هوست‌‌
The wind in men is vanity and desire; when you have abandoned vanity, (then) is (the time for) the message from Him (God).
خوش بود پیغامهای کردگار
کاو ز سر تا پای باشد پایدار
Sweet are the messages of the Maker, for it (that message) from head to foot (from first to last) is enduring.
خطبه‌‌ی شاهان بگردد و آن کیا
جز کیا و خطبه‌‌های انبیا
The khutbas for kings change (and pass), and their empire; (all will pass) except the empire and khutbas (insignia) of the prophets,
ز آن که بوش پادشاهان از هواست
بار نامه‌‌ی انبیا از کبریاست‌‌
Because the pomp of kings is from (earthly) vanity, (while) the glorious privilege of the prophets is from (Divine) Majesty.
از درمها نام شاهان بر کنند
نام احمد تا ابد بر می‌‌زنند
The names of kings are removed from the dirhems, (but) the name of Ahmad (Mohammed) is stamped on them for ever.
نام احمد نام جمله انبیاست
چون که صد آمد نود هم پیش ماست‌‌
The name of Ahmad is the name of all the prophets: when the hundred comes (is counted), ninety is with us as well.




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