Though the (final) object of a book is the science (which it contains), (yet) if you make it a pillow (to rest on), it will become (serve as) that too;
گرچه مقصود از کتاب آن فن بود ** گر توش بالش کنی هم می‌شود
But this (function of being a) pillow was not its (final) object: it (the final object) was learning and knowledge and right guidance and profit.2990
لیک ازو مقصود این بالش نبود ** علم بود و دانش و ارشاد سود
If you have made the sword a tent-pin, you have preferred defeat to victory.
گر تو میخی ساختی شمشیر را ** برگزیدی بر ظفر ادبار را
Although the (final) object of Man is knowledge (of God) and to be rightly directed (in religion), (yet) every man hath a particular place of worship.
گرچه مقصود از بشر علم و هدیست ** لیک هر یک آدمی را معبدیست
The place where (the means whereby) the noble man worships is your treating him with kindness; the place where (the means whereby) the vile man worships is your making him sick (your maltreating him).
معبد مرد کریم اکرمته ** معبد مرد لیم اسقمته
Smite the vile, that they may bow their heads; give to the noble, that they may yield (good) fruit.
مر لیمان را بزن تا سر نهند ** مر کریمان را بده تا بر دهند
Necessarily God hath created a mosque for each of the twain —Hell for those, and increase (of bounty) for these.2995
لاجرم حق هر دو مسجد آفرید ** دوزخ آنها را و اینها را مزید
Moses built the Báb-i Saghír (the Small Gate) at Jerusalem, in order that the people tormented (by evil passions) might lower their heads,
ساخت موسی قدس در باب صغیر ** تا فرود آرند سر قوم زحیر
Because they were insolent and arrogant. Hell is (like) that Báb-i Saghír and (place of) humiliation.
زآنک جباران بدند و سرفراز ** دوزخ آن باب صغیرست و نیاز
Explaining how God most High has made the bodily form of kings a means of subduing the insolent (sinners) who are not subject to God, just as Moses, on whom be peace, built the Báb-i Saghír in the wall of Jerusalem in order that the insolent (and wicked) men among the Israelites might bow low when they entered in, (according to the text), “Enter the gate, prostrating yourselves, and say ‘hittatun.’”
بیان آنک حق تعالی صورت ملوک را سبب مسخر کردن جباران کی مسخر حق نباشند ساخته است چنانک موسی علیه السلام باب صغیر ساخت بر ربض قدس جهت رکوع جباران بنی اسرائیل وقت در آمدن کی ادخلوا الباب سجدا و قولوا حطة
Likewise God hath built a Báb-i Saghír from the flesh and bones of kings. Take heed!
آنچنانک حق ز گوشت و استخوان ** از شهان باب صغیری ساخت هان
The people of this world make prostration before them, since they are opposed to prostration before the Divine Majesty.
اهل دنیا سجده‌ی ایشان کنند ** چونک سجده‌ی کبریا را دشمنند
He (God) hath made a little dunghill their mihráb (place of worship): the name of that mihráb is “prince” and “paladin.”3000
ساخت سرگین‌دانکی محرابشان ** نام آن محراب میر و پهلوان
Ye (worldlings) are not fit for this holy Presence: holy men are (like) the sugarcane; ye are (like) the empty reed.
لایق این حضرت پاکی نه‌اید ** نیشکر پاکان شما خالی‌نیید
These vile wretches grovel before those curs; (but) it is a disgrace to the lion that they should be complaisant to him.
آن سگان را این خسان خاضع شوند ** شیر را عارست کو را بگروند
The cat is the (dreaded) overseer of every mouse-natured one: who is the mouse that it should be afraid of the lions?
گربه باشد شحنه هر موش‌خو ** موش که بود تا ز شیران ترسد او
Their fear is (only) of the curs of God: how should they have fear of the Sun of God?
خوف ایشان از کلاب حق بود ** خوفشان کی ز آفتاب حق بود
The litany of those great (venerable) ones is “my Lord the most High”; “my lord the most low” is suitable to these fools.3005
ربی الاعلاست ورد آن مهان ** رب ادنی درخور این ابلهان
How should the mouse fear the lions of the (spiritual) battle-field? Nay, (they that fear the lions are) those who have the speed and the musk-bag of the deer.
موش کی ترسد ز شیران مصاف ** بلک آن آهوتگان مشک‌ناف
O licker of pots, go to him that licks basins and write him down as thy lord and benefactor!
رو به پیش کاسه‌لیس ای دیگ‌لیس ** توش خداوند و ولی نعمت نویس
Enough! If I give a far-reaching exposition, the (worldly) prince will be angered; and besides he knows that it (his case) is (such as has been described).
بس کن ار شرحی بگویم دور دست ** خشم گیرد میر و هم داند که هست
The upshot is this:—“O noble man, do evil to the vile, that the villain may lay his neck (before thee).”
حاصل این آمد که بد کن ای کریم ** با لیمان تا نهد گردن لیم
When he (the noble man) deals kindly with the villain, his (fleshly) soul, the wicked soul shows ingratitude, like the vile.3010
با لیم نفس چون احسان کند ** چون لیمان نفس بد کفران کند
’Twas on this account that the afflicted are thankful, (while) the fortunate are rebellious and deceitful.
زین سبب بد که اهل محنت شاکرند ** اهل نعمت طاغیند و ماکرند
The bey with his gold-embroidered coat is rebellious; the distressed wearer of a coarse woollen cloak (‘abá) is thankful.