Persian - Najm-I Sani, ‘Mauʿiza-Yi Jahangiri,’ 1612

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[دیباچه]

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[Sajida Sultana Alvi, ed. and trans., “Advice on the Art of Governance: Mau‘iẓah-i Jahāngīrī of Muḥammad Bāqir Najm-i Sānī, an Indo-Islamic Mirror for Princes” (New York: 1989).]

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[بسم الله الرحمٰن الرحیم]

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[“In the Name of God, the Merciful, the Compassionate”]

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شپاس و ستایش بر حکیمی را که بحکمتِ بالغه و صنعتِ کامله از عینِ حکمت بی دستیاری شریک و سهیم، و بی آنکه بآلات و ادوات محتاج شود، و بمظاهرت و معاونت مفتقر گردد، بمجرد ابداعِ دو حرف کاف و نون این عالمِ گوناگون را از نهانخانۀ عدم بعالمِ ظهور درآورد ـ و بقلمِ قدرت رقمِ خلقت را بر صفایح بروز نگاشته، کارخانۀ آفرینش بقالبِ وجودِ انسان تکمیل داد ـ و مرکز دایرۀ هستی را بتمکن و استقرارِ بشر که مصدرِ خیر و شراست زیب و زینت بخشید ـ

Back 3

Thanks and praise to the All-Wise who, with prudence and flawless artistry, without assistance of an associate or partner, without resorting to tools or instruments, and without stooping for aid and assistance, with penetrating wisdom brought this cosmos from the invisibility of nonexistence into existence by the mere utterance of two letters: kāf and nūn. With the pen of omnipotence He clearly inscribed creation on the folios of the universe; He perfected the creating of the macrocosm by bringing into being the human body. By firmly establishing and confirming man at the center, He thus adorned the orbit of existence. Man is, however, the fountainhead of both good and evil.

Front 4

و گم گشتگانِ بادیۀ ضلالت و هاویۀ غوایت را برهنمونی هادی شریعت و راهنمای طریقت، اعنی سیّدِ انبیاء و سندِ رسل، نوباوۀ چمنِ کاینات، فهرستِ مجموعۀ مکونات، محرمِ خلوتخانۀ قرب و کرامت، خورشیدِ آسمانِ نبوت و امامت،

Back 4

God led those lost in the wilderness of aberration and the abyss of deviation to the destination of wisdom and insight under the leadership of [Muḥammad], who is the guide to the Shari‘at and the right path. He is the chief of prophets and the seal of the messengers; he is the first fruit in the garden of the universe, the index to all creations; he is the initiate to the secret chamber of divine intimacy and munificence; he is the sun in the celestial sphere of prophethood and spiritual guidance.

Front 5

احمد مرسل که خرد خاکِ اوست
هر دو جهان بستۀ فتراک اوست

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Intellect is like the dirt [on his feet] to Aḥmad, the messenger
Both worlds are tied to his saddle-straps.

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صلیٰ الله علیهِ وآلِهِ وصیّتِهِ وعترتِه، بسرِ منزلِ دانش و بینش رسانید ـ

Back 6

May God bless him, his house, his executor, and his progeny.

Front 7

اما بعد بر ضمایرِ اربابِ بصایر که مقتبس از انوارِ فراست و منجلی از اشعۀ حکمت و درایت است، مخفی و محجوب نخواهد بود که درین عالمِ ناسوت که مرآتِ عالمِ لاهوتست، هیچ گوهری زیباتر از سخنِ نیکو نیست ـ و بکیمیای سخن مسِ قلب را زرِ تمام عیار توان ساخت ـ بتخصیص سخنی که مبنی باشد بر مسایلِ حکمت و مشتمل بر میامنِ نصیحت ـ

Back 7

It will not remain concealed from people of insight, whose minds are alight with sagacity and illuminated with the rays of wisdom and knowledge, that in this material world, which mirrors the spiritual world, no other jewel is more beautiful than good discourse. With the alchemy of speech, adulterated copper [an individual’s heart] can be wholly transformed into gold of the purest assay. In particular, words on didactic issues will be effective, as will those containing the blessing of advice.

Front 8

جنبشِ اول که قلم بر گرفت
حرفِ نخستین ز سخن در گرفت

چون قلم آمد شدن آغاز کرد
چشمِ جهانرا بسخن باز کرد

پردۀ اول که برانداختند
جلوۀ اول بسخن ساختند

گرچه سخن خود ننماید جمال
پیشِ پرستنده مشتی خیال

ما که نظر بر سخن افگنده ایم
مردۀ اوئیم و بدو زنده ایم

تا سخنست از سخن آوازه باد
جان و دلِ من بسخن تازه باد

Back 8

The first stroke the pen made
Kindled the first letter of discourse.

When the pen began its movement to and fro,
It opened the eyes of the world with discourse.

On the lifting of the first veil,
The first manifestation was made with words.

Indeed, speech does not by itself reveal its mysteries
To a person of limited intellect.

We have envisioned that discourse.
[Therefore], we will live and die for it.

So long as the world lasts, may it remain illustrious.
May my soul and heart abound with speech.

Front 9

پس خردمندِ فرزانه آنست که زبدۀ اعمار و خلاصۀ اوقات را صرفِ مطالعۀ سخنانِ بی نظیر و کلماتِ دلپذیر نموده این معنی را سرمایۀ هر موعظت و وسیلۀ هر منفعت می دانسته باشد ـ اگرچه همچو آفتاب روشنست که این دلهای تیره بمشعلۀ موعظت روشن نخواهند شد و ظلامِ جهل و ضلالتی که در ذاتِ آدمی سرشته شده به پرتوِ نصایح منتفی نخواهد گشت ـ و نصیحت باطباعِ خود پسند همان مثلست که آوازِ نرم در گوشِ کرِّ مادر زاد، و یا ضربِ پای مورچه بر روی صخرۀ صما ـ اما شاید که باره از ورطۀ خونخوارِ ضلالت که منشاء آن اخلاقِ ناپسندیده است خلاصی روی نماید ـ چه توسنِ سرکش را جز بتازیانۀ حکمت رام نتوان کرد و طباع ـ مغرور زا جز بموعظۀ حسنه باصلاح نتوان آورد ـ

Back 9

A wise and learned person [khiradmand-i farzāna] is, therefore, the one who devotes the prime of his life and the choicest of his time to studying peerless discussions and pleasurable writings, and one who regards this activity as the essence of every admonition and source of every benefit. However, it is as apparent as the sun as that darkened hearts will not be brightened by the flame of advice. And the darkness of ignorance and deviation, which has been intermingled in the human personality, will not dissipate in the light of admonition. Advice to an egotistic person is like a soft voice to a person born deaf, or like the foot of an ant striking a solid rock. But perhaps once, such a person may be rescued from the devouring gulf of aberration of his egotism which is a source of his undesirable conduct. Nonetheless, a stubborn steed can be brought under control only by the whip of sagacity, and arrogant personalities can be reformed only be good advice.

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لا جرم این نامستعد، هیچ مدان، محمد باقر نجم ثانی ببدرقۀ عنایتِ بیغایتِ ربّانی همواره مایلِ استماعِ داستانِ نصیحت فرجام و راغبِ مطالعه کلامِ حکمت انجام بوده، هرگاه دست بدامنِ فرصت می رسانید، و از مضیقِ مجالستِ یارانِ رسمی که مصاحبتِ اغلبِ ایشان از زهرِ افعی کارگرتر و از مخاطرۀ جان دادنِ دشوارتر، کالبرق الخاطف نجات می یافت، این معنی را فوزی عظیم دانسته بتزکیۀ خویش مشغول می شد و اوقاتِ عزیز را صرفِ سخنانِ بدایع نگار وکلماتِ غرایب آثار نموده، خزانۀ دل را از جواهرِ سخنانِ موعظتِ آمیز پُر می ساخت ـ و از هر جا فقره و عبارتی که غذای دل و راحتِ جان می شد، بقلمِ خیال بر لوحِ خاطر ثبت نموده می خواست بزبانِ قلم درآورد ـ لیکن تا غایت بنا بر اشغالی که آدمی را ازان چاره نیست، عروسِ این مراد از پسِ پردۀ مقصود جلوه نمی کرد، و این آرزو از قوّت بفعل نمی آمد، چه حصولِ این مطلوب بی جمعیتِ خاطر محال بود و طرحِ خلوت انداختن که موجبِ جمعیتِ ظاهر و باطن است میسر نه ـ

Back 10

Indeed, this miserable, ignorant Muḥammad Bāqir Najm-i Sānī, out of infinitely Divine guidance, was always inclined to listen to didactic tales and eager to study exhortative writings. Whenever he had some leisure and managed, like a dazzling flash of lightening, to escape the straits of the company of casual friends – socializing with most of them is more venomous than with a serpent and more arduous than laying down one’s life – he, [Bāqir], considering [reading didactic literature] a felicitous activity, became engaged in self-purification. He spent his precious time reading marvelous discourses and rare sayings and filled the treasury of his heart with the jewels of admonishing expressions. Wherever he found a sentence or a text which served as a nutrient to the heart and comfort to the soul, he inscribed it on the tablet of the mind with the pen of imagination. He wanted to write it down but, because of multifarious activities, from which to a certain extent an individual cannot escape, this wish never materialized. [Despite] a strong urge, this desire was not realized. Indeed, without peace of mind the fulfillment of this objective was difficult, and procuring privacy – the source of physical and spiritual tranquility – was impossible.

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درینولا که از اتفاقاتِ حسنه دو سه روزی عنانِ اختیارِ خود را بقبضۀ اقتدارِ خویش دید، بخاطرِ فاتر رسید که آنچه از دررِ غرر در صدفِ خاطر جای گرفته، در سلکِ تحریر انتظام دهد و آن جواهرِ زواهر را بیش از این در درجِ ضمیر مستور نگذارد ـ بنا برین با قلمِ شکسته رقمِ سخن پردازی آغاز کرده بنانِ بیان روی بصوبِ تحریر درآورد ـ و آن دررِ غرر را با چندی از خزف ریزهای خود بمضمونِ مصراع: ـ

Back 11

Now, through unexpected good fortune, he [Bāqir] found himself in full control of the situation for two or three days; it occurred to him – him with the languid soul – that he should arrange on the thread of writing the sparkling pearls which have been formed in the shell of his mind, and not keep those beautiful jewels concealed in the casket of his mind any more. Thus, he began to jot down eloquent words his broken pen, and directed the thread of narration to composition. He strung those lustrous pearls, with a few potsherds of his own, together in accordance with the theme of the hemistich:

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بر دستۀ گل نیز ببندند گیا را

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Leaves are made part of a bouquet of flowers.

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در یک سلک پیوسته، جهتِ سررشته نیک و بد بدست آوردن، جریدۀ این صحیفه را بجواهر ـ عباراتِ نصیحت آمیز و زواهرِ کلماتِ حکمت انگیز که انواعِ فوایدِ حکمت و میامنِ نصیحت دران مندرجست و چون ترکیبِ زر و گوهر صفتِ ترصیع دارد، زیور بست و مسمی بموعظۀ جهانگیری نموده، بدو باب و ده فصل مرتب ساخت ـ و این فقیر اگرچه در ارتکابِ این امرِ خطیر خود را هدفِ سهامِ ملامت می بیند، اما امیدوار است که اگر یارانِ ستم ظریف در معذور داشتن توجه مبذول نفرمایند، جمعی که موصوف بصفتِ انصاف باشند، بذیلِ عفو اغماض بپوشند ـ

Back 13

In order to grasp the essence of good and bad, he adorned the pages of the book with the jewels of admonishing texts and with the flowers of wisdom-inspiring words. It contains discussions on the multiplicity of the benefits of knowledge and the virtues of advice, and is beautified just like a setting of gold and gems. He named it “Mau‘iẓah-i Jahāngīrī” and organized it in two chapters and ten sections. Indeed, this dervish deserves condemnation because of this arduous undertaking; all the same, he hopes that even if cruel friends do not care to condone his shortcomings, fair-minded people will contrive to overlook them.

Front 14

چشمِ هنربین بود از عیب پاک
بی هنر ار عیب کند زو چه باک

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The eyes of a connoisseur will view my work favorably;
What does it matter, if an unsophisticated person finds flaws?

Front 15

باب اول

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Chapter I

Front 16

در نصیحتِ پادشاهان

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On Exhortation (naṣīḥat) of the Emperors

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مقدمه

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Introduction

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بدانکه چون طبقۀ انسان بر حسبِ تباینِ قابلیاتِ اصلی و تفاوتِ استعداداتِ جبلی باصنافِ متعدده منقسم است و هرکس را ازین طایفه استحقاقِ آن نه که بتوسطِ اجتهادِ نفسِ خویش مبادی عالیه تشبث نماید و معرفتِ حضرتِ الوهیت حاصل کرده بمقصود و اصل شود و بمجرد راهنمایی عقلِ شبه اندوز سلوکِ مسالکِ هدایت نموده گردِ سرادقاتِ عزت گردد و نیز بجهتِ انتظامِ مصالحِ عالم و انتساقِ امورِ بنی آدم قانونی باید که بدان قانون با یکدیگر معاش کرده بر هیچکس حیفی و ستمی نرود ـ لا جرم حضرتِ سهیمن متعال جلت آلآوه و عمت نعماءه از همان جنسِ انسان، انبیاء و رسل که هر یک درِ دریای صفا و دری برجِ اهتداء اند، متسم بسمتِ تعلق و تجرد و متصف بصفتِ تقید و تفرد، برانگیخت تا بمناسبِ تجرد و تفرد فیض از عالمِ قدس گرفته، در عالمِ تعلق و تقید سرگشتگانِ فیافی ضلالت و لب تشنگان بوادی غوایت را بسرِ منزلِ هدایت و سر چشمۀ عنایت دلالت نمایند ـ و قانونی که آنرا شریعت گویند گذارند که هرکس در جادۀ احکام آن مستقیم باشد، از سطوتِ قهر الهٰی ایمن بوده به نعم و تلذذاتِ جاودانی فایز گردد ـ و هرکس که ازان طریقِ قویم انحراف ورزد، بسخطِ جبارِ منتقم مبتلا گشته بعقوباتِ مولم گرفتار شود ـ پس مدتی دعوتِ ایشان متعاقب و متواصل بود تا نسیمِ مرحمت از مهبِ مکرمت وزیدن گرفت، و صبحِ سعادت از مطلع سیادت دمیدن آغاز نهاده ـ بدرِ منیر از اَفقِ عزت طلوع نمود و آفتابِ رسالتِ محمدی از مطلع بطحا طالع شده، نورِ نبوتِ احمدی از مشرقِ امّ القری شارق گشت ـ

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Verily, the human race is divided into various types according to inherent, distinctive potentials and innate, divergent faculties. Not everyone is capable of making higher advances through personal striving and of attaining his objective of Divine gnosis. Yet, if the skeptical intellect alone is his guide, an individual does not tread the path of salvation to gain honor [of Divine gnosis]. Moreover, to maintain order in the affairs of the world and to carry out the business of the human race, law is needed. With that law [people] would live together and none would be afflicted and oppressed. Consequently, the Lord, the Preserver, the Exalted – great are His favors and all-embracing are His blessings – raised from among humans the prophets and the apostles. Each of them is a pearl in the ocean of purity and a doorway to the tower of the right path. Each is imbued with love of the world and of seclusion, and is endowed with vigilance and isolation so that in their seclusion and isolation they are blessed with Divine grace and, in this world of association and surveillance, they may in turn guide the wanderers in the desert of aberration and the thirsty in the valley of deviation to the goal of salvation and to the fountainhead of Divine bounty. These prophets leave [with man] the law called Sharī‘at – the individual on the path of its rulings will be immune from the overpowering wrath of God and favored with perpetual blessings and pleasures. Any who deviates from that right way is overtaken by the indignation of the Almighty Avenger and is afflicted with painful chastisement. Thus, the prophets’ call [to the right path] came forth successively for a period of time until the breeze of compassion blew from the vent of beneficence and blissful dawn appeared in the sky of sublimity. The bright, full moon ascended above the horizon of dignity, and the sun of Muḥammad’s prophethood rose in the sky of Baṭḥā [valley of Mecca]. The light of Aḥmad’s prophecy glowed from east of the Mother of Cities [Mecca].

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و چون بعد از آنحضرت که ختمِ رسل و خاتمِ پیغمبرانست جهتِ انتظام و استحکامِ قواعدِ دینِ مبین و تنسیقِ اعمال و ترفیه عباد و حصولِ نعمتِ امن و امان از وجودِ مدبری ذوی الاقتدار و فرماندهی رفیع المقدار که ذاتِ پسندیده سماتش بحلیۀ نصفت و معدلت آراسته بود و از افراط و تفریطِ قوتِ غضبی بل سایر قوای نفسانی و حیوانی مجتنب و محترز باشد، چاره نخواهد بود تا خلق از مصالحِ خود غافل نشوند، و متابعتِ طبع و نفس بر ایشان غالب نگردد ـ و بملاهی و مناهی و تباهی اشتغال ننمایند، و طبقاتِ برایا در مهادِ امن و استراحت مرفه و آسوده زندگانی کنند ـ

Back 19

And after the Prophet – the last of the prophets and seal of the apostles – there ought to be no alternative but to have a prudent and powerful ruler with exalted authority maintaining order and strengthening the pillars of true religion, regulating activities and conveniences for mankind, and achieving the blessings of peace and security. His [the ruler’s] amiable person should be adorned with justice and rectitude; he should restrain himself from mercurial irascibility, and from [extremism] in all sensual and carnal instincts as well. [Such a person in authority] would ensure that people do not neglect their affairs, are not overpowered by their whims and desires, and do not get involved in wanton pastimes, prohibited things, and corruption, and would ensure that all classes of people lead prosperous and comfortable lives in a cradle of peace and tranquility.

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بس بضرورت برآن، برگزیده درگاهِ احدیّت که او را پادشاه گویند، لازم و متحتم است که متخلق با خلاقِ صاحبِ شریعت بوده، بنای مهمات و اساسِ امورِ ملک و دولت را بر احکامِ شریعت گذاشته، خود را بصفتِ چند که طرازِ لباسِ سلطنت تواند بود موصوف گرداند ـ و تمامی همتِ خود را بر فهمِ اشارتِ حکماء و کشتِ رموزِ علماء مصروف داشته، مواعظ و نصایح و حکمِ ایشانرا دستور العمل سازد، تا هم فرقِ ملّت با فسرِ دولت سرافراز باشد و هم لباسِ ملک بطرازِ اعزاز دین مطرّز ـ و هر پادشاهِ آگاه که مشرف به تشریفِ این صفاتِ حسنه بوده بزیورِ این اخلاقِ رضیه آراسته باشد، هم مملکتش آبادان و هم رعیتش خوشدل و شادان بوده، دلها بسلسلۀ اطاعت و متابعتِ او درآیند و گلشنِ سلطنتش با برگ و نوا بوده، سالهای سال و قرنهای بیشتر نامِ او به نیکوئی بر صفحۀ روزگار باقی ماند ـ

Back 20

Therefore, it is necessarily incumbent upon the Almighty’s chosen creation, whom they call an emperor [pādshāh], to inculcate in himself the morals of the custodian of the Sharī‘ah [Prophet Muḥammad]. Waging his campaigns and conducting the business of his dominion [mulk] and sovereignty [dawlat] according to the injunctions of Islamic law, the ruler should develop in himself qualities that beautify the attire of power. Directing all his energies to understanding the counsel of the sages and to comprehending the intimations of the ‘ulamā’, he should pattern his policies after their advice, counsel and judgment, so that the head of the [Muslim] community [millat] would be adorned with the crown of sovereignty, and the vesture of the dominion would be embellished with the magnificence of religion. Every prudent ruler who is distinguished by these qualities and adorned with these laudable moral jewels will find his country [mamlakat] prosperous and his subjects contented and happy. The hearts of the people will come together in the bond of his loyalty and obedience, and the garden of his empire [salṭanat] will flourish. For many years, innumerable decades, his name will remain inscribed in the pages of Time because of his goodness.

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چنانچه پادشاهِ فریدون فرّ، همایون فال، صدرنشینِ برگاهِ ایلخانی، فرزندۀ چراغِ گورگانی، مشَیّدِ ارکانِ خلافت و بختیاری، مؤسّسِ اساسِ سلطنت و کامگاری، مرتقی معارجِ جاه و جلال، رافعِ مدارجِ عظمت و اقبال، آنکه تا نیّرِ اعظم عطیه بخشِ عالمست، چشمِ زمانه اینچنین شهنشاهی ندیده و دستِ روزگار مثلِ این پادشاهی بر تختِ سلطنت و فرماندهی ننشانده، اعنی خاقانِ جمجاه گیتی پناه، ستاره سپاه ـ

Back 21

Therefore, not since the greatest illuminator [the sun] began dispensing bounties to the world have the eyes of times seen the emperor’s like, a sovereign with the grandeur of Farīdūn, the auspicious reigning monarch of the Īlkhānid court, the illuminator of [Amīr Timūr] Gūrgān’s lamp, the supporter of the pillars of the Caliphate and of prosperity, the strengthener of the foundations of power and success, the ascender to heights of magnificence and glory, the exalter of the levels of greatness and prestige. The force of Time has never before installed on the throne of power and sovereignty such an emperor, an emperor with the dignity of Jamshīd, the refuge of the world, with a huge army [like countless stars].

Front 22

زلالِ چشمۀ اُمیدِ نقدِ اکبر شاه
ابو المظفر نور الدین محمد جهانگیر پادشاه ـ

Back 22

The pure water of the fountain of emperor Akbar’s deepest hope,
Abū Muẓaffar Nūr al-Dīn Jahāngīr pādshāh.

Front 23

در تمهیدِ قواعدِ جهانداری و تشییدِ مراسمِ فرمان فرمایی و ترویجِ احکامِ شریعتِ غرّا و تاسیسِ مبانی ملّتِ بیضا کوشیده با ناملِ عنایتِ بیغایت ابوابِ مرحمت و احسان بر روی خلایق کشیده است و بساطِ معدلت و امتنان در بسیطِ ربع مسکون بنوعی گسترانیده و سایۀ عاطفت بر مفارقِ عالمیان بنهجی مبسوط گردانیده که صیتِ معدلت و کامگاری او چون نیّرِ اعظم در نصف النّهار ظاهر است ـ از یمنِ معدلتش مقناطیس از جذبِ آهن در گذشته و کاه ربا دستِ تعرض از دامنِ کاه کتاه ساخته، میش با گرگ عهدِ خواهر خواندگی آغاز نهاده، و شیر با آهو عقدِ مواخات بسته ـ

Back 23

[The emperor], in an his attempt to enforce the precepts of sovereignty, to dispense the obligations of the empire, to spread the rulings of the illustrious Sharī‘at, and to consolidate the foundations of the Muslim community [millat-i bayżā’], has opened to the masses the doors of kindness and beneficence with hands of immeasurable benevolence. He has embraced the inhabited quarter of the world with justice and favors. He has shaded the heads of people with his affection so that recognition of his justice and power has spread to all parts of the world. His greatness and dominance shine like the sun at noon. In the felicity of his justice, the magnet has abandoned attracting iron, the yellow amber has ceased oppressing the straw, the sheep and the wolf have taken the vow of sisterhood, and the lion has pledged fraternity with the deer.

Front 24

بره و گرگند بهم در خرام
آهو و شیرند بهم گشته رام

Back 24

The lamb and the wolf stroll together –
The deer and lion delight each other

Front 25

در زمانِ دولتِ ابد مقرونش نه آهو از چنگِ پلنگ نهیب است و نه تیهو را از مخلبِ عقاب آسیبی ـ بادِ صرصر را یارای آن نیست که غباری بکس رساند ـ و بازِ بلند پرواز را زهرۀ آن نی که هوای صیدِ کبوتر بخاطر گذراند ـ در روزگارِ سلطنتِ روز افزونش، جمهورِ خلایق از ظلماتِ ظلم و اعتساف بسرچشمۀ عدل و انصاف رسیده اند ـ و طبقاتِ امم در ریاضِ امن و سلامت و حدایقِ فراغ و رفاهیت آسوده اند ـ و لهٰذا سلاطینِ نامدار، حلقۀ اطاعتِ او در گوشِ جان کشیده و پادشاهانِ رفیع مقدار غاشیۀ عبودیتِ او بر دوشِ دل گرفته اند و یقین که بیمنِ این اطوارِ حمیده و صفاتِ پسندیده سالهای سال عامه برایا در ظلِ ظلیل ابدی التظلیلش هم آغوشِ امن و راحت بوده، هم اساسِ سلطنتش استحکام خواهد داشت و هم ذکرِ جمیلش تا انفراضِ عالم بر اوراقِ روزگار و الواحِ لیل و نهار باقی و پایدار خواهد بود ـ

Back 25

In the period of [Jahāngīr’s] eternal reign, the deer have no fear of the panther’s claws, nor has a quail fear of the eagle’s talons; the fierce wind dares defile none with dust; the high-flying falcon has no courage even to think of preying on a pigeon. During his ever expanding empire, all creatures have come from the darkness of tyranny and oppression to the fountain of equity and justice. All classes of people [ṭabaqāt-i umam] rest in meadows of peace and security and in gardens of repose and affluence. Therefore, famous sovereigns have willingly submitted to his authority and emperors with exalted powers have heartily accepted servitude to him. Certainly in the bliss of these laudable actions and praiseworthy qualities, the masses of people will remain wrapped in tranquility and comfort in his seemingly eternal and divine empire for many years to come, and the foundations of his empire will remain strong. Reverent mention of him will forever remain inscribed in the folios of Time and on the tablets of day and night, until the world’s disintegration.

Front 26

امید که ایزد تعالی و تقدس این پادشاهِ جمجاه را در سلطنت و جهانبانی و دولت و کامرانی بر وفقِ امال و امانی باقی و پایدار داراد و کافۀ عباد را از میامنِ نصفت و معدلتِ این پادشاهِ جهانگیر کامگار

Back 26

May the Holy and Almighty God guard and sustain this august emperor in his empire, his sovereignty, and his power, and grant victory according to his desires and aspirations. May He grant all humanity enjoyment and benefit,

Front 27

تا چرخ را مدار بود ارض را قرار

Back 27

As long as the sky is in orbit and the earth is stationary,

Front 28

ممتع و برخوردار دارد ـ

Back 28

from the bliss of justice and equity of this victorious, world-conquering emperor.

Front 29

تا بود در جهان جنوب و شمال
تا بود ماه را مدار و مسیر

تخت بادش همیشه چرخِ بلند
تاج بادش همیشه بدرِ منیر

جگرِ دشمنش ز خنجر چاک
روی بدخواهِ او چو برگِ زریر

Back 29

So long as the earth has a north and a south,
So long as the moon is in orbit and moves,

May his throne be the lofty sky,
May his crown be the full moon,

May the liver of his enemy be ruptured by a dagger, and
May the face of his adversary be cut as a yellow dying leaf.

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-

Back 30

May his throne be the lofty sky,
May his crown be the full moon,

Front 31

این دعا را قدسیان از عرش آمین گفته اند ـ

Back 31

The angels in heaven have said “amen” to this prayer.

Front 32

-

Back 32

May the liver of his enemy be ruptured by a dagger, and
May the face of his adversary be cut as a yellow dying leaf.

Front 33

فصل اول: در عدالت و سیاست

Back 33

Section 1: On Justice (‘adālat) and Discipline (siyāsat)

Front 34

بدانکه سلطنت و جهانداری منزلتی رفیع و مرتبتی منیع است و بگوششِ خود پای آرزو بران پایه نتوان نهاد ـ و جز بتاییدِ آسمانی و سعادتِ سرمدی و دستیاری دولت و پایمردی بخت بدان درجۀ نتوان رسید ـ و چون باتفاقِ حسنات این صورت میسر شد، و حق سبحانه، و تعالی دربارۀ یکی از بندگانِ خود این چنین کرامتی فرموده، افسرِ اختیار با فرقِ اقتدارِ او گذاشت، این دولت را عزیز و مکرم باید داشت ـ و در ضوابطِ قواعد و حفظِ مراسمِ آن بعدل و انصاف مبالغه باید نمود که اگر شحنۀ عدل بضوابطِ احوالِ مردم اهتمام ننماید، دزدِ فتنه بدستیاری ستم دمار از روزگارِ خاص و عام برآورد ـ و اگر پرتوِ شمعِ انصاف کلبۀ تاریکِ دردمندان را روشنایی نبخشد، ظلماتِ ظلم اطراف و اکنافِ مملکت را چون دلِ ستمکاران تیره سازد ـ

Back 34

Know that the empire and kingship constitute exalted rank and high station. With endeavor alone one cannot reach that level of aspiration. One may attain the position [of sovereignty] only with divine assistance, perpetual felicity, strength of power, and intercession of good luck. When in unexpected good fortune such a situation becomes possible and Almighty God, Praise be unto Him, bestows favor upon one of His servants by putting a crown of authority on his head, he in turn must hold the empire dear and venerable. In systematizing rules and in maintaining their procedures, he must exert the utmost care to achieve justice and impartiality. If the judge [shaḥnah-i ‘adl] [ruler] does not regulate the affairs of the people, a clandestine rebel, abetted by tyranny, will destroy the lives of the nobility [khāṣ] and plebeian [‘ām] alike. If the light from the candle of justice does not illuminate the somber cell of the afflicted, the darkness of cruelty will blacken the entire country, just as it does the hearts of tyrants.

Front 35

چه ملوک سایۀ آفریدگار باشند، بی آفتابِ عدالتِ ایشان عرصۀ عالم منور نگردد ـ و جز در ظلالِ مرحمت و احسانِ ایشان آسایشِ عالمیان در مهادِ امن و امان وجود نگیرد ـ و پادشاهِ عادل پناهِ مظلومان و دستگیرِ افتادگان باشد ـ و در خبر آمده که یکساعته عدلِ پادشاه در پلۀ میزان راجح تر است از عبادتِ شصت ساله ـ زیرا که نتیجۀ عبادت جز بعابد نمی رسد، و فایدۀ عدل بخاص و عام واصل می گردد ـ و حکماء گفته اند که عدالت نه جزویست از فضیلت بلکه همه فضیلتهاست و جور که مقابلِ اوست نه جزویست رزیلت بلکه همه رزیلتهاست ـ و از فضیلتِ عدالت یکی آنست که خاک در اجزای سلطانِ عادل تصرف نمی کند ـ و اگر این سلطانِ عادل مسلمان نیز بوده باشد ـ در قیامت آتشِ دوزخ هم باوکار نخواهد کرد ـ

Back 35

Because rulers are but the reflections of the Creator, without the sun of their justice the expanse of the world is not illuminated. For people, repose in cradles of peace and security can develop only in the shade of their [rulers’] compassion and benevolence. A just ruler is a refuge to the oppressed and a protector of the fallen. In the Tradition [khabar] [it says] that “on a pair of scales, one hour of justice outweighs sixty years of worship.” Indeed the benefit of praying is limited to the worshipper, whereas the benefit of justice reaches the public in general, from high to low. The sages have said that justice is not of virtue but is a virtue; and tyranny, which is its opposite, is not a part of vileness but is all vileness. Among the virtues of justice is that the earth does not decompose a sultan’s body [in the grave]; and if this just sultan is a Muslim as well, the fire of hell will also not affect him.

Front 36

و بی شبه ملوک را تسخیرِ ملکِ آخرت بدستگیری مظلومان و فریاد رسیدنِ محرومان میسر تواند شد ـ و هر بادشاهِ آگاه که مدارِ کار خود بر قانونِ عدالت گذاشته از جادۀ عدالت انحراف نورزد، قواعدِ دین و دولت و بنای ملک و ملتش ببرکتِ آن قایم و منتظم خواهد شد ـ و اگر از جادۀ عدالت قدم بیرون گذارد، بزودی اساسِ دولتش منهدم و بنای سلطنتش متزلزل خواهد شد ـ

Back 36

Indeed, rulers conquer the dominion of the hereafter only by helping the oppressed and redressing [the wrongs of] the afflicted. For every prudent ruler who establishes his administration on the law of justice and does not deviate from the path of impartiality, the religious and ruling institutions [qawā‘id-i dīn wa dawlat] [as well as] the foundations of the dominion and the community remain firm and structured. If, however, he transgresses from the way of justice, the base of his empire will be destroyed and the foundations of his power will soon be shaken.

Front 37

که حکماء گفته اند پنج کس را طبع از پمج چیز بباید برید، و از حصولِ آن امید منقطع باید ساخت ـ اول: پادشاهِ ظالم را از ثباتِ ملک و دوامِ دولت، دویم: متکبرِ مغرور را از ستایشِ مردم، سیوم: مردمِ بد خُلق را از بسیاری دوستان، چهارم: خیره روی بی ادب را از برخورداری و مرتبۀ بزرگی، پنجم: بخیل را از نیک نامی ـ

Back 37

Wise men have enunciated that five types of persons should quit aspiring for five things, abandoning hope for their attainment: first, a tyrant ruler for the stability of the country and preservation of the empire; second, an arrogant and haughty person for people’s praise; third, an ill-tempered person for many friends; fourth, a shameless and rude person for glory and a rank of dignity; fifth, a miser for a good name.

Front 38

بس ملوک و سلاطینِ نافذ الامر را که رشتۀ امنیتِ اهلِ زمین بوجودِ ایشان باز بسته و حکمِ ایشان بر جان و مالِ آدمیان جاری و فرمانِ ایشان چون فضای نازل در مجاری [و] حل و عقد امور سایر است ـ باید که بر تخت نشستن را از بهرِ داد دادن نه از بهر شاد زیستن دانسته، عدل و انصاف را موجبِ بقای سلطنت و دوامِ نامِ نیکو و احرازِ ثوابِ آخرت تصور نمایند ـ و هیچ چیز واجب تر از اشغال بمصالح بندگانِ خدای ندانسته، از سخن گفتن با رعایا و ضعفاء و عجزه و مساکین عار ندارند ـ و گوش بسخنِ داد خواهان کرده، بنفسِ خود بر حقیقتِ احوالِ مظلومان برسند و روی عاطفت بساختنِ مهمِ ایشان آورده از بسیار گفتن به تنگ نیایند که پادشاه حکمِ طبیب دارد و داد خواه بمثابۀ بیمار ـ اگر مریض تمامِ احوالِ خود را پیشِ طبیب نگوید و بمرضِ او مطلع نشود، تشخیصِ مرضِ ناکرده چگونه حکم تواند کرد ـ

Back 38

Certainly, the cable of security for the world’s inhabitants is tied to the person of all-powerful emperors and rulers. Their commands have sway over people’s lives and possessions; their mandates are like the descending decree, enacted and carried out to solve and resolve [ḥall-o-‘aqd] problems. Therefore, rulers must consider that they occupy the throne in order to dispense justice, not to lead a life filled with pleasure. They must consider justice and equity as the means to survival of their rule, permanence of their fame, and reward in the hereafter [ākhirat]. To them, nothing should be more binding than pursuit of the people’s welfare. They must not consider it ignominious to speak with peasantry [ra‘āyā], the elderly, the weak, and the poor. Having listened to the petitioners for justice, the rulers themselves should probe the affairs of the oppressed and affectionately turn their attention toward resolving their problems. They should not be irritated by their [the petitioners’] loquacity. Indeed, the emperor is like a physician and the petitioner like a patient. If the patient does not fully explain his condition, the physician cannot apprehend his disease. How can he diagnose an unknown illness?

Front 39

اما این را بباید دانست که بیخِ درختِ عدل برشحاتِ سحابِ سیاست تازه و سیرابست که آن سیاست بر قانونِ عدالت باشد ـ و گفته اند سلطنت بمثابۀ نهالست و سیاست بمنزلۀ آب ـ پس لازمست بیخِ سلطنت را بآبِ سیاست تازه داشتن تا ثمرۀ امن امان حاصل آید که اگر ضبط و سیایت نباشد، مهمات بر نسق نماند ـ و اگر تعذیب و تادیب نبود، کارها تباه شود ـ زینتِ ملک و ملّت و مصلحتِ دین و دولت در سیاست است، و بی ضابطۀ سیایتِ ملوک نه احکامِ شرع رواج یابد و نه اساسِ سلطنت استحکام پذیرد ـ و اگر تیغِ سیاست از نیامِ انتقام کشیده نشود، بنیادِ فتنه منهدم و اساسِ ستم متزلزل نگردد ـ و اگر بآتشِ قهر خس و خاشاکِ بیداد سوخته نشود، نهالِ امانی در گلشنِ آمال پرورش نیابد ـ مردمِ فتنه انگیزِ فتان چون بینند که آتشِ سیاست تیز است گوشه گیرند ـ و اگر اندک دهشتی در کارِ سیاست مشاهده شود از هر طرف شورشی پدید آید و انواعِ فتنه بظهور رسد ـ پس ملوک باید که رحمتی یاشند از خدای تعالیٰ بر نیکان و مصلحان و خشم خدای بر بدان و مفسدان ـ نیشِ قهرِشان با نوشِ لطف آمیخته و زهرِ هیبتِ شان با شکرِ مرحمت انگیخته، سیاست را با عدالت قران باید داد، تا ریاضِ آمالِ نیکان را از رشحاتِ لطف سرسبز دارند و بنیادِ حیاتِ بدان را بصرصرِ سیاست از بیخ برکنند ـ

Back 39

One must, however, know that the roots of the tree of justice are invigorated and watered by showers from the clouds of discipline, because [governmental] control is based on the laws of justice. It is said that an empire is like a young plant and that control is akin to water. Therefore, to reap the fruit of peace and security, the roots of the empire must be kept refreshed by the water of discipline. If [governmental] regulation and discipline are not effective, enterprises will be in disarray. If punishment and chastisement are nonexistent, [state] affairs will be in ruin. [Imperial] control is the adornment of the country and community and an expedient for the welfare of religion and empire. Without the rulers’ regulation of control, the decrees of the Sharī‘ah will not be promulgated, nor is the basis of the power strengthened. If the sword of retribution is not drawn from the scabbard of vengeance, the roots of rebellion are not eradicated and the basis of oppression is not undermined. If the debris of tyranny is not burnt in the fire of [imperial] wrath, the seedling of repose will not flourish in the garden of hope. Popular insurgents, having witnessed the fire of punishment blaze, slip away. [However], if there is even a little intimidation discernible in the [state] control, there will be uprisings everywhere and diverse disturbances will develop. Therefore, rulers should display the mercy of God toward the virtuous and the reformers [muṣliḥān], and the wrath of God toward the evildoers and the seditious. Rulers should dip the lancet of their rage in the honey of kindness and mix the poison of their majesty with the sugar of compassion. They should combine [their] control with justice in order to keep the meadow of righteous people’s aspirations lush with the sprinkles of benevolence, and to uproot the foundation of the lives of the wicked with discipline’s stormy winds.

Front 40

فصل دویم : در سخاوت و شجاعت و حلم

Back 40

Section 2: On Generosity (sakhāwat), Bravery (shujā‘at), and Forbearance (ḥilm)

Front 41

بدانکه هیچ صفتی آدمیانرا خصوصاً اشراف و سلاطین را بهتر از جود و مخاوت نیست ـ چه عیبی که جمیع هنرها بدو پوشیده ماند بخل است و هنری که همه عیب ها را بپوشاند سخاوت ـ سعادتِ دین و دنیا به جود و کرم حاصل شود ـ سعادتِ دین اینکه خدای تعالیٰ می فرماید که « من جاء بالحسنة فله عشر امثالها ـ » و سعادتِ دنیا آنکه مرغِ دلِ خلق را بکرم صید توان کرد چنانچه گفته اند مرغِ وحشی را بدام توان رام کرد و آدمی را بانعام و احسان صید توان ساخت ـ

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Know there are no better qualities, especially for the nobility [ashrāf] and the rulers, than benevolence [jūd] and generosity. The blemish on all virtues is avarice and the virtue that conceals all defects is generosity. Religious and worldly bliss is attained through benevolence and munificence. Regarding religious felicity, God, the Most Exalted, has said, “He who does good shall have tenfold to his credit” [Qur’ān 6:160]. As for worldly blessedness, the bird of the people’s heart can be captured through munificence. It is [rightly] said that a wild bird can be tamed in a net and man can be captured through reward and beneficence [iḥsān].

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و سخاوت و احسان سببِ نیکنامی و دوستکاری و خجسته فرجامیست ـ و حق سبحانه و تعالیٰ مردمِ بلند همت را دوست می دارد و تخمِ احسان جز سعادتِ دنیا و کرامتِ آخرت بر ندهد ـ و رفعتِ ارجمند باهمتِ بلند پیوندی دارد که جدایی ایشان از یکدیگر محال است ـ از معلمِ اول نقل کرده اند که فاضل ترین صفتی از صفتِ باری تعالیٰ آنست که او را جوّاد گویند، چه جودِ او در جمله موجودات سیران کرده و کرم او کل مخلوقات را فرا رسیده ـ و صاحبِ نبوت کبریٰ صلوات الله علیه فرموده که جود نهالیست در چمنِ جنت رسته و برکنارِ جویبارِ کوثر نشو و نما یافته که « السخاوة شجرة فی الجنة » ـ

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Generosity and beneficence result in fame, prosperity, and ultimate success. God, the Most Exalted, Glory be unto Him, loves high-minded people. Seeds of kindness bear no fruit other than felicity in this world and bounty in the hereafter. Venerable exaltation is conjoined with high-mindedness [himmat-i buland] so that their separation is impossible. The first master [Aristotle] is quoted as having said that the most virtuous characteristic of God, the Most Exalted, is His attribute as Benefactor [Jawwād], because His beneficence encompasses the entire universe and envelops all creatures. The master of supreme prophethood [Muḥammad], May God’s blessings be upon him, remarked that benefaction was a young plant grown in the garden of paradise and nurtured on the bank of the river Kausar, and that “generosity is a tree in paradise.”

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سلاطین را همتِ عالی پیشکاریست کافی و مددگاریست وافی هر کرا از ایشان همت بیشتر بقدمِ شوکت بیش تر ـ و لیکن شجاعت را بر سخاوت مقدم باید دانست، زیرا که شجاعت مستلزمِ سخاوتست و هر گاه نفس را تحملِ اخطارِ امری که مظنۀ هلاکت باشد ملکه گردد، بذلِ مال که اعتباری ندارد، یقین که تردِ او ننماید ـ و استلزامِ سخاوت شجاعت را اکثری نیست، اگرچه مستلزمِ دیگر ملکاتست ـ هر پادشاهی را که شجاعت نباشد چون ابریست که باران ندارد ـ و حکماء گفته اند که بقای ملک و استقامتِ دولتِ ملوک جز بچهار چیز ممکن نباشد: ـ

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To rulers, high-mindedness [himmat-i ‘ālī] is an efficacious helper and sincere deputy. The more magnanimous they are, the loftier in power. However, valor should be given precedence over generosity because from gallantry emanates altruism. Once one masters the endurance of mortal danger, spending one’s wealth, a [relatively] trivial matter, does not bother him at all. Although generosity encourages various qualities, it is uncommon to see a combination of bravery and magnanimity. A ruler not endowed with heroism is like a cloud without rain. Wise men have said that permanence of a country and stability of a ruler’s power are not possible without [the following] four things:

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اول: حزمی کامل که چهرۀ فردا را در آئیندۀ امروز مشاهده نماید ـ

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First, perfect vigilance [ḥazm-i kāmil] [so that the ruler is] able to envision the face of tomorrow in the mirror of today.

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دویم: عزمی راسخ که فتور و قصور در عزیمتِ او راه نیابد ـ

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Second, firm resolve [‘azm-i rāsikh] [so that] infirmity and default will not interfere with his determination.

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سیوم: رای صایب که از صوبِ اعتدال بجانبِ خطا و خلل منحرف نباشد ـ

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Third, sound judgment [rāy-i ṣā’ib] [so that he will] not deviate from the course of moderation into error and confusion.

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چهارم: شمشیرِ تیز که چون برقِ جهانسوز آتش در خرمنِ جانِ مخالف زند ـ

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Fourth, a sharp sword to ignite the harvest of his opponent’s life as incendiary lightning.

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و مقرر است که روضۀ دولت و اقبال بی آبِ شمشیرِ نصرت مآب نضارت و سرسبزی نیابد ـ و نهالِ امانی و آمال بی آبیاری تیغِ ضیمران مثال میوۀ فیروزی بار نیاورد ـ هم از روی صورتِ بهشت، امن و امان در ضمانِ شمشیرِ خسروان بر قرار ماند ـ و هم از رامِ معنی فردوسِ برین رهینِ تیغِ سلاطینِ معدلت آیین تواند بود که « الجنة تحت ظلال السیوف » ـ چشمِ امیدِ گیتی ستانی بمشاهدۀ جمالِ مراد روشنایی یابد که سرمۀ دیده از غبارِ معرکه سازد ـ و دستِ آرزوی جهانبانی بگردنِ عروسِ مقصود حمایل که با طلعتِ سر و قامتِ نیزه عشق بازد ـ طالبانِ ملک را خوبترین لبایها زره است و بهترین تاجها خود و خوشترین خوشترین منزلها معرکۀ حرب و زیباترین شرابها خونِ خصم و خوبترین محبوبان شمشیر ـ

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It is a fact that the garden of power and glory does not become verdant and does not flourish except by the sword of victory. The seedling which is security and hope does not bear fruit which is success unless nurtured by żaymorān [footnote: Żaymorān or sipargham: Sweet basil, which adds to the fragrance of a garden and rejuvenates the human mind (“Ghiyās al-Lughāt”)] which is the sword. To have a [state] like paradise, peace and security must be assured by the swords of the emperors. Indeed, the loftiest heaven is indebted to the swords of just rulers. [It has been said], “Paradise is under the shades of swords.” The eye seeking world conquest perceives the beauty of its objective only when it uses the dust of the battlefield as collyrium [to enhance its vision]. The hand that desires powerful rule can capture the bride of its purpose only be flirting with the countenance of an upright lance. To those who seek empire, the best dress is a coat of mail and the best crown is a helmet, the most pleasant lodging is the battlefield, the tastiest wine is the enemies’ blood, and the charming beloved the sword.

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عروسِ ملک کسی در کنار گیرد چست
که بوسه بر لبِ شمشیر آبدار زند

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Only that person who kisses the lip of the sword
Can embrace in a leap the bride of dominion.

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پادشاهانِ کامگار وقتی با مخدره مملکت دستِ عشرت در آغوش مراد توانند کرد که آبِ شمشیر آتش بارِشان نامِ خصمِ بد اندیش را از لوحِ حیات بشوید و خسروانِ نامدارِ آنزمانِ ساغرِ مراد بلبِ راحت توانند رسانید که پیمانۀ تمنای دشمن را به سنگِ ظفر در هم شکنند ـ والحق لذتِ سلطنت در سه چیز باشد: ـ

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Victorious emperors satisfy their driving passion for the virgin lady of sovereign rule only when the glare of their flaming sword has erased from life’s tablet the name of their malicious enemy. Famous rulers raise the goblet of their desire to the lips of repose only when they have shattered their enemy’s cup of aspirations with the stone of victory. Indeed, delight of power lies in three things:

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اول: دشمنانرا منکوب و مخذول کردن، ـ
دویم: دوستان و هوا خواهانرا سر برافراختن، ـ
سیم: حاجتِ مظلومان برآوردن و بیچارگانرا نواختن ـ

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First, to afflict and frustrate enemies.
Second, to exalt friends and well-wishers.
Third, to fulfill the needs of the oppressed and bestow favors on the destitute.

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و هر پادشاه که در وقتِ نام و ننگ و در روزِ جنگ بعواقبِ کارها التفات ننموده، هنگامِ نبرد جان و مال را بیقدر و بی قیمت و کلفت شمرد، جنگ را بهتر از محو شدنِ نام و ننگ داند، البته با شاهدِ ظفر هم آغوش خواهد شد ـ اگرچه شمشیر دو روی دارد و باد را از هر دو جانب امکانِ وزیدن باشد ـ اما حق سبحانه و تعالیٰ مردمِ شجاع را دوست می دارد و حافظ و ناصرِ ایشانست ـ نه بینی که اکثر در کارزار بددلان و ترسندگان علفِ شمشیر میشوند و دلیران و مبارزان بسلامت بیرون می آیند ـ هر کس را بویی از گلشنِ شجاعت بمشامِ او رسیده است ـ هزار زخم خوردن را دوستر دارد از آنکه در بسترِ بیماری همچو پیرِ زالان بمیرد ـ

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The ruler who disregards, on the day of combat, the aftermath of [this fierce battle to prove his] fame and honor considers life and property to be [at that moment] worthless, insignificant, and awkward. He prefers to fight rather than have his name and grace obliterated. And indeed, he will embrace the beloved of victory. Although the sword is double-edged and the wind might blow from either direction, God, the Most Exalted, Glory be unto Him, loves the brave and is their Protector and Helper. Have you not observed that timid and cowardly people are usually slain in combat, and that fearlessly daring and dauntless fighters come out safe? The person who has smelled the fragrance from the garden of heroism prefers the affliction of a thousand wounds to dying in the bed of sickness like a decrepit old man.

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اما بباید دانست که حکماء سخاوت و شجاعت و حلم را محتاج الیه یکدیگر گرفته اند و اکثری ازیشان حلم را که با ثبات و وقار آمیخته باشد بر سخاوت و شجاعت هر دو ترجیح داده گفته اند که شجاعت همیشه بکار نیاید و در عمرها روزی بدان احتیاج افتد و سخاوت و حلم که همیشه باین هر دو احتیاج می افتد ـ باز فوایدِ سخاوت مخصوصِ طایفه باشد و گروهی خاص از مواهبِ انعام بهره مند توانند شد ـ و لیکن خرد و بزرگ و وضیع و شریف را بحلمِ حاجتست و منافع خوشخویی خواص و عوام و سپاهی و رعیت را شامل و چون احکامِ ایشان بر خون و مال و مِلک و ناموسِ جهانیان نافذ است، و اوامر و نواهی ایشان بر اسافل و اعالی و اصاغر و اکابر جاری، اگر حلم و بردباری را پیرایۀ روزگار و سرمایۀ کارِ خود نساخته اخلاقِ خود را بحلم و ملایمت آراسته ندارد، یمکن که بیک درشتخویی اهلِ اقلیمی را آزرد و رنجور گردانند و بسی مالها و جانها در معرضِ تلف افتد ـ و اگر چنانچه پادشاهی در سخاوت و شجاعت نامِ حاتم و اسفندیار را از صفحۀ روزگار محو نماید و از حلم و بردباری بهره نداشته باشد، بیک جفا سرچشمۀ سخاء را تیره سازد و بیک عربده هزار دشمنِ جانی برانگیزد ـ و اگر از گلشنِ سخاوت و شجاعت هیچ کدام بویی بمشامِ او نرسیده باشد، برفق و دلجویی و خوشخویی رعیت و لشکری را راضی و شاکر تواند ساخت و عالمیانرا در سلسلۀ اطاعت و هواداری تواند درآورد ـ

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Remember, nonetheless, that the sages have considered generosity, heroism, and magnanimity to be interdependent. Most of them have preferred magnanimity, combined with perseverance and prudence, over generosity and daring. They assert that valor is not helpful at all times – in a lifetime one needs it but rarely. There is a greater need for munificence and affability. Furthermore, the benefits of generosity are limited to a certain group, and only a special category of people profit from conferral of benefactions. But both small and large, both base [ważī‘] and noble, are in need of forbearance. Among the beneficiaries of affability are nobles and commoners, and soldiers [sipāhī] and peasants alike. [The imperial] ordinances govern the lives, possessions, properties, and honor of the people; [similarly], royal edicts and prohibitions are evenly enforced on the low-born [asāfil] and high-born [a‘ālī], on commoners [aṣāghir] and grandees [akābir]. [Therefore] if the rulers do not grace their days with altruism and perseverance, do not capitalize on these qualities, and do not distinguish their conduct with magnanimity and affability, in a fit of rage they might disturb and inflict suffering on their subjects and cause property and lives of many to perish. Even an emperor [who rivals] Ḥātim and Isfandiyār in generosity and bravery, [to an extent that he] obliterates their names from the records of Time, without magnanimity and perseverance will blacken the fount of generosity with a single tyrannical act, and in one dispute stir up countless mortal enemies. [On the other hand], although a ruler might never have smelled the fragrance from the garden of benevolence and gallantry, he can [still] please and gratify the peasantry and army [lashkarī] with benignity, affability, and congeniality, and can draw his subjects into bonds of loyalty and affection.

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و گفته اند که حلم از جمله اخلاقِ پیغمبرانست و غضب وسوسۀ شیطان ـ و سلطانِ انبیاء علیه الصلواة والسلام فرموده که سعادتِ دنیوی و مراداتِ اخروی بر حلم و نیکو خویی متفرع است و نزدِ اهلِ تحقیق مقرر است که تا کسی بر غضب مستولی نگردد بدرجۀ صدیقان نتواند رسید ـ و بزرگی گفته است که ترکِ غضب جامع جمیع مکارمِ اخلاق و محاسنِ خصالست و ترک نکردنِ آن مستجمع تمام قبایح اعمال و فضایح افعال ـ و حکماء گفته اند که قوتِ آدمی را به فرو نشاندنِ شعلۀ خشم توان دانست و در هنگامِ اشتعال نایرۀ غضبِ خود را در قیدِ ضبط درآوردن ـ والحق هیچ چاشنی در کامِ عقل خوشتر از شربتِ زهر آمیزِ حلم و بردباری نیست ـ چه ستوده تر خصلتی که خدای تعالیٰ آدمیانرا بدان آراسته گردانیده است، زینتِ حلم و فضیلتِ وقار است، و حلیم محبوبِ قلوب باشد ـ

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It is said that magnanimity is from the morals of prophets and anger is the inspiration of the satan. The chief of prophets [Muḥammad], blessings and peace be upon him, remarked that the bliss of this world and [fulfillment] of desires in the hereafter originate in magnanimity and congeniality. It is recognized by philosophers that unless a person overcomes his rage, he cannot reach the level of faithful witness to the Truth. A certain wise man has noted that relinquishing anger amasses all virtues of ethics and merits of character, and that reverting to it results in the rendezvous of all evil actions and shameful deeds. The sages have commented that an individual’s strength can be judged [by his capacity] to extinguish the flame of his fury and subdue the blaze of his rage at the instant ignited. Indeed, there is no taste more pleasant to the palate of wisdom than the syrup mixed with poison of magnanimity and perseverance, because the elegance of magnanimity and the virtue of dignity are the most laudable qualities which God, the Most Exalted, has adorned man. A magnanimous person is the darling of hearts.

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اگرچه غضب بموقع پادشاهانرا بمراتب بهتر از حلمِ بی موقعیت و جا باشد که البته غضب را کار باید فرمود که اگر حلم بجای آورند، موجبِ خفت و باعثِ انهدامِ مبانی سلطنتِ ایشان شود ـ اما محلِ هر یک را بباید دانست ـ و چون آدمی از سهو و خطا خالی نیست، اگر در ازای هر جرمی عقوبتی بظهور رسد، خللِ کلی در ارکانِ مملکت راه خواهد یافت ـ هر که بنورِ عقل آراسته و بزیورِ خرد متحلی است بعنایتِ ازلی اختصاص یافته در اطفاء نایرۀ غضب میکوشد و چندانکه میتواند آبِ حلم بر آتشِ خشم میریزد و میداند که در نوشیدنِ شربتِ عفو اگرچه بغایت تلخ نماست، اما حلاوتِ مسرت درو مندرجست و تحمل نمودن بر مشقتِ حلم و بردباری هر چند مزاجِ زهر دارد تریاقِ بهجتِ را متضمن ـ

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Nevertheless, for rulers, opportune anger is far better than ill-timed and inappropriate forbearance. Indeed, to show leniency when there is need of sternness would cause embarrassment and destroy the edifice of their empire. However, rulers must be well aware of the appropriate [use] of these [moods]. Since man is not free of inadvertence and error, to punish him for every crime he commits would result in total disarray [in the ranks of] the pillars of the country [arkān-i mamlakat] [nobility]. The [ruler] who is illuminated by the light of intellect, adorned with the ornament of wisdom, and distinguished by Eternal bounty attempts to extinguish flames of rage. He well knows that although gulping the sherbet of forgiveness is bitter, it contains sweetness. Notwithstanding, enduring the drudgery of clemency and perseverance is as poison; it also constitutes an antidote made of grace.

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هر آئینه ملوک را بشکرانه قدرت بر انتقام گنه گارِ خجلت زده را به بشارتِ عفو باید نواخت، که اگر گناه نبودی عفو که بهترین فضایلست از ایشان صادر نشدی ـ و در جمیع کارها خصوصاً در خون ریختن تامل واجب باید دانست که اگر کشتن لازم آید فرصت باقیست، عیاذا بالله تعجیل نموده بیگناهی را بقتل آورده باشند و بعد ازان معلوم شود که استحقاقِ کشتن نداشته، تدارکِ آن از دایرۀ امکان بیرون بوده، خون و وبالِ آن تا ابد در گردنِ ایشان خواهد ماند ـ چه خون ریختن کاری صعب و اساسِ حیاتِ جانوری را منهدم ساختن مهمی دشوار است و گذشته را باز آوردن و مرده را زنده کردن خارج از دایرۀ قدرتِ بشری ـ پس ملوک و سلاطین را باید که خود را بصفتِ حلم و بردباری موصوف کرده، شربتِ ناخوشگوارِ غضب را بکشاده پیشانی تجرع نمایند ـ و همیشه چاشنی عفو را بر تلخی عقوبت ترجیح داده، هر چند گناه بزرگ باشد عفو را بزرگتر دانند ـ

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In any case, rulers, [in order to show] their gratitude for having the power to inflict retribution, should bless a guilty criminal with the joyful tidings of forgiveness. Indeed, had there been no crime they would have been unable to dispense the best of virtues, forgiveness. [Rulers must] show restraint in all their actions, especially in spilling blood. If the execution [of an individual] is absolutely necessary, there will [always] be time to complete it. However, if in a hasty action, may God avert it, an innocent person is put to death, and it is later revealed that he should not have been executed, reparation for the action is impossible. The blood and [the burden of this] crime will be on [the rulers’] necks until eternity. Spilling [human] blood is arduous; destroying the very basis of human life is difficult; [but] bringing the past back and reviving the dead is beyond the power of a human being. Therefore, emperors and rulers should distinguish themselves by the qualities of magnanimity and patience, should cheerfully sip the unpleasant syrup of anger, and should always give precedence to the relish of forgiveness over the bitterness of punishment. No matter how great the crime, they should consider forgiveness even greater.

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و چون طبیعتِ عالم صفتِ مکافات را متضمن است و ممکن نیست که اگر کسی از ساغرِ ستمکاری جرعه نوشد، بخمارِ بلا مبتلا نگردد ـ و یا در چمنِ اعمال نهالِ بیدادی نشاند، ثمرۀ عقوبت و عذاب بر ندارد ـ تا می توانند بناحق گردِ آزارِ هیچکس نگردیده، هر چه خود را و فرزندان و متعلقانِ خود را نپسندند در بارۀ دیگران روا ندارند تا فواتحِ امور و خواتیمِ مهماتِ ایشان بنامِ نیکو و ذکرِ جمیل متحلی باشد و یقین دانند که هرگز نیکو کاری ضایع نمیشود و جزای بدکرداران در توقف نمی ماند و هر کرداریرا جزایی مقرر است و اگر تاخیر درمیان افتد مغرور نباید شد که دو سه روزه مهلت مجال است ـ و اندیشۀ نایافتنِ سزا و جزا خیالِ محال ـ هر تخمی که در مزرعۀ بکارند بسی بر نیاید که هرِ او بردارند ـ

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Recompense being inherent in the nature of this world, it is inconceivable that someone who imbibed from the goblet of tyranny would not languish in misery, or that he who sowed a seedling of injustice in the garden of his deeds would not harvest the fruit of chastisement and torture. [The rulers], to the extent of their power, must not unjustly torment anyone. What they do not like for themselves, their children, and relatives, they should not consider for others. Thereupon, their enterprises and undertakings should be adorned, from beginning to end, with good fame and honorable mention. They must believe that a good deed is never lost and retribution to the evildoers is never suspended. There must be requital for every action. [However], some delay in it should not delude anyone, because deferral for a short time is possible. The notion of not receiving punishment or reward is absurd. Every seed sown in the field of action, before long, bears fruit.

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و حکماء جهانرا که دارِ مکافاتست بکوه تشبیه کرده اند که هر چه از بد و نیک بدو گویی جوابِ خود همان شنوی ـ هر که بد کند طمع نیکی نباید داشت و هر که نیشکر طلبد حنظل نباید کاشت ـ بلکه سلاطین را باید که بشکرانۀ اینکه فراشِ قضا بارگاهِ دولت ایشانرا برافراشته، و کار فرمان قدر نوبتِ کامگاری و جهانداری با ایشان گذاشته است، سعی نمایند که تا کاری که موجبِ نیکنامی دین و سببِ نجاتِ درجاتِ عقبیٰ باشد از ایشان بوجود آید ـ و کارِ خود را باصلاح آوردن و نیت بر افعال و اعمالِ حسنه مصروف داشتن را از فرایض و لوازم دانسته، بارانِ احسان بر مفارقِ عالمیان می باریده باشند ـ تا در روضۀ « ان احسنتم احسنتم لانفسکم » گلهای مراد ببار آمده در دنیا و عقبیٰ مشکور و مستحسن باشند ـ

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Wise men have compared this world, the abode of retaliation, to a mountain – whatever bad or good you say to it, it echoes back the same to you. The person who does evil should not expect goodness. The one wishing to have sugar cane should not sow wild gourd. To show gratitude to the Dispenser of Destiny for having elevated their imperial court and to the Controller of Fate for having vested them in an opportunity for power and rule, rulers should try to perform deeds resulting in the good name of the faith [Islam] and in salvation at various levels in the hereafter. They should feel duty-bound to improve their affairs and to concentrate on engaging themselves in laudable acts and deeds. They should shower the masses with their benevolence. The flowers of their aspirations will bloom in paradise – [according to the Qur’ān], “If ye did well, ye did well for yourself” [al-Isrā’ 17:7] – and they will be rewarded in this world and the hereafter.

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اگر بد کنی چشمِ نیکی مدار
که حنظل نمی آرد انگور بار

مپندار ای در خزان کشته جو
که گندم ستانی بوقت درو

مثل اینچنین گفت آموزگار
مکن بد که بد بینی از روزگار

کسی نیک بیند بهر دوسرای
که نیکی رساند بخلق خدای

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If you do evil, do not expect goodness
For the wild gourd does not bear grapes.

Oh you who have sown barley in the autumn,
Do not expect to harvest wheat.

The teacher [Aristotle?] said thus:
Do not be vicious because, Time will turn ugly on you.

The individual who is beneficent to humanity
Is blessed with both worlds.

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فصل سیم: در مشورت و تدبیر

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Section 3: On Consultation (mashwarat) and Planning (tadbīr)

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بدانکه اکثری از حکماء رای و تدبیر را بر شجاعت تفضیل داده گفته اند که آنچه بتدبیر توان ساخت به شمشیر و تیر از پیش نتوان برد ـ چنانکه گفته اند، شجاعت بمثابه تیغ است و رای و تدبیر بمنزلۀ دستِ قوی که آنرا کار فرماید ـ هر کرا دست بی تیغ بود همه کار تواند کرد، اما از تیغِ بی دست هیچ کار نیاید و ضایع و بیکار باشد ـ و هر چند مرد مبارز و دلیر و شجاع بود در مصاف با ده تن یا بیست، نهایتش با صد تن برابری تواند کرد ـ اما مردِ دانا بیک فکرِ صائب ملکی را پریشان سازد و باندک تدبیری لشکریرا بکشند، بتخصیص بادشاهانرا برای صائب و تدبیرِ درست مطالب حاصل شود که بخزاین و دفاینِ بسیار و خدم و حشمِ بیشمار میسر نشود ـ

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You should know that the majority of wise men regard advice and deliberation superior to bravery. They opine that what one can achieve through planning cannot be accomplished by sword and by arrow, as goes the dictum: “Valor is like a sword, and advice and planning are akin to a strong hand which uses it.” A hand without the sword can perform all sorts of tasks, whereas a sword without a hand is useless, nonfunctional, and worthless. No matter how venturesome, audacious, and fearless a person is, he may equal ten, twenty or, at the most, one hundred persons in combat. However, a wise person can destroy a country with one sound thought and break an army through contemplation. Specifically, rulers, through sound judgment and precise planning, can achieve objectives that are [normally] – despite immense treasures and riches and innumerable retinue and attendants – hard to attain.

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هر پادشاهِ آگاه که از میامنِ عقل بهره مند شده ، اساسِ احکامِ خلافت و بنای مهماتِ سلطنتِ خود را بمشورت و تدبیر گذاشته باشد و بحکمِ « شاورهم فی الامر » ، بی تدبیر و مشورتِ بزرگانِ خورده دان در مصالح ملک مدخل ننماید و تمام نظامِ اعمال و احکامِ خود را بتدابیرِ وزیرانِ کامل و مشیرانِ عاقل باز بسته به رای ناصحانِ امانت گذار مقبول القول استظهار جوید ـ لا شک بحکم « ما یشاور قوم الا هداهم الله ولا رشد [فی] امور لا مشورة فیها » ، هر چه از ایشان صادر شود بصلاح مقترن و امنیتِ عالم و جمعیتِ حالِ بنی آدم را متضمن خواهد بود و ملکِ او پایدار و دولتِ او برقرار خواهد شد و هر که بسخنِ ناصحان اگرچه درشت و بی محابا گویند التفات ننموده از جادۀ مشورت و تدبیر انحراف ورزد ، از پیرایۀ حزم و دور اندیشی عاطل و در میدانِ خرد و عاقبت بینی راجل باشد و عواقبِ امورش از ندامت خالی نخواهد بود ـ و در قبضۀ اختیار و اقتدارش جز حسرت و پشیمانی باقی نخواهد ماند ـ چون بیداری که بفرمودۀ طبیب عمل نکرده ، غذا و شربت بحسبِ آرزوی خود خورد و هر لحظه ضعف و ناتوانی در وی بیشتر استیلا یابد ـ و یقین باید دانست که تدبیرِ باصواب را صیدی گفته اند که بدستِ یک کس در نیاید و اگر جمعی باشند از دستِ ایشان بیرون نتواند رفت ـ

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Every prudent ruler endowed with the intellect’s benediction bases his caliphate’s ordinances and his empire’s affairs on consultation and planning. Following [the Qur’ānic injunction] “Consult them in affairs” [Āl-i ‘Imrān, 3:159], he does not meddle in the affairs of his country without seeking the advice and opinion of critical nobles [on a given matter]. Having tied the entire structure of his actions and ordinances to the planning of adept wazirs and prudent counselors, he seeks [further] support in accordance with this [statement]: “People do not consult each other unless God leads them; there is no Divine guidance in affairs which are conducted without consultation.” Whatever emanates from the advisers is likely to be prudent and pertain to peace in the world and tranquility for humanity. The empire [of a ruler with such consultants] will remain strong and his power solid. One who ignores the counsel of his advisers, despite their being harsh and unstinting, [and] deviates from the policy of consultation and planning, is lacking in vigilance and farsightedness; he will be regarded as devoid of intellect and foresight. The end result of his undertakings will not be short of contrition. Nothing will remain in his control and under his power except regret and penitence. [Such a ruler] is like a patient who does not follow the advice of a physician, eats and drinks at his own whims, and [finds that], every moment, weakness and feebleness overpower him even more. One must be convinced that the planning of several minds will be more rightly directed and more advantageous than that of one mind. Accurate thinking is like game that cannot be brought down by one person but from a group of people cannot escape.

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پس بر سلاطین واجبست که تدبیر و مشورت را پیشکارِ خود دانسته هر عقده که پیش آید بسر انگشتِ تدبیر بکشایند ـ و کارهای خود بمقتضای رای صایب پرداخته ، در مراعات جانبِ حزم و احتیاط جهدِ موفور بجای آورند ـ و در هر کار از آغازِ مهم نظر بر انجام انداخته ، نفع و ضررِ آنرا بمیزانِ عقل بسنجند ـ و چون ایشانرا قضیه روی دهد با اهلِ حکمت و اصحابِ تجربت و مردمِ دور اندیش و پیرانِ عاقبت بین و جمعی که جوهرِ تدبیرِ ایشانرا بمعیارِ عقل سنجیده باشند ، درمیان نهاده مداخل و مخارجِ آنرا ملاحظه نمایند ـ و آنچه موافقِ مصلحت و تدبیر بوده باشد بعمل آورند ـ اگر تدبیر موافقِ تقدیر آمد، خود بر سیریرِ اقبال و مسندِ کامرانی متمکن شوند ـ و اگر قضیه منعکس شد ، هم دوستان عذر می پذیرند و هم طاعنان مجالِ وقیعت نمی باشند ـ و حکماء گفته اند که عاقل آنست که فاتحه هر کاری نظر بر خاتمۀ آن انداخته ، پیش از نشانیدنِ نهال ثمرۀ او را ملاحظه کند ـ و در هر چیز و خامتِ کار و شامتِ خاتمتِ مهمِ خود بشناسد تا از کرده پشیمان نشود ـ و عاقبتِ آن کار بفوز و نجاح مقترن گشته بر مقصود ظفر یابد ـ

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Thus, it is necessary that rulers regard contemplation and consultation as their aids and attempt to resolve every complex matter with the help of planning. They should manage their affairs by following the dictates of sound judgment and maintain extreme vigilance and care while attending to them. [As a matter of policy], they should envision, at the time of embarking on an expedition, its end, and should evaluate in their minds its advantages and disadvantages. When rulers are faced with an issue, they should discuss its pros and cons with wise persons, experienced individuals, men with foresight, perceptive elders, and the group whose [keen] faculties of thinking the rulers should have previously measured. They should enact whatever is considered expedient and prudent. Should planning concur with Fate, the rulers will hold the throne of auspiciousness and success. If the situation is reversed, friends would excuse them and even slanderers would not dare to disparage [them]. The sages say that only such a [ruler], who envisions the end of every endeavor at the time of its start and thinks of the fruit even before planting the seedling, is [considered] wise. In every matter, he is well aware of possible failure of his effort and a [possibly] disastrous end to his expedition, so that he does not regret his action. [Consequently], his campaigns are usually joined with triumph and victory and [he] successfully achieves his objective.

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و در کارها شتاب زندگی ننموده بجانبِ تامل و تأنی گراید که مضرتِ تعجیل بسیار و منفعتِ صبر و سکون بیشمار است ـ و تأنی همه کاری را بیاراید و به سببِ تعجیل بسی مهمات بزیان آید ـ و شتاب کاری باربابِ خرد نسبتی ندارد، چه حکماء آنرا از وساوسِ شیطانی شمرده اند ـ هرآینه هر که در کارها زمامِ اختیار بدستِ تعجیل دهد، آخرِ کارش به پشیمانی و خاتمۀ احوالش بحسرت و ندامت و تاسف خواهد کشید و هر که بنای کارِ خویش بر صبر و ثبات و اساسِ مهامِ خود بسکون و وقار استحکام دهد، بی شبه عواقبِ اعمال و خواتیمِ احوالش به فتح و فیروزی مقرون خواهد شد ـ چه عاقبتِ شتاب پشیمانی و شرمساریست و مردِ تعجیل کننده همیشه از حصولِ مراد محروم باشد ـ و صبر صفتی بغایت مقبول و مرضی است و صبر مفتاحِ فرجست و درِ خانۀ راحت جز بکلیدِ صبر نتوان کشاد ـ و در هر چه بآدمی حادث شود، چون بعروۀ وثقای صبر تمسک جسته، طریقِ مشورت و تدبیر مسلوک دارد، عاقبت الامر چهرۀ مراد در نظر آید ـ هر مهمی که به تأنی و آهستگی در آن شروع نمایند، اکثر آنست که بر حسبِ دلخواه صورت می یابد ـ و هر کاری که به شتاب و سبکباری در آن خوض نمایند، غالب آنست که بمراد از پیش نرود ـ و سبکباری همچو تیریست که از کمان رفت باز نتوان آورد و آهستگی چون شمشیریست در دست، اگر خواهند کار فرمایند و الا هیچ ضرر نکند ـ

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He never hurries his actions and loves to be cautious and deliberate. Indeed, the risks in rashness are high and the advantages of forbearance and poise are innumerable. Discretion enhances [the effectiveness of] all endeavors, and restiveness damages many undertakings. Wise people have nothing to do with hastiness; sages have regarded it as the temptation of Satan. In any case, whoever makes haste master of his affairs ends his endeavors in regret, anguish, embarrassment, and penitence. But the ruler who bases his activities on patience and steadfastness, and who strengthens the roots of his campaigns with calmness and dignity, undoubtedly concludes his projects and operations in triumph and victory. The end result of haste is repentance and disgrace; a rash person is always denied fulfillment of his objectives. Patience remains the most agreeable and sanctioned quality; forbearance is the key to tranquility. The doorway to the abode of comfort cannot be opened without the key of endurance. No matter what befalls an individual, if he holds on firmly to the support of patience [and] follows the course of consultation and planning, he will eventually see his desires come true. It happens quite often that the project that is initiated after considerable deliberation and caution often progresses as desired. The endeavor that is put together hastily and carelessly will most certainly not succeed properly. Carelessness is like an arrow shot from a bow; it cannot be recalled. Scrupulousness is akin to a sword in hand; if one wishes to use it, one may; otherwise, it does no harm.

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اما ملوک را با هر کس طریقِ مشورت مسلوک نباید داشت و اسرارِ مملکت را چون مهماتِ عرفی و معاملاتِ رسمی نبایند دانست ـ و تا بدین و دیانت و عقل و فطانت کسی را بارها نیازموده باشند، سرِ خود در میان نباید نهاد که نه هر مستشاری مؤتمن باشد و گفته اند که فاش شدنِ اسرارِ پادشاه از جانبِ اربابِ مشورتیست که بحیلۀ امانت آراسته نباشند و آنچه از مشاورت و تدبیر حاصل آید و رای بدان قرار گیرد نهان باید داشت که در کتمانِ سر و اخفای ما فی الضمیر دو فایده متضمن است: یکی آنکه هر مهمی که نهان سازند زودتر بانجاح مقرون گردد ـ دویم آنکه اگر آن تدبیر موافقِ تقدیر نباشد و آنچه در ضمیر است، از قوت بفعل نیاید، شماتتِ اعداء و عیب جویان بر آن مترتب نگردد ـ و اظهارِ اسرار نتیجۀ نیکو ندارد ـ و در امثال آمده که هر که سر از دست بدهد سر بنهد ـ

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Nevertheless, rulers should not traverse the course of consultation with all and sundry. They should not treat the secrets of the empire as public affairs and official transactions. Only after testing the piety, honesty, wisdom and sagacity of an individual several times should they discuss their secrets, because not every consulted person deserves to be trusted. The dictum is that the emperor’s secrets are usually disclosed by those of his advisers who are not adorned with trustworthiness. [Therefore], whatever is gathered from consultations and deliberations and is agreed upon should be kept secret. There are two advantages accruing from concealing one’s secret and hiding one’s intent. First, the endeavor that is kept secret obtains success sooner. Second, if planning is not favored by Destiny and the intent is not realized through power, enemies and censurers will not be able to rejoice [over the failure]. Revealing secrets does not bear good results. The saying goes: “whoever discloses state secrets, risks his life.”

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خواهی که سَر بجای بود سِرّ نگاهدار

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If you wish to keep your head intact, guard your secret.

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ملوک را در نگاهداشتنِ اسرار احتیاطی تمام لازمست، خاصه از دوستانِ نومید و از دشمنِ هراسان ـ و حکماء گفته اند که پادشاه را در افشای اسرارِ خود به هفت طایفه اعتماد نباید کرد: ـ

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For the rulers, it is absolutely imperative to safeguard secrets, especially from disappointed friends and frightened enemies. Wise men say that the emperor should not take the following seven [types of] people into confidence:

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اول: هر که بدرگاهِ ایشان جرمی و جنایتی کرده ملالتی دیده باشد و رنج و مشقتِ او مدتی کشیده باشد ـ

دویم: کسی که مال و حرمتِ او در خدمتِ ایشان بباد رفته و معیشت برو تنگ شده باشد ـ

سیم: آنکه از عملِ خود معزول شده دیگر باره اُمیدواری بر یافتِ عمل نداشته باشد ـ

چهارم: شریری که فتنه جوید و بجانبِ ایمنی و آرامش مایل نبود ـ

پنجم: گناهگاری که ابنای جنس او را گوشمالی داده، در حقِ او زیاده مبالغه رفته باشد ـ

ششم: آنکه خدمتِ پسندیده کند و محروم باشد و دیگران بی خدمتی نموده بیشتر از وی تربیت یافته باشند ـ

هفتم: آنکه بدرگاهِ ایشان قبول نیافته باشد و نزدیکِ دشمن مقبول باشد ـ

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First, the one who languished as a result of committing a crime or sin in the ruler’s court, and whose suffering and affliction persisted for some time.

Second, the one who lost his wealth and integrity in the ruler’s service, and saw his sources of livelihood dwindle.

Third, the individual dismissed from his post who has lost the hope of regaining the position.

Fourth, the perverse person instigating trouble who is not inclined toward security and peace.

Fifth, the culprit whose peers punished him and were excessive in [punishment].

Sixth, the individual who served the emperor commendably but was denied [recognition], while others [even] without working were patronized more than he.

Seventh, a person unacceptable in the emperor’s court but admired by the enemy.

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و بادشاهان را بعضی اسرار باشد که از خود نیز نهان باید داشت، یعنی در اخفای سر مبالغه بدان حد باید نمود که گویا خود هم محرم آن نمی توانند بود، فکیف که با دیگری از آن رمزی توان گفت ـ باید که خود محرمِ اسرارِ خود بوده کسی را بر سرِ خود مطلع نگردانند ـ و بعد از آنکه مکنونِ ضمیرِ خود را با دیگری آشکارا کنند، اگر او نیز بدیگری گوید جای رنجش نبود ـ چه هر گاه خود با وجودِ فرزانگی و تأییدِ آسمانی و همتِ بلند و خاطرِ ارجمند رازِ خود اخفا نتوانند کرد و بارِ خود نتوانند کشید، دیگران که بپایه از ایشان فروتر و بعقل و خرد کمتر باشند، چگونه محافظتِ آن توانند کرد، و تحملِ حمل آن توانند داشت ـ

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There are certain royal secrets that emperors should conceal even from themselves; that is, in safeguarding them such care should be taken as if they themselves did not know [the secrets]; still less should they share even a slight hint of them with someone else. Emperors should be their own confidants and should reveal their secrets to no one. Once they disclose their intent to someone, they should not be offended if that person talks about it to somebody else. If they could not conceal their secrets and could not bear their own burden [of secrecy] despite their prudence, divine help, high-mindedness, and superb minds, how could others who are inferior in intellect and wisdom guard it? How could they bear the burden?

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راز مکشای بهر کس که درین عالمِ خاک

سیر کردیم بسی محرمِ اسرار نبود

Back 70

Do not disclose the secret to anyone;
Indeed, we have strolled the earth and found no confidant.

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فصل چهارم: در احتراز نمودن از دشمنان

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Section 4: Guarding against Enemies

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بدانکه دو چیز است که اندک آنرا بسیار باید دانست ـ

Back 72

Know that there are two things of which even a small quantity should be considered large:

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اول: آتش که اندکِ آنرا در سوختن همان ضرر است که بسیارِ آنرا ـ

دویم: دشمن که هر چند خوار و ضعیف بود، کارِ خود بکند ـ

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First is fire, a small amount of which has as much danger of burning as has a large fire.

Second is the enemy who, no matter how feeble and weak, follows his [hostile] course of action.

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و حکماء گفته اند که هر چند از آن مضرتی توان تصور کرد، بچیزِ دیگر مندفع توان کرد، مگر کینه که دفعِ آن بهیچ چیز در حیز امکان نیاید ـ مثلا آتش اگرچه سوزنده است آن را بآب تسکین توان داد و شلعۀ حقد و خصومت بآبِ هفت دریا فرو ننشیند ـ و زهر اگرچه کشنده است، ضررِ آنرا به تریاق از بدن بیرون توان برد، زهرِ کینه بهیچ تریاق از بدن بیرون نرود، بتخصیص عداوتی که ذاتی باشد، چه هیچ دشمنی آنقدر اثر ندارد که عداوتِ ذاتی ـ زیرا که اگر میانِ دو کس عداوتِ عارضی پدید آید، باندک چیزی رفعِ آن ممکنست، اما اگر در اصل دشمنی افتاده باشد و با عداوتِ قدیمی خصومتِ مجدد نیز منضم شده باشد، مدافعه آن بهیچوجه در دائرۀ امکان داخل نیست و عدمِ آن بانعدامِ ذاتِ هر دو باز بسته خواهد بود ـ

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Wise men tell [us] that an antidote can be found for everything by any possible means. For instance, a burning fire can be extinguished with water; but the flame of rancor and animosity cannot be smothered with the water of seven rivers. Although poison is fatal, its venom can be extracted from the body by an antidote; but no antidote can eliminate the poison of malevolence from the body. This is particularly true of personal hostility – no other enmity is as deep as personal malice. Consider that if temporary spite develops between two persons, it can be eliminated with little effort; however, if it develops into deep-seated animosity – and if old ill-will is combined with new animosity – its reversal is totally impossible. Its neutralization will be tied to the extinction of both individuals.

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اُمید دوستی نو ز دشمنانِ کهن

چنان بود که طلب کردن گل از گلخن

Back 75

Hoping for new friendship from old enemies is
Like expecting [to find] a rose in a furnace.

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چون هیچ حصاری محکمتر از حزم و احتیاط نیست و از جمله حزم یکی آنست که بهیچ وجه بر دشمن اعتماد نکنند، چه حکماء درین باب مبالغه کرده گفته اند که اعتماد بر دوستِ نا آزموده کردن از عقل دور است، تا بدشمنِ کینه جوی چه رسد ـ

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Indeed, no fortress is stronger than vigilance and caution. Among the various aspects of vigilance is that of never trusting the enemy. Sages overly emphasize this aspect and remark that trusting an inexperienced friend is unwise, to say nothing of [trusting] a malevolent enemy.

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پس سلاطین را باید که در هیچ باب طریقِ حزم را فرو نگذاشته خصم را خورد و خوار ندانند که حکماء گفته اند دوستی هزار تن در مقابله دشمنی یک شخص در نیاید، و دفع ایشانرا اهمِ مهمات دانسته بتلطف و چابلوسی ایشان مغرور نشوند ـ و هر چند تملق پیش آورده تضرع پیشتر کنند، اعتماد ننموده، متاع روی اندودِ تزویر و شعبدۀ نفاق آلودِ ایشانرا نخرند و افسونِ جانگذاری ایشانرا در گوش راه ندهند ـ و هر چند تلطف و ملایمت بیش بینند در بد گمانی و خویشتن داری بیفزایند ـ و چندانکه خصم قدمِ ملایمت پیش نهد، دامنِ موافقت پیشتر در چینند ـ که گفته اند بقولِ دشمن فریفته نباید شد اگرچه مودت کند، و بسخنِ خصم اعتماد نباید کرد هر چند در مصادقت مبالغه نماید، چه از ایشان بهیچ رو دوستی نیاید ـ و دشمن اگر به هزار نقش بر آید، هنوز رنگِ عداوت بر دلش باقی خواهد بود ـ و گفته اند کینه در سینۀ دشمن چون انگشتِ فسرده باشد ـ اگرچه حالی اثر ظاهر نکند، اما چون شراره بوی رسد، افروخته گشته فروغِ خصومت بالا گیرد و جهانی را سوخته دودِ آن بسی دماغها را خشک و بسیار دیدها را تیره سازد و ممکن نیست که تا ذرۀ از انگشتِ کینه در کانونِ سینه باشد، از مضرتِ شعلۀ خصومت ایمن توان بود ـ

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Therefore, rulers should under no circumstances forsake the course of vigilance and should never consider the enemy small and feeble. Wise men have commented that the friendship of a thousand persons does not equal the enmity of one. Emperors must make their [enemies’] annihilation an important mission and must not be deceived by their show of kindness and adulation. No matter how much [the enemies] flatter and humble themselves, emperors should not trust them. They should not be fooled by false appearances and hypocritical tricks and should pay no attention to their powerful charm. The more kindness and affability the rulers observe in them, the more they should be skeptical and circumspect. To the extent that the enemy makes advances in cordiality, the rulers should withdraw their approval, the maxim being that one should not be lured by the words of the enemy despite his benevolence, and that one should not believe the words of his adversary, no matter how much he exerts himself in cultivating friendship, because he is totally incapable of friendliness. The enemy, even though he emerges in a thousand [new] forms, will still have the taint of rivalry in his heart. The dictum states that malice in the hearts of one’s opponent is like frozen charcoal: although it does not show its [inherent] quality at the moment, as the flame reaches it, it too catches the flames and the blaze of enmity flares up; it burns a world and its smoke dries up numerous minds and darkens countless eyes. Immunity to the hazards of animosity’s blaze is impossible as long as even a speck of rancor’s charcoal is in the heart’s furnace.

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باید که خصم هر چند خورد و ضعیف و ایشان بزرگ و قوی باشند احتراز واجب دانسته، چون بر ایشان دست یابند و این گوهرِ مراد بچنگ در آوردند، در اطفاء نایرۀ حیاتشان تهاون نورزند که دیگر تدارک صورت نبندد ـ و چندانکه پشیمانی خورند فایده ندهد ـ و اگر در کارِ ایشان غفلتی ورزیده، رخنه کشاده گذارند، دشمن که مترصدِ این حالست، ناگاه کمین کشاده تیرِ تدبیر بهدفِ مراد برساند و در آنوقت قوتِ تدارک فوت شده، حسرت و ندامت بهیچ وجه سود ندهد ـ و لا شک هر که بچرب زبانی و تلطفِ ایشان فریفته شده جانبِ هشیاری و حزم و عقابت اندیشی را فرو گذارد، تیرِ آفت را از جانِ خود هدفی ساخته، آتشِ بلا را برافراخته باشد، چه دشمنِ دانا برای مصلحتِ کارِ خود کمال ملاطفت بظهور برسناند ـ و ظاهر را بخلافِ باطن آراسته دقایقِ مکر و لطیفِ حیله بکار می برد ـ و در ضمنِ آن فکر های کلی و تدبیرهای عجیب تعبیه میکند و بعذر و مکر آتشِ حیله بر می انگیزد که بهیچوجه زبانۀ او را بآبِ تدبیر فرو نتوان نشانید ـ

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No matter how small or weak the enemy is nor how large and powerful the emperors themselves are, they should consider it imperative to guard themselves against him. Once they have overpowered him and attained this heartfelt desire, they must not hesitate to extinguish the blaze of the enemy’s life – since no other remedy works. [If the rulers forgo this opportunity], no amount of regret will be of any avail. If rulers are negligent in dealing with an enemy and leave a loophole, the enemy looking for such an opportunity will, in a surprise ambush, shoot the arrow of planning into the target of this objective. At such a time, the power of reparation is diminished; regret and contrition are no help. Indeed, the ruler beguiled by the enemy’s flattery and blandishment forsakes prudence, vigilance, and foresight, makes his life a target for the arrows of disaster, and kindles the fire of calamity; indeed, a wise enemy, in order to expedite his plans, manifests extreme benignity. Having ordered his external behavior, contrary to his inner motives, he subtly employs malignity and trickery. Meanwhile, he marshals all possible ideas and novel plans, and inflames the fire of finesse with excuses and pretense in such a way that no conceivable strategy can extinguish that flame.

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اما اگر چنانچه قوت و قدرت و شوکتِ خصم زیاده بود و خوف آن باشد که فسادِ استیلای او در ممالک منتشر شده، رعایا و عجزه و مساکین در معرضِ هلاک و ورطه تلف اُفتند و قوتِ مدافعه و مقابله نداشته باشند درین حال جز باضطرار جنگ اختیار نتوان کرد ـ و مادامیکه بیرون شده، کارِ او را طریقِ دیگر ندانند، طرحِ منازعت نباید افگند و بلکه نقشِ حیلتی برآورده کعبتینِ خصم را بلطف باز باید مالید ـ و مال را سپرِ ملک و ناموسِ سلطنت باید ساخت که بر بساطِ تجبر و تکبر با آنکه نقشِ خصم می نشیند، داؤ طلبیدن و نردِ مخاصمت با وجودِ آنکه قوتِ حریف زیاد بود باختن از حکمِ خرد دور است، و دشمن را برفق و مدارا زودتر مستاصل توان کرد که بجنگ ـ چنانچه آتش با صولت اگر بدرختی اُفتد همانقدر تواند سوخت که بر روی زمینست و آب با لطافت و ملایمت هر درختی که ازان قوی تر و بزرگتر باشد از بیخ بر کند ـ

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However, if the power, authority, and grandeur of the enemy is greater [than the emperor’s], and if there is fear that violence from his [enemy’s] dominance may spread to the territories, that the peasantry, the weak, and the poor may fall into the gulf of perdition and be killed, and that the rulers might not have the power to defend and resist, the war should be fought only out of necessity. If rulers are [in danger of being] ousted and know of no strategy to counter the enemy’s plans, they should not initiate conflict. Instead, they should thwart the enemy’s designs by tossing the dice of stratagem and benevolence. They should turn their wealth into a shield [to protect] their country and the honor of the empire. Since on the dice-board of arrogance and pride the enemy’s die predominates and the opponent’s position is stronger, it would be imprudent to play hostility’s chess game. The enemy can be routed faster with benignity and civility than with combat. By [analogy], when fire with all its ferocity strikes a tree, it can only burn what is above the ground; [whereas] water with its softness and smoothness can uproot even larger and stronger trees.

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و هر آینه هر که بی تامل و اضطرار در مقامِ انتقامِ خصم درآمده داعیۀ محاربه کند، بر گذرگاهِ سیل خوابیده، بر روی آبِ روان خشت زده باشد چه بر قوتِ خود اعتماد کردن و بزور و شجاعتِ خود مغرور شدن از عقل دورست ـ و لیکن مراعات جانبِ حزم را بدان مقدار واجب باید دانست که کارِ خود را از پیش ببرند و دران باب بمرتبۀ افراط نباید رسانید که نفسِ خود خوار کرده دلیری دشمن بیفزاید و ابوابِ چاره اندیشی را بر روی خود بسته باشند ـ و اگر چنانچه ملاحظه نمایند که دشمن قصدِ جانِ ایشان دارد، درین حال لابد بحکمِ غیرت و بمقتضای حمیت قرارِ مقابله و مقاتله بخود داده، دل در عنایتِ بی غایتِ مسبب الاسباب بندند، و دل از جان برداشته در میدانِ مبارزه درآیند ـ و تا ممکن و مقدور بوده باشد کوشش نمایند که اگر سعی و کوشش فرو گذارند در خونِ خود سعی کرده باشند و چون بکوشند حال از دو بیرون نخواهد بود: اگر فیروز آمدند، خود نامِ مردی بر صفحۀ روزگار خواهند گذاشت و اگر کاری از پیش نرود باری بعدم مردی و حمیت موصوف نخواهند شد ـ

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Undoubtedly, wishing without restraint or contemplation to wage war with the enemy for revenge would be like sleeping in the path of flood or like throwing a brick at the surface of flowing water. Relying on one’s [physical] power and valor is far from prudent. Nonetheless, concern for caution is appropriate only to the extent that it furthers [the rulers’] action. They should not go to extremes in this because lowering one’s self-respect increases the adversary’s courage. [If rulers are overly cautious], they will close the avenues of thinking and strategies. If they observe that the enemy is bent on taking their lives, they should, motivated by their sense of honor and integrity, set themselves up for a confrontation and fight. And they should open their hearts to the endless favors of the Causer of causes [God]. Having renounced their lives, they should come to the battlefield maximally striving to their utmost; if they are negligent in their efforts, they will further [the risk of] spilling their own blood. Their effort [in the battlefield] can lead to two things: if they succeed, they will leave the imprint of their valor on the pages of Time; and if things do not work out, then too they will be considered to have not been lacking in manliness [mardī] and a sense of honor [ḥamīyat].

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و چون حق سبحانه و تعالی مردمِ شجاع را دوست میدارد، و حافظ و ناصرِ ایشانست، بیشتر آن بوده است که هر کس از روی مردی و مردانگی قدم در میدانِ مبارزه گذاشته دل از جان برداشته است، با شاهدِ مراد هم آغوش شده قرینِ فتح و فیروزی گردیده است، چه جلادت و شجاعت دندانِ طمعِ دشمن را برمیکند و ترس و بد دلی خصم را دلیر میگرداند ـ و بمصدوقه « کم من فئة قلیلة غلبت فئة کثیرة باذن الله »، بسیار اقل بر اکثر ظفر یافته و بسیار ضعیف قوی را شکسته است چنانچه نی هر چند بزرگ و قوی بود به چوبِ باریکی شکسته شود و کلنک هر چند بزرگ جثه و قوی هیکل باشد بچنگالِ بازِ ضعیف گرفتار آید ـ

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Since God, Praise be unto Him, the Most Exalted, loves valorous people and is their Protector and Helper, it has happened most often that the person who steps into the battlefield with a sense of virility and prowess, not caring for his life, embraces his cherished objective of triumph and victory. Indeed, audacity and courage discourages the enemy, while fear and cowardice embolden the adversary. This is verified [in the Qur’ān], “How oft, by God’s will, hath a small force vanquished a large one?” [al-Baqara, 2:249]. The minority have overpowered the majority and the very weak have defeated the strong. No matter how strong and large a reed, it can be broken with a thin stick; and no matter how large and robust a crane, it can be seized by the talons of a weak falcon.

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فصل پنجم: در عمل نکردن بسخنِ صاحبِ غرض، و ساعی و نمام را در مجلس راه ندادن

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Section 5: On Not Acting upon the Advice of a Selfish Person [ṣāḥib-i gharaż] and Not Permitting a Conspirator [sā’ī] and Calumniator [namām] in the Council

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شهریاری که فرقِ دولتِ او سزاوارِ تاجِ سرافرازی و خنصرِ سعادتِ او شایسته خاتمِ جهانداری باشد، او را باید دانست که با کدام طایفه مجالست باید ورزید و سخنِ ایشانرا که از روی دولتخواهی و موافقِ صلاحِ دولت گویند بسمع رضا اصغاء باید کرد ـ و از کدام جماعت اجتناب نموده ایشانرا راهِ سخن نباید داد، چه از ملازمانِ عتبۀ سلطنت اندک جمعی باشند که کمرِ خدمت بر میانِ جان بسته در نیکنامی دنیی و نجاتِ عقبی صاحبِ خود سعی نمایند، بلکه اغلبِ ایشان برای جرِ منافع یا دفع مکاره از خود طریقِ ملازمت مسلوک دارند ـ و چون مدارِ مهمِ ایشان بر طمع است جمعی بجهتِ کم و بیشِ عزت و منصب بر یکدیگر حسد برند و چون حقد و حسد در میانِ ایشان پدید آید انواعِ حیلها انگیخته صورتهای غیر واقع بعرض رسانند ـ

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The emperor whose empire is worthy of the crown of eminence and whose glory deserves the seal of rulership should know what kind of people to associate with. He should listen to the advice of those whose counsel is [based on] good will and the welfare of the state. [He should also know] which group to shun and silence [on state matters]. Only a small group of employees in the royal court put their heart and soul into striving for their master to achieve a good name in this world and salvation in the hereafter. The majority of [the employees] remain in service for their own advantage or to advert hardship for themselves. When the aim of their activities is greed, these groups become jealous of each other because of the disparity of prestige and rank among them. When rancor and jealousy develop among themselves, they play various tricks and report incidents that never occurred.

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و اگر این پادشاه از حیله احتیاط عاری بوده، سخنِ ایشانرا بسمعِ رضا اصغاء نماید و بتفحصِ حالات و تحقیقِ آن التفات نکند، انواعِ خلل و ضرر تولد کرده، اصناف فساد مترتب گردد ـ اما چون این پادشاهِ پیدار دل هشمند بوده بغورِ مهمات برسد و تفتیشِ کلیات و جزویات نموده، فروغِ راستی را از تیرگی دروغ امتیاز کند و صدق و کذبِ هر سخن را معلومِ خود نماید، هم در دنیا اساسِ دولتِ او از خلل ایمن باشد و هم در عقبی بدولتِ نجات و رفعتِ درجات رسد و اگر تحقیقِ صدق و کذب نا کرده، سعادتِ این در حق آن و غمازی آن در بارۀ این استماع نماید، نه بر پادشاه و نه بارکانِ دولتِ او اعتماد توان کرد، جهتِ آنکه هر گاه خواهند مخلصی را در معرضِ تهمت توانند درآورد ـ بیگناهان در گردابِ فنا گرفتار مانند و مجرمان بر ساحلِ نجات بسلامت و ایمنی گذرانند و نتیجه این کار این خواهد بود که حاضران از قبولِ عمل امتناع نموده غایبان از خدمت تقاعد نمایند و هزار خلل در ارکانِ دولت راه یافته بزودی اساسِ سلطنت انهدام یابد و بزرگان گفته اند پنج طایفه را در مجلس راه نه باید داد ــ

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If the emperor lacks caution, listens approvingly to their words, and does not care to inquire about and investigate their situation, various disruptions and dangers appear, and diverse evils develop. If the vigilant ruler shrewdly plumbs the depth of the matters, investigates them wholly and in part, isolates the brilliance of veracity from the darkness of a lie, and familiarizes himself with the truth and falsehood of every affair, the foundations of his empire will be immune from damage in this world and in the hereafter [‘uqbā], he will be blessed with salvation and be elevated in [his] rank. If the ruler does not investigate truth and falsehood but listens to the accusation of this individual against that and the slander of that person against this, neither the emperor nor the pillars of the empire [nobility] can be trusted, since whenever they might wish to accuse a candid person, they would be able to. Innocent individuals would remain trapped in a whirlpool of annihilation while the culprits would lead lives of safety and security on the shore of freedom. The consequences of such a situation would be that those present would decline to accept an assignment and those absent would cease to serve. There would be a thousand kinds of confusion among the nobility and very soon the foundations of the empire would be destroyed. Sages opine that five groups [of people] should not be given access to the council.

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اول: حسود که زهرِ حسد را بهیچ تریاق علاج نتوان کرد ـ و حقد و حسد اذلِ صفات و خوارترین خصایل است و حسد را از نتائجِ جهل گرفته اند، چه حسود همیشه از راحتِ دیگران در مشقت است ـ و هر کس پای نشاط بر زمین می نهد، او دستِ حسرت بر سر میزند ـ

دویم: بخیل و ممسک که مردودِ خلایق اند ـ و چنانچه سخا پوشنده عیبهاست بخل و امساک نیز پوشنده هنرهاست ـ

سیوم: مردمِ بسیارگوی که بیهده گوی باشند و در سخنِ ایشان سهو و غلط بسیار بود ـ

چهارم: مردمِ غدار حق ناشناس که حقوقِ نعمت را نشناخته شکرِ منعم را بکفران مبدل سازند ـ

پنجم: ساعی و نمام که ایشان فتنه انگیزند و عاقبتِ کارِ ایشان بغایت وخیم است ـ و چون ایشان در مجلس را یافتند بحیلۀ تمام جمالِ یقین را بحجابِ کذب پوشانند و بسخنانِ فریب آمیز بادشاه را از طریقِ مروت منحرف ساخته به بیوفائی و بد عهدی موسوم گردانند و این معنی موجبِ خرابی رکنِ دولت و شکست پایۀ سلطنتِ او شود ـ

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First is an envious person: the poison of jealousy cannot be neutralized by any antidote. Rancor and jealousy are the vilest traits and most contemptible characteristics. Envy is considered a consequence of ignorance. A jealous person is forever tortured by [the sight of] others in comfort, and is grieved at their cheerfulness.

Second are avaricious and parsimonious persons: they are outcast among people. Just as generosity hides defects, miserliness and parsimony conceal virtues.

Third are talkative persons: they are conceited and are very inattentive and mistaken in their discourse.

Fourth are traitors [and] ungrateful persons: they turn gratitude toward their benefactors into ingratitude through their failure to recognize that the rights [of their patron have been earned by] his favors.

Fifth are slanderers and calumniators: they incite violence and their activities [usually] end in major disaster. When they find access to the council meeting, they very tactfully conceal truth’s elegance with the veil of falsehood; and with deceitful discourse they draw the ruler away from the path of generosity [muruwat] and then associate him with infidelity and perfidy. This contributes to depravity of the nobility and destruction of the empire’s foundation.

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پس عقلِ دور اندیش و رای عالم آرای را که شرفِ جوهرِ آدمی بصفای خردِ ارجمند است، در هر صورت که پیش آمد و هر حادثه مه روی نماید، حاکمی عادل و ممیزی کامل باید شناخت ـ و تفحص و استکشاف را از لوازم دانسته احتیاط و استفسار بر وجهِ کلی بجای باید آورد و آنچه بدیشان رسد تفکری نموده، توسنِ غضب را بلگامِ شکیبائی از سرکشی منع باید کرد و تاریکی آن شبهت را بروشنایی عقل مرتفع ساخته گوشِ استماع بسعایتِ هیچ ساعی نباید کشاد و در معایبِ شخصی سخنی که گویند قبول نکرده در بد گویی کسان از اندک و بیسارِ هر سخن که بعرض رسد آنرا تاویل باید کرد و راهِ سخن دیگران را باید بست ـ و تا ببرهانی با هر و دلیلی ظاهر مشاهده نرود، ترهاتِ اربابِ غرض را نباید شنید و بر قولِ ایشان عمل نباید کرد و چون معلوم کنند که خالی از غرض و ریاست، بسرحدِ قبول باید رسانید ـ

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Since the inherent worth of an individual depends on his excellence in clarity of judgment in every circumstance and occurrence, penetrating intellect and world-adorning thinking should characterize a just ruler and a perfect judge. Considering inquiry and investigation obligatory, the rulers should consistently practice caution and interrogation. They should deliberate over whatever reaches them and should with the bridle of patience prevent anger’s steed from running wild. They should alleviate doubt’s darkness with the light of intellect, should not lend [their] ears to the defamation of any slanderer, and should reject whatever others tell [them] of the faults of any individual. The rulers should interpret the evil spoken of others – whatever reaches them, whether it is small or big; they should [make sure to] close the avenue of talking about others. Until and unless they do witness manifest proof and clear argument [of what is said], they should ignore the idle talk of selfish people and should not act upon their words. When the rulers find out what these people say is independent and sincere, only then should they accept it.

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و باید که چون کسی را بتقربِ خود سرافراز دهند، سخنِ دیگران در بابِ شکستِ او بعزِ قبول نرسانند که نزدِ پادشاهی هر که مقرب شد هر آینه محسودِ اکفا و اقران خواهد گشت و جمعی بر حسد خواهد برد ـ و چون اساسِ عنایتِ سلطان در بارۀ او محکم بینند، بلطایف الحیل در نقصِ حرمتش کوشیده از روی دولتخواهی سخنانِ فریبنده مکر آمیز بعرض رسانند، تا وقتیکه مزاجِ سلطانرا بروی متغیر کرده درین ضمن مقصودِ ایشان بحصول پیوندد و چون راهِ این معنی یافتند اکثر ارکانِ دولت او را منکوب مخذول ساخته از اینجهت خللِ کلی بپادشاه سرایت کند و خاتمتِ کار بفساد انجامد و دفترِ نشاط و بهجتِ او بر طاقچه عدم اُفتد، بلکه چون این صفت از کسی مشاهده کنند، هر چند زودتر آتشِ سعایتِ او بآبِ شمشیر فرو نشانند تا دودِ آن عرصۀ عالم را تیره و چشمِ روزگار را خیره نسازد ـ

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When rulers exalt someone [by bringing him] close to them, they should not entertain the suggestion of others for his downfall. Indeed, whoever becomes close to the ruler will be envied by his peers and contemporaries and many will be jealous of him. When [rivals] see the ruler strongly favoring him, they will try to damage his honor by various tricks of diplomacy. [In pretense] of showing concern for the welfare of the state, they will transmit beguiling and deceitful words until they turn the ruler’s heart from him – thus do they achieve their objective. Once they have learned this tactic, most of the nobility will make the ruler miserable and frustrated. Total confusion will overpower the emperor and his endeavors will end in violence. The record of his happiness and exaltation will fall into the abyss of extinction. If, however, the rulers observe this trait in someone, they should extinguish, as soon as possible, the fire of his calumny by the luster of the sword, so that it does not blacken the surface of the world and blind the eye of Time.

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و اگرچه علمای دین و عارفانِ معارفِ حق الیقین در فضیلتِ عفو و منقبتِ احسان مبالغها کرده اند، اما درین امور که اثرِ آن در فسادِ عالم و ضررِ آن در نهادِ بنی آدم شایع باشد، عقوبت بمراتب از عفو اولست ـ و در اینجا عفو و اغماض را مجال نباید داد و تنبیه و تادیبِ مفسدانرا از لوازم باید شناخت ـ

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Although scholars of religion and mystics of the highest order have greatly stressed the virtues of forgiveness and the glory of beneficence, punishment is far better than forgiveness in matters that would result in violence in the world and damage to the very foundation of the human race. In such cases, there should be no room for amnesty and indulgence. The punishment for and chastisement of seditious persons should be considered obligatory.

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بر آنکس است که بآزارِ خلق فرماید

عدوی مملکتست آن به کشتنش فرمای

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The individual who favors hurting people
Is the enemy of the country, and [the ruler] should order his execution.

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فصل ششم: در تربیتِ ملازمان

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Section 6: On Training Servants

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و این فصل منقصم بر دو قسم است ـ قسمِ اول: در تربیتِ پادشاهان ملازمانرا ـ قسم دویم: در آدابِ خدمت ملوک که چون تقربِ خدمت ایشان بهم رسد بچه عنوان سلوک باید کرد ـ

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This section is divided into two subsections: (i) on the training of employees by rulers; and (ii) on the etiquette of serving emperors: on how to behave when one gains access to the imperial service.

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قسمِ اول: در تربیتِ پادشاهان ملازمانرا ـ

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Subsection (i): On the Training of Servants by Emperors

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بدانکه سلاطین و ملوک را از ارکانِ دولت و اعیانِ حضرت و سایر ملازمان گریز نیست و حاجتِ پادشاهان بکافیانِ ناصح و عاملانِ امین که استحقاقِ محرمیتِ اسرار و استعداد و استقلال در مهمات داشته باشند، خود مقرر است ـ و گفته اند که قصرِ سلطنت را چهار قایمه است که اگر یکی نباشد اساسِ مهمات استحکام نیابد ـ

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Know that emperors and rulers cannot do without pillars of the empire [nobility], eyes of the court [ministers], and other employees. There is an unquestionable need for emperors to have faithful advisers and honest officials [‘āmilān] worthy of being confidants in [state] secrets and with ability and perseverance [to undertake] expeditions. It is said that the citadel of empire has four pillars and if one is missing, the foundation of [state] affairs cannot be strengthened.
[The four pillars are]:

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اول: امرای عظام که اصحابِ سیف اند و اطرافِ مملکت را محافظت کرده شرِ دشمنانرا از شاه و رعیت باز دارند و ایشان رکنِ دولت و اساسِ سلطنت باشند ـ

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First, the great nobles [umarā’-i ‘uẓẓām] who are the men of the sword [arbāb-i saif] and who, having protected the frontiers of the state, divert the evil of enemies from the emperor and subjects; they are the pillar of the state and the foundation of the empire.

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دویم: وزراء کافی کفایت و عمالِ صاحبِ دیانت که ایشان پیرایۀ ملک و سببِ استحکامِ بنای سلطنت و انتظامِ امورِ مملکت اند ـ و مهمِ والی مملکت بی اربابِ قلم متمشی نشود و بلکه بچند وجه اینجماعت را بر اصحابِ سیف تفوقست: یکی آنکه شمشیر دشمنانرا بکار آید نه دوستانرا، و قلم هم برای نفعِ دوستان بکار آید و هم برای دفعِ دشمنان ـ و کاری که بقلم توان پرداخت به شمشیر نتوان ساخت ـ دویم: آنکه اصحابِ سیف را هوسِ ملک داری در سر پدید آید و از اهلِ قلم هرگز این حرکت در وجود نیاید ـ سیم: آنکه اصحابِ سیف خزانه را تهی سازند و اربابِ قلم خزانه را پر کنند و محلِ دخل عزیزتر از محلِ خرج باشد ـ

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Second, the efficacious and competent ministers [wuzarā’] and honest revenue collectors [‘ummāl]; they adorn the state and lead to the consolidation of the bases of the empire and to administration of the state affairs. The campaigns of the ruler of the empire are not completed without the people of the pen [arbāb-i qalam]. Rather, this group has superiority over the people of the sword for several reasons. First, the sword is useful against enemies but not for friends [whereas] the pen is used for the benefit of friends as well as in warding off enemies – the task that can be performed with a pen cannot be done with a sword; second, the notion of gaining sovereignty comes to the minds of the people of the sword, but the people of the pen would never behave in such a manner; third, the people of the sword empty the treasury whereas the people of the pen replenish it. [Indeed], the source of income is appreciated more than the source of expenditure.

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هرآینه هر پادشاه که زمامِ مصالح و مهماتِ خود را بوزیری دانای هوشمندِ نیک سیرت، بی طمع، بلند همت، متدین سپارد، هرگز دستِ ناکامی بدامنِ اقبالِ او نرسد و پای حوادث گردِ ساحتِ سلطنتِ او نگردد ـ که اگر بر خلافِ این بود، وزیرِ بد نیت ناپاک طینت در مهمات مدخل نماید ـ هر چند پادشاه هذاتِ خویش عادل و کم آزار و نیکوکار بود، منافع عدل و رافتِ او از رعایا و مردم منقطع گشته، از خوفِ او قصه پر غصه مظلومان بعرض نرسد ـ چنانچه آبِ شیرینِ صافی که در آن صورتِ نهنگی معاینه بیند، هیچ تشنه هر چند بغایت متعطش باشد نه دست بران تواند کشاد و نه پای در آن تواند نهاد ـ

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Truly, the hand of failure would never find access to the field of glory, and the foot of disaster would not approach near the empire of the ruler who entrusts the reins of his affairs and his expeditions to a wise, prudent, selfless, magnanimous, and upright minister [wazīr]. [However], if the situation is otherwise and a malevolent and iniquitous [person] is in charge of the state affairs, no matter how just, humane, and virtuous the emperor himself is, the peasantry and the people cease to benefit from his justice and compassion. Owing to fear of the wazīr, an account of the grief of afflicted people does not reach the emperor. [In analogy], if a person notices the face of an alligator in sweet and pure water, he can neither extend his hand [to get the water] nor lower his foot into it, no matter how great his thirst.

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سیم: حاکمی از جانبِ سلطان که تفحصِ احوالِ خلایق نموده، دادِ ضعیف از قوی بستاند و اهلِ فسق و فجور را مخذول و مقهور گرداند ـ

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Third, a magistrate [ḥākim] representing the ruler, who investigates the affairs of the people, punishes the powerful person on behalf of the weak, and thwarts and vanquishes adulterers and sinners.

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چهارم: صاحب خبرانِ امین که پیوسته احوالِ مملکت و اعمالِ عمال و حالات رعیت را معلوم نموده، خللی از شایبۀ غرض و ریا بخدمتِ سلطان عرض کنند که چون خبرِ مملکت و ولایت از پادشاه پوشیده گردد، از دوست و دشمن و نیک و بد غافل بوده هر که هر چند خواهد بکند، و چون او بیخبر باشد از اطراف و جوانب انواع فتنها برخاسته، از این سبب بنای سلطنت متزلزل گردد ـ بس جهاندار آن باشد که گروهی را که بکمال خرد و صلاح و هنر و عفاف و امانت و دیانت و تقوی و حق گذاری و هوا خواهی آراسته بوده، از اقران باین صفات ممتاز باشد، تربیت نموده ـ حیثیت آنکه هر یک بچکار آیند، و هر کدام چه عمل را شایند حاصل کنند، و فرد فرد را فرا خورِ حال و اندازه رای و شجاعت و مقدارِ عقل و کیاست و کفایت بکاری نامزد فرمایند ـ

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Fourth, trustworthy reporters [ṣāḥib-i khabrān-i amīn] who continuously make independent and faithful reports to the ruler after having probed the conditions of the country, the performance of revenue collectors, and the state of the peasantry. When news of the country and province is concealed from the emperor and he remains unaware of the activities of friends and enemies, of virtuous and wicked persons, everyone is [free] to do as he wishes. When the ruler is uninformed, various kinds of disturbances arise all around and rock the foundations of the empire. Therefore, worthy rulers should train a group of people who are distinguished among their peers for being endowed with qualities such as wisdom, rectitude, knowledge, righteousness, honesty, integrity, piety, dutifulness, and loyalty. The rulers should also assess the potential of each individual for a position according to his suitability, capacity of judgment, valor, level of intellect, sagacity, and resourcefulness.

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و یک کس را دو عمل ندهند که دو عمل بر مراد ساخته و پرداخته نگردد که از این هر فردی کاری آید و هر مردی عملی را شاید ـ و خود تفحصِ احوال و اشتغالی که بعمال و امینان تفویض میفرمایند، بجای آورده معلوم کنند که از مباشرانِ عمال کدام رعیت پرور و متدین است و کدام جفا گستر و خاین ـ او را که بصفتِ رعیت پروری و امانت موصوف بوده از عهدۀ مهمی که بدو مفوض است بر وجهی که باید و شاید بیرون آید، نوازش فرموده دران شغل دستِ قوی دارد ـ و آنکه غمِ زیردستان نمی خورد و در لوازمِ خدمتِ خود تهاون مینماید و خیانت را از دست نداده بد نفسی را شعار و دثار خود می سازد، نامش از جریدۀ عمل محو کرده در دفترِ عزل ثبت نماید که اساسِ ستم را ویران ساختن و اهلِ خیانت را گوشمال دادن موافق رضای خالق و ملایمِ طبع خلایق است ـ و نیکوئی با بد نفسان مثابه بدی است با نیکوان و زنده گذاشتنِ ستمکاران برابرِ کشتن پرهیزگاران ـ

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[Rulers] should not assign two offices to one person because two assignments cannot be fittingly performed and managed. Every person is capable of doing one job and every individual is suited for one assignment. The rulers should take it upon themselves to investigate the affairs of the ‘āmils and amīns and [their handling of] the assignments entrusted to them. This will [help] the rulers know who among the chief ‘āmils is the sustainer of the peasantry and is righteous, and who is the oppressor and traitor. The official who is characterized by kindness to the peasantry and by honesty, who discharges his grave responsibilities in a fitting manner, the ruler should favor by strengthening his hand in the given position. [On the other hand], the official who does not care for the subjects and who is negligent in performing the essentials of his assignment, who continues dishonesty and makes depravity his way of life, should have his name obliterated by the ruler from the record of employment and inscribed in the register of dismissal. [Indeed], destroying the roots of tyranny and chastising the corrupt people pleases the Creator and comforts [His] creation. To do good to depraved people is like doing bad to good people. To keep tyrants alive is akin to killing pious people.

Front 100

و گفته اند که اساسِ تربیتِ ملازمانرا بلطف و قهر هر دو باید نهاد ـ بقهر بگیرند تا مردم دلیر نشوند و بلطف بگذارند تا ملازمان نا اُمید نشوند و لطف بر وجهی باید که سمتِ ضعف نداشته باشد و عنف چنان شاید که از وصمتِ ظلم خالی بود تا نه مخلصان از عنایتِ بیمکرانه نا اُمید باشند و نه مفسدان از بیمِ سیاست قدم در وادی جرأت نهند ـ و هر یک را در تربیت و تقویت بمرتبۀ خاص نگهداشته دیگریرا با او شریک و سهیم نسازند تا میانِ ملازمان حقد و حسد پیدا نشود، بلکه همه را بر دوستی و موافقتِ یکدیگر ترغیب نموده از مخالفت منع نمایند که موافقت و مخالصتِ ایشان دخلِ عظیم دارد و سخنِ هیچکدام را در بارۀ یکدیگر که از روی رشک و حسد گویند بسمع رضا اصغا ننمایند ـ

Back 100

It is said that the nurturing of employees should be founded in both kindness and severity. The rulers should treat employees sternly so that they do not become bold, and with kindness so that they do not despair. The kindness should be such that it shows no signs of weakness; and severity is appropriate only when it is free of the blemish of cruelty. Through such [policy], neither would loyal persons lose hope of the immense kindness [of the rulers], nor would seditious persons dare incite turmoil for fear of discipline. In their mentorship and support [of the nobility], rulers should hold each noble in a special place and should not make any other grandee his partner or equal, so that hatred and jealousy do not develop among them. Moreover, rulers should encourage friendship and harmony among all of them and discourage discord. Concordance and candor [of the nobility] is extremely beneficial. Rulers should not listen with approval to the conversation of any noble against any other when it is prompted by pride and jealousy.

Front 101

و نگذارند که مردمِ نا اهلِ بد گوهر با مردمِ اصیلِ پاک طینتِ خردمند در مقامِ برابری درآیند ـ و نگاهداشتِ این مرتبه را در قوانینِ سلطنت و مراسمِ جهانداری اصلی معتبر دانند که اگر تفاوتِ مراتب از میان برخیزد و اراذل با اوساط و اوساط با اشراف لافِ همسری زنند، هیبتِ جهانداری را زیان دارد و خللی کلی در ارکانِ مملکت پدید آید ـ و ازینجهة ملوکِ سابقه نگذاشتندی که مردمِ فرومایه بد اصل علمِ خط آموخته، مسایلِ استیفاء و قانونِ سیاق بدانند ـ زیرا که چون این رسم استمرار یابد و اربابِ حرفت در معرضِ اصحابِ دولت درآیند، هرآینه مضرت این شایع گشته، اسبابِ معیشتِ خاص و عام خلل پذیر شود ـ

Back 101

Rulers should not place incompetent and low-born [bad-gauhar] people on the same footing with a high-born [person] [aṣīl] and prudent persons of pure extraction [pāk-ṭīnat]. They should regard the maintenance of this hierarchy as a true principle in the laws of the empire and the covenants of kingship. If the distinction of ranks is abolished and the low-born [arāẕil] boast of equality with the people of the middle class [ausāṭ] and the middle class of equality with the high-born, the grandeur of kingship will be damaged and total confusion will occur among the nobility. For this reason, past rulers did not let the ignoble and ill-bred people learn calligraphy, the precepts of revenue accounts, and the rules of arithmetic. When this tradition [of permitting education] gains permanence, and when artisans [arbāb-i ḥirfat] join the ranks of the grandees of the state, undoubtedly, its impairment spreads and the economic resources of the noble and plebeian alike are disturbed.

Front 102

و چون خدمتگارانِ کافی و ملازمانِ کاردان زیب و زینتِ بارگاهِ ملوک اند و زینتِ خدمتگارانِ ملوک عقل و کفایت است و زیبِ این طایفه دانش و درایت، پادشاهانرا باید که نظر بر محاسنِ اخلاق و متانتِ عقل و اصالتِ رای و کیاست و کاردانی و امانت و دیانت و اخلاص و هوا خواهی ملازمان و ارکانِ دولت کرده، سزاوارِ تربیت جمعی را دانند که عزِ اصالت با شرفِ فضیلت و امانت و دیانت جمع کرده باشند ـ و چون کسی را خواهند تربیت کنند باید که اول نقودِ احوالِ او را بر محکِ آزمایش و امتحان زده، عیارِ رای و دانش و عقل و درایت و اخلاصِ او را معلوم کنند و این سه صفت را درو ملاحظه نمایند ـ

Back 102

Since efficacious servants and skillful employees are the adornment and decoration of royal courts, since the grace of imperial servants lies in their intellect and competence, and since the elegance of this group lies in the knowledge and learning [of its members], it is necessary for rulers to evaluate the virtues of character, the depth of thought, the soundness of counsel, and the vivacity, skillfulness, honesty, integrity, sincerity, and loyalty of the servants and nobility, and to consider only those worthy of encouragement who have combined the honor of steadfastness with the dignity of eminence, honesty, and integrity. When they wish to patronize someone, [rulers] must at first probe and examine the affairs of that individual to measure his judgment, knowledge, intellect, learning, and loyalty, and to look for [the following] three qualities in him.

Front 103

اول: امانت در فعل، که مجاورانِ عتبه سلطنت بصفتِ امانت موصول باشند، هم مبانی سلطنت استحکام دارد و هم خلایق از ضررِ ایشان ایمن اند که اگر چهرۀ حالِ ایشان بخالِ خیانت سیاه بود و سخنِ ایشان نزدِ سلطان بدرجۀ کمال رسیده باشد، شاید که بیگناهی را در معرضِ بلیه افگنند ـ

Back 103

First, honesty in actions. When employees of the imperial court are characterized by the quality of honesty, the foundations of the empire are more sound and the masses, too, are kept safe from their [the employees’] oppressions. [However], if their demeanor is tarnished by dishonesty and they [also] have great influence over the ruler, they may afflict an innocent person with misfortune.

Front 104

دویم: راستی در قول، که هیچ عیبی عظیم تر از دروغ نیست و هیچ چیز بدتر از دروغ گفتن نه ـ و اگر کسی را همه فضایل جمع گردد، چون دروغ گویی بود اعتماد را نشاید ـ و هر کس شمشیرِ زبانش جوهرِ صدق نداشته باشد، در نظرِ مردم او را شکوهی نباشد ـ

Back 104

Second, truthfulness in speech. No fault is more glaring than falsehood and nothing is worse than telling a lie. If someone embodies all virtues and is a liar, he is not worthy of trust. The person whose tongue’s sword lacks the luster of truthfulness will have no dignity in the eyes of people.

Front 105

سیم: اصلِ پاک و همتِ عالی، که فرو مایه و بی همت قدرِ انعام و اکرام نشناسد و پادشاه را از منهاجِ سخاوت منحرف ساخته نگذارد که بهیچکس فیضی و کرامتی میرسانیده باشد و بزرگان گفته اند که هر که در اصل نسیب نیست، امید را درو هیچ نصیب نیست ـ و چون باین صفت موصول بوده بحیلۀ قضایل متحلی و از شیمۀ رذایل خالی اُفتد و عفافِ موروث و صلاحِ مکتسب را با یک دیگر جمع کرده از بوتۀ امتحان بنوعی که تقریر اُفتاد مخلص و بیغش بیرون آید، بنظرِ تربیت در وی نظر کرده، در تربیتِ او تربیتِ مصالح نگاهدارند و بتدریج او را بمراتبِ تقرب و مدارجِ تمکن رسانند تا حرمتِ او در چشمها و هیبتِ او در دلها متمکن گردد ـ

Back 105

Third, purity of lineage [aṣl-i pāk] and high-mindedness. A lowly and stingy person does not recognize the worth of favors and honors, diverts the ruler from the path of generosity, and prevents him from bestowing beneficence and honors on anyone. Sages have opined that whoever is not of high birth is not destined to hope [for high office]. When an individual is distinguished by the qualities [of purity of lineage, etc.], he is graced by eminence and is free from lowly habits. Having combined inherent righteousness with acquired integrity, this individual exits form the rulers’ aforesaid crucible faithful and candid. [The rulers, in turn,] should consider patronizing and nurturing him. They [thus] insure gain in their [own] affairs. [Sovereigns] should promote him gradually into the ranks of propinquity and authority so that his reputation and dignity are firmly established in people’s eyes and hearts.

Front 106

و حکماء گفته اند که پادشاه در تربیتِ ملازمان چون طبیبِ حاذق می باید که تا اول از حالِ بیمار و کیفیتِ علت و اسباب و علاماتِ او استکشافی تمام و استفساری شافی ننماید، در معالجت و مداورت شروع نکند ـ همچنین پادشاهان نیز باید که بعد از تعرفِ حالِ خدمتگاران، آغازِ تربیت کرده آسان بر کسی اعتماد نکنند ـ و مردمِ عاقلِ فرزانه طلبیده، کسانی را که در کارها غافل و از هنرها عاطل باشند هر مردمانِ فاضلِ هنرمند ترجیح ندهند و منصبِ خردمندان را به بیخردان تفویض نکنند که حیلۀ سر به پای بستن و پیرایۀ پای بسر آویختن است و هر جا که اهلِ هنر ضایع مانند و اربابِ جهل و سفاهت زمامِ اختیار بدست گیرند، خللِ کلی در ارکانِ سلطنت راه یافته شامتِ آن حال بر سپاه و رعیت برسد ـ

Back 106

Sages have said that the emperor, [in his efforts] to be mentor for the employees, should be like an adept physician. The physician cannot initiate medical treatment and remedy unless he first makes a thorough investigation and categorical inquiry into the condition of the patient about the particulars of the disease, its causes and symptoms. Similarly, emperors, after making inquiries into the affairs of the employees and initiating their patronage, should not easily trust any individual. They should search for prudent and learned men, not opt for negligent and incompetent individuals over accomplished and skillful persons, and not appoint stupid people to positions belonging to wise individuals. It would be like tying a head ornament to the feet, or hanging footwear on the head. Wherever skillful people perish and ignorant and stupid people assume the reins of power, there complete confusion overtakes the nobility leading to disaster for the army and peasantry.

Front 107

ـ [به] همای گو مفگن سایۀ شرف برگز

دران دیار که طوطی کم از زغن باشد

Back 107

Tell the hamā to never bless with its shadow
The land where parrots are fewer in number than crows

[footnote: Hamā, a legendary bird of good omen, foretelling of a crown upon the head that it overshadows.]

Front 108

و آن را که جوهرِ اصلی دارد لائقِ تربیت دانسته از تربیتِ بد گوهرِ بد اصلی اجتناب نمایند که هر سنگی جوهر نگردد و هر خونی مشکِ اذفر نشود ـ و آن را که خستِ ذات و دناءتِ طبیعت و خبثِ باطن بود ملاحظۀ امانت و رعایتِ دیانت نکند ـ و چون صفتِ امانت و دیانت که اصل اللبابست از میانه مرتفع شد هر عیبی که در حیز امکان داخل است ازو توقع توان کرد، چه از کج مزاج بهیچگونه راستی نیاید و بد اصلِ زشت سیرت بتکلف ستوده خوی و پاکیزه خصلت نشود ـ « کل اناء یترشح بما فیه » ـ

Back 108

[The emperor] should consider worthy of patronage only an individual of pure essence, and refrain from encouraging the wicked person of mean origin – not every stone becomes a gem and not every crimson fluid is turned into the finest musk. A despicable person of mean disposition and nasty mind does not think of or revere honesty and integrity. When honesty and integrity – the quintessence of purity – dissipate, one can expect every possible vice from that individual. A peevish man can by no means be led into rectitude, nor can a lowly and ill-mannered person, by forcing himself, [acquire] laudable disposition and pure-mindedness; [as the Arabic proverb says] “The vessel will give out whatever is in it.”

Front 109

و گفته اند که نفسِ خسیس را پروردن آبروی خود بردن و سر رشتۀ کارِ خود کم کردن ست و در تهذیب و تربیتِ چنین کسان سعی نمودن همچنان باشد که شمشیر بر سنگ آزمودن، و از زهرِ هلاهل خاصیتِ تریاقِ فاروق طلب کردن ـ

Back 109

[Another] maxim [states] that to nurture a sordid person is to disgrace oneself and shorten the life of one’s pursuits. Efforts to civilize and sustain such people are like testing one’s sword on stone or expecting the qualities of best treacle from deadly poison.

Front 110

هر که در اصل بد گوهر اُفتاد

هیچ نیکی ازان مدار اُمید

زانکه هرگز بجهد نتوان ساخت

از کلاغِ سیاه بازِ سفید

Back 110

A person who is mean by nature,
Do not expect any goodness from

Because one can never make, no matter how one tries,
A white falcon from a black crow.

Front 111

اما ایشان را هم یکباره از عاطفتِ خود چنان محروم نباید گردانید که نا اُمید شده ترکِ ملازمت گیرند و بجانبِ دشمن میل کنند، بلکه باید همیشه میانِ خوف و رجا روزگارِ ایشان گذشته ، مهمِ ایشان بوعده و وعید و بیم و اُمید باشد ـ چنانچه توانگری ایشان را مستقل گرداند و آن سببِ طغیان و عصیان شود، نا اُمیدی نیز ایشان را دلیر سازد و این سببِ شکستِ ملوک گردد ـ

Back 111

[The sovereigns] should not, however, deprive these people altogether of their benefaction, lest in despair they resign from the [imperial] service and turn to the enemy. Rather, [the attitude of the ruler should be such] that [these people] live between fear and hope, and are caught between promises and evasions and between apprehension and expectation. Just as riches make these people independent, causing rebellion and transgression, so does despair make them fearless, resulting in the defeat of rulers.

Front 112

نومید دلیر باشد و چیره زبان

کاری مکن ای دوست که نومید شوم

Back 112

A desperate person can become bold and insolent,
O, my friend, do not do that which makes me dejected.

Front 113

و نیز باید که زیردستان را از پیشِ نظرِ عاطفت دور ندارند که چنانچه بارکانِ دولت و اعیانِ حضرت در کفایتِ مهمات احتیاج می اُفتند، یمکن که بدرگاهِ ایشان مهمی حادث شود که بمددِ زیردستان باتمام رسد ـ

Back 113

[Rulers] should not deny their benefactions to their subjects. Just as they need the nobility and grandees of the court to successfully undertake campaigns, so they may need the help of their subjects in overcoming any emergency at the court.

Front 114

کاندرین راه چو طاؤوس بکار است مگس

Back 114

[Yes], on this path [world], a fly is as useful as a peacock.

Front 115

کاری که از سوزنِ ضعیف آید، نیزۀ سرافراز در ترتیبِ آن مقصر است و مهمی که قلمتراشِ نحیف سازد، شمشیرِ آبدار در اتمامِ آن متحیرـ و هیچ خدمتگار هر چند بیقدر و بیمقدار باشد، از جذبِ منفعتی و دفع مضرتی خالی نیست ـ چه چوبِ خشک که بخروارها در رهگذارها اُفتاده باشد، امکان دارد که بروزی بکار آید و اگر هیچ را نمی شاید ازان خلال توان ساخت ـ

Back 115

The work that a thin needle can perform cannot be done by an erect spear. A lustrous sword is at a loss to do what a thin pen-knife can. An [imperial] retainer, despite insignificance and powerlessness, has [the ability] to be of some benefit or to prevent some harm [to his master]. Dried wood, lying by ass-loads on the paths, may be of appropriate use one day. If it is suitable for nothing else, a toothpick [at least] can be made from it.

Front 116

اگر دستۀ گل نیاید از ما

هم هیزمِ دیگ را بشائیم

Back 116

If we are incapable of making a bouquet of flowers,
We should be good enough to be wood for the cauldron.

Front 117

گفته اند که مرتبۀ سلطنت مثابۀ رتبۀ حسن و جمال ست، چنانچه محبوبِ دلآویز را هر چند عاشق بیشتر است، حسنِ او را جلوتِ ظهور زیادت بود ـ سلاطین را نیز هر چند ملازم بیشتر است، میلِ ایشان بر زیادتی خدم و حشم بیشتر بود پس ایشان را باید که با امراء و ارکانِ دولت و سرانِ سپاه و ملازمانِ درگاه طریقِ عنایت و شفقت مسلوک داشته روز بروز در ازدیادِ ایشان میکوشیده باشند ـ

Back 117

It is said that the position of an empire is that of beauty and elegance. The more lovers of a charming beloved there are, the more increased splendor there is in her appearance. [Similarly], the more servants sovereigns have, the more inclined they are to increase the number of grandees, nobles, army chiefs, and court attendants through succor and kindness.

Front 118

و چون کسی را تربیت کنند بی سببِ کلی او را خوار نسازند و هر کرا بردارند بی آنکه امری عظیم ازو حادث شود از نظر نیندازند که زود برداشتن و زود افگندن سطوتِ سلطنت را زیان دارد و بمجرد گمان ملازمان و نزدیکانِ خود را دور نگردانند ـ و تا جمالِ یقین از پسِ پردۀ گمان روی ننماید در تضیع حقوقِ ایشان سعی ننمایند و بمجرد شنیدنِ سخنی از جا نرفته، تا بدلیلِ روشن و برهانی قاطع بر خقیقتِ مهمی اطلاع نیابند، هیچ حکمی به امضا نرسانند که تیشه بر پای خود زدنست و از طریقِ مروت و منهاجِ حقیقت دور شدن ـ و بعد ازان که سخن اهلِ غرض در معرضِ قبول اُفتاد و عملِ نا پسندیده در وجود آمد، هر چند سخن چینِ صاحبِ غرض را بر وجهی گوشمال دهند که عبرتِ دیگران شود، اما خانۀ عقلِ خود را خراب کرده باشند و پشیمانی سود ندهد، چه بهمه وقت چاکری که از عهدۀ کفایتِ مهمات بیرون آید نتوان یافت و ملازمی که محلِ اعتماد و لائقِ تربیت باشد بدست نتوان آورد ـ و چنانچه سخنِ دیگران را در بارۀ او بسمعِ رضا اصغا نمی فرمایند، باید که بسخنِ او نیز بدیگران استخفاف روا ندارند تا دیگر ملازمان و دولتخواهان از ملازمتش متنفر نشوند و منافع خدمت و فوایدِ نصیحتِ ایشان منقطع نگردد، چه ازین صورت آفتهای بزرگ بظهور رسد ـ

Back 118

When [rulers] patronize someone, they should not humiliate him without the best of reasons; whomever they elevate, they should not disgrace unless he commits a grave mistake. Quick exaltation and rapid abasement damage the majesty of the empire. [Sovereigns] should not banish their retainers and relations on mere suspicion. Unless the suspicion is well-founded, they should not attempt to annul their rights; and they should not become enraged on mere hearsay. Until they receive information on the truth of the matter, with convincing argument and evident proof, they should not sign any decree. [If they were to do so], it would mar their own work and deviate from the policy of generosity and truth. In accepting the word of a selfish person and committing a disagreeable act, they would ruin their edifice of wisdom. Any chastisement of the selfish calumniator for the sake of admonishing others [or done out of] repentance would be of no avail. Certainly, it is not always possible to find an employee who carries out enterprises successfully; and it is not easy to spot a servant worthy of confidence and patronage. Just as the rulers do not lent a receptive ear to the talk of others concerning that individual, they should likewise not hold other [employees] in indignity on [that individual’s] comments [about them]. [Such policy] will prevent aversion of other employees and well-wishers toward that individual’s service; and [with such policy] the benefits of their service and advantages of their counsel [to the rulers] would not cease. [Otherwise], such a situation could cause grave disasters.

Front 119

که گفته اند آفتِ ملک و خطرِ سلطنت بیکی ازین سه چهار چیز باشد ـ

Back 119

It is said that any of the following three or four things could bring calamity to the country and danger to the empire:

Front 120

اول: نیک خواهان را از خود محروم گردانیدن و اهلِ رای و تجربه را خوار داشتن ـ

دویم: هوا و هوس، و آن مولع بودن است بزنان و راغب بودن بشکار و مشغول شدن بشراب و میل نمودن بلهو و لعب ـ

سیم: تند خویی که افراط بودن در خشم راندن و مبالغه در عقوبت و سیاست ـ

چهارم: جهل، و آنچنان باشد که در موضع صلح بجنگ گرایند و در محلِ جنگ بصلح میل نمایند و در وقتِ ملاطفت مجادلت نمایند ـ و آنجا که سدِ قهر باید بست درِ لطف بکشایند ـ

Back 120

First, depriving well-wishers of propinquity and holding prudent and experienced people in humiliation.

Second, sensuality, that is, passionate desire for women, fondness for hunting, preoccupation with wine [drinking], and inclination toward amusement.

Third, harshness, that is, excessive expression of anger and immoderation in punishment and discipline.

Fourth, foolishness, that is, taking up arms in time of reconciliation and inclining toward peace when it is appropriate to fight, being contentious at a time requiring benignity, and opening the door of benevolence when wrath’s barrier should be erected.

Front 121

پس باید که ملازمانرا باندک جریمه در معرضِ عتاب و خطاب در نیاورند که همواره سلاطین بآبِ عفو و مرحمت، نقشِ جرایم از جرایدِ احوالِ اصاغر فرو شسته اند و از روی شفقت دامنِ اغماض بر بی ادبی و جسارتِ ایشان پوشیده و چون از مقربان و ملازمان جنایتی بظهور رسد و بعفوِ ایشان مستظهر شوند، دیگر باره از شربتِ عنایت سیراب گردانیده، شرمندۀ تفقدِ خود سازند که این شرمندگی ایشانرا بدتر از انواعِ سیاست است ـ

Back 121

Thus, rulers should not censure and reproach retainers on minor faults. Sovereigns have always washed the stains of offenses from the records of ordinary people with the water of forgiveness and clemency and, in their compassion, they have disregarded the temerity and rudeness [of these individuals]. When [the royal] family and its employees commit a crime and are [in turn] comforted by the emperor’s forgiveness and made succulent anew with the nectar of their benevolence, [these individuals] become embarrassed by the royal kindness. This sense of guilt is worse than any disciplinary [action].

Front 122

چوب را آب فرو [می] نبرد حکمت چیست

شرمش آید ز فرو بردنِ پروردۀ خویش

Back 122

Why is it that water does not drown wood?
Because it is ashamed to swallow its own fosterling.

Front 123

و اگر احیانًا کسی را موردِ عتاب و خطاب فرمایند، بزودی مشمولِ عواطف نسازند و هرگز حکمِ بیهوده نفرموده، هر مهمی که بدان امر کنند و سخنی که بر زبانِ ایشان جاری شود، بنقیضِ آن تا ممکن باشد تکلم نکنند که جمیعِ اینها محمول برخفت است ـ و اگر میانِ خشم و لطفِ ایشان مدتی نگذرد اعتباری نداشته باشند ـ

Back 123

If rulers reprove and censure someone, then they should not grant favors shortly afterwards and they should never issue an absurd decree. In every enterprise they command and every word they utter, they should try, as far as possible, not to reverse themselves. All these things convey disrespect [of the emperors’ position]. If there is no interlude between their anger and kindness, they will not appear credible.

Front 124

و باید هر کسی را ترتیب کنند، در تربیت و تقرب او زیاده از حد مبالغه جایز ندارند ـ که چون کسی دستِ خود را در امر و نهی قوی و مطلق دید و زمامِ حل و عقدِ جمهور در قبضۀ اقتدارِ خود یافت، مرغِ فتنه در آشیانۀ دماغِ او بیضه نهاده، هوای عصیان از سویدای دلِ او سر بر خواهد زد و مخربِ بنای سلطنت خواهد شد ـ پس چون یکی از خدمتگاران را بدرجه و حرمت و مال و حشمت مقابلِ خود رسانند باید که پیش از فواتِ فرصت چارۀ این کار بکنند و الا کار بجای رسد که انگشتِ ندامت بدندانِ تحیر گزند و سودی ندهد ـ چه از جمعی که بجان ایمن نتوان بود بخشودن خطاست و ایشان را بزندانِ کور محبوس ساختن کارِ عقلاء ـ

Back 124

When they patronize someone, they should not permit an overflow of their patronage and propinquity. When an individual sees his hand strong and absolute in issuing orders and counter-orders and finds himself controlling the destiny of the people, the seeds of sedition are sown in his mind. The desire for rebellion will creep into the core of his heart and ravage the foundations of the empire. Therefore, when [rulers] make one of their employees equal to themselves in rank, prestige, wealth, and grandeur, they must rectify it before the opportunity escapes them. Otherwise they will be regretfully bewildered, which will be of no help [to them]. Indeed, it is an error to forgive people who pose a threat to one’s survival and it is a prudent act to imprison them in a cell.

Front 125

با آنکه دندان را با آدمی مصاحبتِ دیرین ست، چون درد گرفت جز بقلع از رنجِ آن شفا نتوان یافت و طعام که ممدِ حیوتست، چون در معده فاسد شد جز بدفع از مضرتِ آن خلاص نتوان یافت ـ و انگشت که زینتِ دست و آلتِ قبض و بسط است، اگر مار بران زخمی زند، بجهة حفظِ باقی جثه ببرند و مشقتِ آنرا عین راحت شمرند ـ درین باب حکماء گفته اند که مردم سه گروه اند: عاقلِ کامل، نیم عاقل و جاهلِ غافل ـ

Back 125

Despite a man’s long association with teeth, the extraction of the tooth is the only way to get relief from the pain of a toothache. Food helps prolong life, but when it turns bad in the stomach, its evacuation is the only means of relief from its harm. A finger is an adornment for the hand and a tool [used] to close and open; however, if a snake bites it, it is severed to protect the rest of the body, and the pain [of its removal] is considered an assurance [of recovery]. On this topic, sages have opined that there are three groups of people; the perfectly prudent; the half-prudent; and the ill-advised, indolent.

Front 126

عاقلِ کامل آنست که دور اندیشی را شعارِ خود ساخته، پیوسته اندیشۀ عاقبتِ امور میکرده باشد و پیش از ظهورِ خطر چگونگی آنرا شناخته، آنچه دیگران در خواتیمِ کارها دانند، او در مبادی آن بدیدۀ عقلِ دور اندیش دیده، تدبیرِ اواخرِ امور در اوایل بکند و چنین کس پیش از آنکه در گردابِ فنا و بلا اُفتد، خود را بساحلِ خلاص تواند رسانید ـ

Back 126

The perfectly prudent is a person who makes farsightedness his habit, always contemplated the end of affairs, and recognizes the nature of danger before its occurrence. What others learn upon the termination of affairs, he, with his penetrating intellect, visualizes at the outset. He plans the conclusion of [his] undertakings at the beginning. Such a person can deliver himself on the shore of safety even before falling into the whirlpool of annihilation and calamity.

Front 127

و نیم عاقل آنست که چون بلای برسد دل را بر جای داشته حیرت و دهشت بخود راه ندهد و برین کس راهِ صواب و وجه تدبیر پوشیده نخواهد ماند ـ

Back 127

The half-prudent is an individual who keeps his heart intact and does not let himself be stupefied or terrified when confronted with disaster. The path of reason and the method of planning will not [in such a situation] remain concealed from this person.

Front 128

و جاهلِ غافل آنست که در وقتِ حدوثِ واقعه و وقوعِ حادثه سراسیمه و مضطرب و پریشان حال شده نتواند از ورطۀ محنت و بلا خلاص شد ـ

Back 128

An ill-advised, indolent person is one who is confounded, disturbed, and distressed by a looming episode and by the occurrence of a disaster, and [who] cannot rescue himself from the gulf of calamity.

Front 129

و نیز پادشاهانرا باید که چون دنیا محلِ حوادث است و کس نداند که در چه وقت حادثه روی خواهد داد و از کدام طرف فتنه پدید خواهد آمد، تربیتِ لشکر را عمده کارها دانسته پیوسته لشکری را آراسته داشته برای حرب آماده و مهیا باشند ـ و امراء و اعیانِ حضرت و ارکانِ دولت را نیز درین باب تاکید و قدغن نموده هر امیری را فراخورِ منصب و جاگیرِ خود مقرر فرمایند که چه مقدار لشکر نگاهدارد ـ و سال بسال لشکرِ خود و امراء را عرض دیده، اهتمام نمایند که جمیع اسلحه و اسباب و ادواتِ حربِ ایشان آماده و مهیا باشد که اگر سلاطین و امراء بجمعِ خزانه و مال مشغول گشته لشکر جمع نکنند، بوقتِ ضرورت در مانند و دران محل صندوقهای زر فایده نکند ـ و هر چند انگشتِ تاسف بدندان ندامت بگزند سودی ندهد ـ

Back 129

Since this world is an abode of misfortunes, no one knows at what moment a disaster might occur and from which direction a rebellion might ensue. It [therefore] behooves rulers to consider the organization of the army their prime duty, arrange the army, and always be ready and equipped for a war. They should concentrate on and emphasize [the importance of] this matter to the grandees, ministers, and nobility. They must assign an appropriate manṣab and jāgīr to every noble to maintain a certain number of troops. Every year they should inspect their own army and that of the nobles in a parade. They should pay [special] attention to the readiness of its weapons and other equipment of war. If the rulers and nobility preoccupy themselves in accumulating treasures and wealth and do not enlarge the army, they will be bewildered at the time of need and, at that moment, boxes filled with gold will be of no use. No matter how great their regret, it will be of no help.

Front 130

قسم دویم: در آدابِ خدمتِ ملوک

Back 130

Subsection (ii): On the Etiquette of Royal Service

Front 131

بدانکه خدمتِ سلاطین کاری پر خطر و مهمی سخت دشوار است و حکماء پادشاهانرا بکوهِ بلند تشبیه کرده اند که اگرچه دران معدنِ جواهرِ قیمتی ست هم رفتن بران دشوار است و هم مقام گرفتن دران مشکل ـ و خدمتِ ملوک را نیز بدریا تشبیه کرده اند که بازرگانی که سفرِ دریا اختیار کند، یا سودِ بسیار بدست آورد یا در غرقابِ هلاکت گرفتار شود ـ و گفته اند که پنج چیز درین جهان بی پنج چیز نباشد: ملازمتِ سلطان بی آفت، مالِ دنیا بی نخوت، متابعت بی محنت، مجالستِ زنان بی بلیت، مصاحبتِ لئیمان بی مذلت ـ هیچکس ملازمتِ ملوک اختیار نکند که بسلامت ازان ورطۀ خونخوار بیرون آید ـ و هیچکس از خمخانۀ دنیا جرعه نچشد که سرمست و بی باک نشده سر تجبر از گریبانِ عصیان بیرون نیاورد ـ و هیچکس در طریقِ هوا و هوس قدم ننهد که در معرضِ محنت نیفتد ـ و هیچ مرد با زن صحبت ندارد که بانواعِ فتنه مبتلا نشود و هیچکس با مردمِ لئیم شریرِ فتان اختلاط نکند که عاقبت خوار و ذلیل و بیمقدار نشود ـ

Back 131

Know that the imperial service is perilous and demanding. Sages have compared the rulers to a lofty mountain; although there be in it a mine of precious gems, it is arduous to pass over and difficult to stay atop. [The wise men] have also likened royal service to an ocean [and the employee] to a merchant embarking on a voyage – [the merchant] either accrues immense profit or becomes trapped in a whirlpool of annihilation. [Savants] have stated that in this world five things will not be without five [consequences]: imperial service without peril; worldly wealth without pride; harmony without effort; company of women without disaster; and association with scoundrels without disgrace. None joins the service of rulers and returns safely from the fatal precipice. Who takes a draught from the wine vault of the world [worldly wealth and fame] and does not become intoxicated, emboldened, and [thus] contumacious? None traverses the path of sensuality and does not fall to temptation. No man associates with a woman and is not carried away by diverse temptations. [It is hard] to find a person who socializes with ignoble, mischievous, and seditious individuals and is not in the end disgraced, humiliated, and abandoned.

Front 132

و اربابِ حکمت پادشاهانرا بآتشِ سوزان تشبیه کرده اند که اگرچه بپرتوِ عنایت کلبۀ تاریکِ اُمیدواران را روشن می سازند، ولی بشعلۀ سیاست نیز خرمنِ سوابقِ خدمتگاران را میسوزند ـ و خردِ کامل برین متفق است که هر که بآتش نزدیکتر، ضررِ او بیشتر ـ اما جمعی که از دور تماشای نورِ آتش کرده از احراق بیخبر اند، تصورِ لذتی و گمانِ منفعتی دارند و تقربِ ملوک را خواهانند و فی الحقیقة نه چنانست ـ اگر چنانچه ایشان از سیاستِ سلطانی و هول و هیبتِ پادشاهی وقوف یابند بایشان روشن گردد که هزار ساله عنایت با یکساعة سیاست برابر نیست ـ و حکماء گفته اند بیچاره کسی که در خدمتِ پادشاهان اُفتد، زیرا که زمامِ عهدِ ایشان سخت سست و بنای وفای ایشان بغایت ضعیف است ـ و همیشه رخسارِ مروت را بآسیبِ جفا خراشیده دارند و سر چشمۀ فتوت را بخاکِ بد عهدی انگاشته سازند ـ نه اخلاص و یکرنگی نزدِ ایشان حرمتی دارد و نه سابقه خدمت و نه رابطۀ ملازمت قدری و قیمتی ـ

Back 132

Philosophers have compared rulers to burning fires. Indeed, with the light of their favor, they illuminate the dark cell of candidates [for imperial service]; with the flame of chastisement, however, they also burn the harvest of employees’ past [service and dismiss them]. All agree that whoever is closer to fire is more [exposed] to danger. Nonetheless, people who have viewed the glow of fire from a distance are unaware of its burning [quality]. [Those aspiring for government position] imagine the pleasure, speculate about the benefits, and yearn for propinquity to the rulers. Such is not, however, the situation. If they became aware of the royal control and the imperial awe and terror, they would realize that favors of a thousand years do not equal discipline of one moment. Savants remark that helpless is he who serves the rulers. Because the thread of their promise is weak and the foundation of their fidelity shaky, they bruise civility’s face with wickedness and fill the fountain of generosity with the dirt of perfidy. They have no respect for sincerity and friendship, no regard for previous service to them, and no esteem for and appreciation of prior employment.

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گفته اند که صحبت با کسی که قدرِ آن نشناسد و خدمتِ شخصی که قیمتِ آن نداند مشابه آنست که کسی بر اُمیدِ محصول تخم در زمینِ شوره بیفشاند یا بر روی آبِ روان غزلهای تر و تازه نویسد ـ

Back 133

It is said that associating with one who does not appreciate the worth of it and serving one who does not recognize the value of it is like sowing seeds in marshy land in the hope of a harvest or like writing unique and refreshing ghazals in the surface of flowing water.

Front 134

از این خوان کس نخاید لقمۀ نان

که سنگی نایدش در زیرِ دندان

Back 134

From this dinner table, none eats a morsel
Without feeling a small stone under the teeth.

Front 135

و گفته اند که خدمتگارِ ملوک در خوف و خطر و بیم و دهشت همخوابۀ پلنگ و همخانۀ شیر می ماند ـ اگرچه پلنگ خفته و شیر نهفته باشد، عاقبت آن یکی سر برآرد و این دیگری دهن بکشاید ـ

Back 135

The saying is that a royal employee, in his fear, [sense of] danger, apprehension, and terror, is like one sleeping with a panther or like one dwelling with a lion. Although the panther sleeps and the lion hides, in time one [of these beasts] will rise and the other will open its mouth [to attack].

Front 136

مکن ملازمتِ پادشه ازان ترسم

که همچو صحبتِ سنگ و سبو شود ناگاه

Back 136

Join not the service of an emperor. I fear
It may turn unexpectedly into the interplay
of a stone and an ewer.

Front 137

هر که در خدمتِ ملوک بمرتبۀ تقرب رسد جلمه دوستان و دشمنانِ ملک خصم او شوند ـ دوستان از روی حسد بجهة جاه و منزلت و دشمنان بجهت مناصحتِ وی در مصالح ملک و ملت ـ و هر گاه اجماع بر عداوت منعقد شد البته ایمن نتوان بود و خوشدل نتوان زیست که اگرچه پای بر فرقِ کیوان نهد سر بسلامت نبرد ـ « والمخلصون علی خطر عظیم » از آنست که اهلِ حقیقت پشت بدیوارِ امن و راحت نهاده اند و روی از دنیی ناپایدار برتافته عبادتِ خالق را بر خدمتِ مخلوق گزیده اند که در حضرتِ عزت سهو و غلط و غفلت روا نست و ظلم و ستم جایز نه، جزای نیکی به بدی و پاداشِ طاعت بعقوبت نبندد ـ و در احکامِ بادشاهِ پادشاهان از سمتِ عدالت گریز نباشد ـ

Back 137

The majority of a ruler’s friends and enemies turn against the individual who is in imperial service and who gains closeness to the ruler – friends, from jealousy of his exaltation and his rank, enemies from his sincerity in [handling] state and community affairs. He cannot live happily and securely when most of the community assumes hostility; he cannot [then] save his neck even if he reaches Saturn’s heights. [The Arabic dictum that] “Sincere people are in great danger” comes from observing that contemplative people recline against a wall of peace and serenity. Turning away from the transitory world, they choose worship of the Creator, not service of His creatures. In the divine court of exaltation, there is not room for inadvertency, error, and negligence; oppression and tyranny are not permitted; rewarding good with evil and recompensing obedience with punishment do not hold there. In the ordinances of the Sovereign of sovereigns [God], there is no regression from justice.

Front 138

چه اکثر کارهای خلایق بر خلافِ صفتِ خالق بانواعِ اختلاف و تفاوت آلوده است، و از اتفاق و ملاحظۀ استحقاق بر طرف افتاده، گاه مجرمانِ لازم العقوبت را جزای کردارِ مخلصانِ صافی طویت ارزانی دارند و گاه ناصحانِ واجب التربیت را بعذابِ ذلتِ خاینان مؤخذ نمایند ـ کسی باشد که خزاینِ روی زمین بخازنِ شاه سپارد بیک جو منت ندارند و دیگریرا بد شناسی سرِ رفعت باوجِ عزت برآرند ـ

Back 138

Indeed, most deeds of creatures, contrary to the nature of the Creator, are blemished by diverse disagreements and altercations and have deviated from harmony and from sensitivity to the rights of others. Thus, criminals deserving punishment are sometimes bestowed with rewards due loyal individuals of pure intentions; on occasion, well-wishers worthy of patronage are degradingly tormented – [treatment appropriate for] traitors. [The behavior of rulers is so unpredictable that sometimes] they show not an iota of gratitude to an individual, even one who has surrendered the riches of the earth to the ruler’s treasurer and [sometimes the ruler] exalts an individual to the highest rank of honor on that person’s swearing.

Front 139

بی نیازی بین و استغنا نگر

خواه مطرب باش و خواهی نوحه گر

Back 139

Guard yourself against want and show contentment
Whether you be a singer or a hired mourner.

Front 140

پسِ هرکس را تقربِ ملوک حاصل شود، چون بمیامنِ عواطفِ ایشان بمثابۀ عزیز محترم و نامی گردیده است که در ظلِ دولت و سایۀ ملازمتِ ایشان پای افتخار بر فرقِ اکفا و اقران نهاده، باید که حقوقِ اعطاف و اکرامِ ایشان را نابود نداسته، همت همتِ خود را بر متابعتِ ایشان مقصور گرداند و باخلاص و اعتقاد و دولتخواهی تمام خدمت کرده در هیچ باب مصلحتِ ولی نعمت را فرو نگذارد و اگر او را هزار جان باشد فدای یکساعةِ فراغتِ صاحبِ خود ساخته، برای آنکه جهتِ مخدومِ خود حق گذاری کند و نام و هواداری بر جریدۀ روزگار بگذارد، خود را در ورطۀ فنا بیندازد که باوجودِ این حقوقِ نعمتهای ایشان یکی نگذارده باشد ـ

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When an individual gains intimacy with the rulers and when, with benedictions of their favors [showered on him] as on their kin, he gains fame and honor in the shade of their power and service, and when he supersedes his contemporaries in glory, he must never ignore the dues for these bounties and favors [granted to him]. He must concentrate his energies on showing them allegiance and he must serve them with the utmost sincerity, conviction, and good will. He most not neglect in any matter the well-being of his benefactor. Had he a thousand lives, he must sacrifice them for one moment of his lord’s peace of mind. He must throw himself in the most perilous situation for requital of the favors of his patron and for leaving his name [inscribed] on the record of Time for his devotion [to his master]. Despite [such spirit of sacrifice] he will not be able to return even one of the favors of [his benefactor].

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و بنای کارِ خود هر امانت و دیانت و راستی نهاده بشعاعِ شعلۀ رشوت دیدۀ امانتِ خود را خیره نسازد ـ و حرصِ فتنه انگیز و طمع فریبنده را بر عقلِ راهنما متولی نساخته کمرِ طمع نبندد ـ تا بمضمون « عز من قنع و ذل من طمع »، لباسِ عزتش به پلاسِ مذلت مبدل نشده، از تیرگی طمع غبارِ خواری بر دیباچۀ احوالش ننشیند ـ و حکماء گفته اند که امانت رکنِ اعظم ست از خصایلِ حمیده و دیانت اصلِ محکم است از اخلاقِ پسندیده ـ امانت و دیانت را علامتِ ایمان گرفته اند و امانت صفتی است که مردمِ خوار را عزیز گرداند و خیانت مردمِ عزیز را خوار سازد ـ بس باید که که جادۀ راستی بهیچ وجه انحراف نورزیده، سیرتِ خود را بر قانونی نگاهدارد که سببِ نیکنامی صاحب و آبادانی مملکت و خشنودی خلایق باشد ـ و راحت و آسایش را بخود حرام کرده جهد کند که همیشه حاضر باشد ـ و از دروغ گفتن که قبیح ترین افعالست اجتناب نموده در برابر ملک را ستایش نکند که خوش آمدِ صریحست ـ

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Basing his operations on honesty, integrity, and righteousness, he should not let the glow of the flame of bribery dazzle his vision of uprightness. The seditious greed and enchanting avarice should not overpower his guiding intellect, making him indulge in rapaciousness. [He should make sure] that by following [the maxim] “honored is te contented and humbled is the greedy,” he does not let the attire of his dignity transform into rags of humiliation, and does not allow the dust of baseness aroused by somber greed to settle over his affairs. The savants enunciate that honesty is the greatest pillar of laudable morals and integrity is the stronghold of esteemed ethics. Honesty and integrity are taken as symbols of faith. Honesty is a quality that makes even lowly people venerable and dishonesty degrades respected people. Therefore, one should not deviate from the path of uprightness in any situation and should keep his disposition in a manner that will bring fame to his master, prosperity to the country, and happiness to the masses. Having denied himself comfort and luxury, he should strive to be always present [in the court]. He must abstain from telling a lie which is the most abominable of deeds and, by the same token, he should avoid praising the ruler in a blatant show of flattery.

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و آدابِ نصیحت بجای آورده سخن برفق و مدارا گوید و از عنف و درشتی بجانبِ لطف و نرمی مایل بوده، جانبِ تعظیم را رعایتِ تمام کند ـ و از جرأت و گستاخی احتراز لازم داند و اگر در قول و فعلِ بادشاه خللی مشاهده نماید و یا ملک خواهد که در کاری خوض نماید که عاقبتی وخیم و خاتمتی مکروه داشته باشد و مضرت او بصاحب عاید شود، بعبارتی شیرین و رفقی تمام ضررِ آنرا باز گفته در تنبیه آن بمدارا بکوشد، و مثلها شیرینِ دلفریب آورده معایبِ دیگران در اثنای حکایت تقریر کند و آنچه بصواب نزدیک باشد باز نموده از سوءِ عاقبتِ آن او را بیاگاهند و وجهِ فسادِ آنرا روشن ساخته، تا استقامت در رای و تدبیر وی پدید نیاید دست باز ندارد که اگر شرطِ امانت و نصیحت بجای نیاورد او دشمنِ ملک باشد ـ و اگر چنانچه کاری کند که بصواب نزدیک و صلاح دران باشد، آنرا در چشمِ وی آراسته گردانیده فواید و منافع آنرا در نظرِ وی آورد، تا شادی او بخوبی و راستی تدبیرِ او بیفزاید ـ

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Having observed the devoirs of counseling [the ruler], he should speak politely and with courtesy. Instead of being harsh and rude, he should be inclined towards kindness and softness. He should strive to observe respect [for the ruler] and should shun boldness and rudeness. If [the employee] observes disparity between the words and deed of the ruler or [finds that] the ruler intends to concentrate on a matter that is likely to have a noxious end, a disastrous finale that could hurt his master, he should, in gentle language and absolute courtesy, relate the hazard involved. With humility, he should warn him [of the consequences]. During his discourse, quoting pleasing and interesting proverbs, he should point out the faults of others. By revealing whatever he thinks is appropriate, he should caution him about the disastrous end [of the ruler’s intended plan]. He should make the cause of the depravity clear, [and] so long as the ruler’s opinion and planning is not rectified, he [the noble] should not cease his efforts. [Indeed], he will be the ruler’s enemy if he does not fulfill the stipulations of honesty and good counsel. Likewise, if the ruler conducts a business that is prudent and pertains to expediency, [the noble] should highlight it, bringing the benefits and gains of [the undertaking] to the attention of the ruler. It will enhance the ruler’s satisfaction over the excellence and veracity of his policy.

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و بطریقِ ملایمت ظلم را در نظرِ پادشاه نکوهیده ساخته، عدل را بتعریف و توصیف در دلِ او شیرین کند که اگر چنانچه پادشاه را بر ظلم ترغیب نماید او نیز دران مظلمه شریک باشد و از زنگارِ غرض دلِ خود را تیره نگردانیده جمالِ صواب را مشاهده نموده در نظرِ پادشاه جلوه نماید ـ و آنچه او را بخاطر رسد که موافقِ صلاحِ دولت بوده باشد بعرض رسانیده، بهیچوجه طریقِ مناصحت فرو نگذارد ـ و بر کما هی احوالِ هر کس اطلاع یافته، حقیقتِ هر یک از ملازمان را معروض دارد، تا پادشاه اتباع و لواحقِ خود را نیکو شناخته بر اندازۀ اخلاص و تمیز و رای و تدبیرِ هر یک واقف شده، هم از خدمتِ ایشان انتفاع گیرد و هم فراخورِ استحقاق هر یک را بنوازد ـ اما تا بارها شخصی را نیازموده باشد و وثوق و اعتمادِ تمام بران شخص نداشته باشد، او را تعریف نکند که بوقتِ آزمایش شرمنده نشود ـ

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In an amiable way, [the employee] must convey to the ruler that tyranny is an abominable act and must make justice attractive to him through commendation and praise, so much so that if the ruler is inclined towards iniquity, [the noble] must not let his heart be tarnished with selfishness but must make requisition for justice. He must observe rectitude and draw the ruler’s attention to it. He must communicate with the ruler whatever he considers favorable to the empire and must under no circumstances relinquish the rendering of sincere advice. [Furthermore], he should gather information on every [possible] servant [of the state] through all available means and transmit it to the sovereign. In this way, the emperor becomes well-acquainted with his supporters and followers, and with the extent of their sincerity, discernment, judgment, and prudence. [With such background information], the ruler can [better] benefit from their services, and can patronize each of them according to their potential. However, to avoid embarrassment at a critical juncture, [the employee] should not recommend [an individual to his master] until and unless he has tested him several times and has full confidence and trust in him.

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و چون تقربِ پادشاهانرا اعتباری نیست و هر عملی را عزلی و هر دولتی را نکبتی در پی هست و در اندک فرصتی رقمِ نا اُمیدی بر صفحۀ بختیاری و کامگاری کشیده میشود، باید که باقتدار و اختیارِ خود مغرور نشده تکیه بر عزت و احترام نکند و از رجوعِ خلق و ترددِ مردم به تنگ نیامده بوقتِ ملاقات با هر کس گره بر پیشانی نزند و بدان مقدار که تواند با مردم نیکویی کرده با زیردستان چنان زندگی کند که خواهد زیردستان با او معاش کنند که فایده تقرب و اختیار بدرگاه سلاطین آنست که فوایدِ احسان بخاص و عام رسانیده، خورد و بزرگ را شرمندۀ احسان و نیکویی خود کند ـ هر که نیکی میکند بخود میکند و هر که خود را باین اخلاق و صفاتی که مذکور شد موصوف شاخت، خدای تعالی خواهد خواهد داد او را آنچه در دنیی و عقبی شاید و بکار آید ـ و پادشاه نیز روز بروز در ازدیادِ تقرب و عزتِ او کوشیده پیوسته مایلِ صحبتِ او خواهد بود و بمیامنِ این اخلاق نامِ نیکو و ذکرِ جمیلِ او سالهای سال و قرنهای بیشمار در صفحۀ روزگار مثبت بوده عند الخالق والخلایق مشکور و مستحسن خواهد بود ـ

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Closeness to rulers lacks permanence. Every action is followed by inaction and prosperity by adversity. [Likewise] in a short time, success and good fortune is overridden by dejection. Therefore, an individual in power must not be arrogant in his might and authority, and must not lean on respect and reverence [shown to him]. He must not be irritated by the appeals of the people and the anxieties of the masses. While meeting with the [less fortunate], he must not be short-tempered. [In his position of authority] he must [instead] strive to be good to the people, and to serve his subordinates in the manner he would like them to serve him. The advantage of having intimate contact with and access to the imperial court is that one may pass on the benefits of benevolence to nobles and plebeians alike, and may oblige both the high and low with beneficence and goodness. [Indeed], whoever does good deeds himself, and whoever in himself embodies the above-mentioned characteristics will be blessed by the Exalted God with all worthy and propitious things in this world and the next. The ruler, in turn, will continuously strive to elevate the prestige of and seek intimacy with such an individual, and will be inclined to share in his company. By virtue of such characteristics, his good name, worthy of commemoration, will remain inscribed on the pages of Time, year after year, and decade after decade. He will be loved and acknowledged by the Creator and created [alike].

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نیک ار کنی بجای نیکی کنند باز

ور بد کنی بجای تو از بد بتر کنند

امروز هستی از بد و از نیک بی خبر

روزی بود که از بد و نیکت خبر کنند

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If you do good, the people in turn will be good to you.
If you do bad, however, they will treat you in a worse manner.

Today, you are oblivious to the good and bad [in your actions].
However, there will be a day when you will be appraised of your bad and good deeds.

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باب دویم

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Chapter II

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در نصیحتِ زیردستان و اخوانِ زمان

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The Admonition of Subordinates and Peers

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فصلِ اول: در مصاحبت و مخالطتِ یاران

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Section 1: Associating and Intermingling with Friends

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بدانکه اکثری از حکماء صحبت را بر خلوت تفضیل داده گفته اند که صحبتِ نیکو به از وحدتست ـ و وقتیکه رفیقِ شفیق و یارِ مشفق پیدا نشود، وحدت به از صحبت ـ و چون تنهایی کاری صعب و امری دشوار است و آدمی را طرحِ خلوت انداختن و بمصاحبتِ ابنای جنس نپرداختن از قبیلِ محالات ـ هیچکس را درین عالم از مصاحبی مناسب چاره نباشد و از یارِ موافق گریز نه، چه دوستی ثمراتِ پسندیده و نتائجِ برگزیده دارد ـ

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Know that the majority of the sages have preferred association with others over solitude. In their opinion, association with a virtuous person is better than being alone. However, when one is unable to find an affectionate companion and a caring friend, isolation is better than socializing. Indeed, loneliness is hard and difficult [to endure] and a policy of isolation and alienation from one’s comrades and peers is arduous to practice. No one in this world can do without a suitable companion or shun a congenial friend. Friendship is a delight and can have unique rewards.

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و درین کاشانۀ دنیا هیچ آرزو با صحبتِ یارانِ موافق و دوستانِ مهربان برابر نیست ـ و هیچ درجه بلند پایه تر، از مصاحبانِ مشفق نه ـ و اگر بهم رسد هر چند دوستان بیشتر باشند بهتر، اگر دوست هزار باشد یکی باید شمرد ـ و اگر دشمن یکی باشد بسیار باید دانست ـ لهذا نزدِ هنرمندانِ کامل الذات و خردمندانِ ستوده صفات هیچ نقدی گرانمایه تر از وجودِ دوستانِ مخلص و ملاقاتِ یارانِ خالص نیست ـ و طایفۀ عقلاء که خلاصۀ عالمیان و نقاوۀ آدمیان اند با یکدیگر مصاحبتی افگنند و اساسِ محبتی بنیاد نهند ـ و آن را از سرِ خلوصِ نیت و صفای طویت به پایان رسانند ـ و آثارِ منافعش بر صفحاتِ احوالِ هر یک ظاهر گردد و در موافقت و معاضدت هم کمال، و صدقِ مودت در دولت و نکبت و ادای حقوقِ صحبت هنگامِ نعمت و شدت بجای آورند ـ و در نوایبِ ایام و حوادثِ زمانه باخلاصِ تمام ایستادگی نمایند تا ببرکتِ معاونتِ یکدیگر بر سریرِ معاشرت و مسندِ کامرانی خوشحال و فارغِ بال متمکن باشند ـ هرآینه جمعی که سبیکۀ محبتِ ایشان در دار الضربِ اخلاص بسکۀ وفاداری آرایش یافته، نهالِ مودتشان در روضۀ اختصاص برشحۀ یکجهتی پرورش یافته باشد، راحتِ روح و مددِ فیض و فتوحند ـ و در دنیی هیچ شادی چون شرفِ مجالستِ ایشان نتواند بود و هیچ محنتی با فراقِ ایشان برابری نتواند کرد ـ اما بباید دانست که هر کس دوستی را نشاید ـ

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In this world, the company of amicable friends and affectionate associates exceeds [all other pleasures], and the stature of devoted companions stands above all else. If one could manage this, it is to one’s advantage to have as many friends as possible – [to have] one thousand friends is to have one. However, to have even one enemy is to have many. Therefore, in the view of the adept, learned men and sages with laudable qualities, no wealth is more precious than the existence of sincere confidants and visitation by true friends. Wise men, [who constitute] the true essence of people and the cream of humanity, associate with each other, initiate affection, and [thereafter] bring it to fruition with sincere intentions and pure hearts. The benefits [of such association] become discernible in the lives of each of them. In the support of help from their peers, they convey an intense sense of true friendship, and affiliate both in times of prosperity and adversity affluence and impoverishment. Through adversities of fortune and calamities of Time, they stand by each other, sincere in helping to facilitate their [return to] successful, prosperous, and affluent positions in society. Indeed, the ingot of such a group’s affection is transformed into a coin, embellished with faithfulness in sincerity’s mint. And it is the seedling of their friendship that is nurtured in an exclusive meadow with the gentle rain of harmony. They are a solace for the soul, an aid to bounty and munificence. There can be no experience more delightful than the honor of their company, and no affliction worse than their separation. However, it should be kept in mind that every one is not worthy of friendship.

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و حکماء در بابِ دوستی میزانی نهاده گفته اند که دوستی با یکی از این سه طایفه واجبست ـ اول: اربابِ علم و فضیلت که ببرکتِ صحبتِ ایشان سعادتِ دنیوی و اُخروی حاصل شود ـ دویم: اهلِ مکارمِ اخلاق که خطای دوست را پوشانیده نصیحت از یار دریغ ندارند ـ سیم: جمعی که بی غرض بوده بنای محبت و دوستی بر صدق و اخلاص نهند ـ و چنانچه دوستی این سه طایفه واجبست احتراز نیز از سه طایفه لازم است ـ یکی: فاسق است و اهلِ فجور که همتِ ایشان بر مشتهیاتِ نفس مقصور بوده، صحبتِ ایشان نه سببِ راحتِ دنیی و نه موجبِ رحمتِ آخرت باشد ـ دویم: دروغ گویان و اربابِ نفاق که صحبتِ ایشان عذابِ الیم و معاشرت با ایشان بلایی عظیم است که پیوسته با دیگران از تو سخنانِ غیر واقع باز گویند و از دیگران پیغامهای فتنه آمیزِ وحشت انگیز بخلافِ راستی باز نمایند ـ سیم: ابلهان و بیخردان که نه در منفعت بر ایشان اعتماد توان کرد، و نه در دفعِ مضرت ـ و بسیار اُفتد که آنچه عین خیر و نفع تصور کرده باشند محض شر و ضر اُفتد و نکته درین گفته اند: ـ

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The philosophers, having gauged [the concept of] friendship, opine that it is appropriate to make friends with any of the following three groups: first, people of knowledge and ingenuity – by virtue of their company, one attains happiness in this world and the next; second, people of virtuous character who will cover up the errors of their friend and will not hesitate to counsel him; third, selfless people who base their friendship on truth and sincerity. Friendship with these three groups only is appropriate. Similarly, abstaining from three other types of people is essential: first, immoral individuals and fornicators, whose energies will be totally confined to carnal desires – association with them will ensue neither repose in this world nor bliss in the next; second, liars and hypocrites – interaction with them is akin to intense torture and association with them is a great affliction. They incessantly tell untruthful stories about you and transmit them to other people. Regarding others, they disclose damaging and terrifying reports, quite contrary to truth. Third, foolish and stupid people – one could rely on them neither to make gains nor avert losses. Quite frequently, it happens that what they consider to be beneficial and advantageous turns out to be harmful and damaging.

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دشمنِ دانا به از نادان دوست

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A wise enemy is preferable to a foolish friend.

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این تواند بود که دشمن چون بحلیۀ عقل آراسته بود، دور اندیشی را شعارِ خود ساخته تا فرصت نه بیند زخم نزند، و از حرکات و سکنات و افعال و اقوالِ او آثارِ انتقام مشاهده کرده خود را محافظت توان کرد ـ اما دوستی که از دولتِ دانش بی بهره باشد، هر چند در تدبیرِ مصالح و مهمات مدد نماید مفید نیاید ـ و اغلب آنست که این کس بتدبیرِ ناقص و رای نا صایبِ او بمضیقِ خطر گرفتار آید ـ و نیز گفته اند که از اهلِ روزگار جمعی که دعوی دوستی میکنند بر سه قسم انقسام می یابند ـ بعضی بمثابۀ غذا اند که از وجودِ ایشان چاره نباشد و بی مشاهدۀ پرتوِ جمالِ ایشان شمعِ صحبت نور نبخشد و گروهی بمنزلۀ دارو اند که احیانًا بدیشان احتیاج اُفتد و جمعی چون دردند که هیچ زمان بکار نیایند و آنجماعت اهلِ ریا و نفاق باشند که نه بر دوستی ایشان اعتماد توان کرد و نه بر دشمنی ایشان ـ

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The main point of this saying is that an enemy graced with wisdom always makes use of [his] sense of anticipation and strikes [his opponent] only at the most opportune time. Thus, one could defend oneself by observing signs of vengeance and in the enemy’s movements, pauses, behavior, and words. However, a friend deprived of wisdom’s wealth will be counterproductive in assisting in the management of affairs and expeditions no matter how hard he tries. Chances are that because of the inadequate planning and unsound advice of [such a friend], a person could be trapped in a dangerous situation. Sages further add that people who claim friendship can be divided into three types. Some are like food that one cannot do without and in their absence discourse appears to be un-illuminated. Others are like medication, needed from time to time. And [yet] others are like pain, of no help – they are lipservers and hypocrites. One can neither trust their friendship not their enmity.

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پس خردمند آنست که دو سه روزی که رقمِ هستی بر صفحۀ وجودِ او نگاشته شده، دامنِ دل از صحبتِ خردمندان در نه پیچد، و با خردمندان مصاحب شدن و کلمات و نصایح ایشان را پیشوای کارِ خود ساختن سرمایۀ سعادت و اقبال و وسیلۀ وصول بمرتبۀ کمال تصور نماید و صحبتِ اخیار و مباشرتِ ابرار را سببِ اکتسابِ فضایل و فواضل و رابطۀ اجتماع در سلکِ اعالی و افاضل میدانسته باشد که فایدۀ مصاحبتِ ایشان بسیار و منفعتِ مجالستِ اینان بیشمار است، و صحبتِ نیکان کیمیای سعادت و ملاقاتِ اخیار راهنمای سرمدیست، و باید که جهد کند که رفیقِ شفیق بدست آورده از دشمنانِ دوست روی بپرهیزد ـ و در دوستانِ خالص و یارانِ موافق آویزد و طرحِ دوستی با خردمندانِ عقل افگنده، از صحبتِ جاهلان بفرسنگها بگریزد و از مردمِ ناپاک و بدگوهر، زشت سیرت اجتناب کرده، گوهرِ قیمتی نفسِ نفیس را در سلکِ مردمِ سفله طبع، دون همت، لئیم مشربِ منافق انتظام ندهد که چنانچه صحبتِ اخیار و ابرار را منفعت بسیار است، مصاحبتِ نا اهلان و اشرار را نیز مضرت بی نهایتست ـ و همچنانکه میل بصحبتِ اخیار واجبست، از معاشرتِ اشرار نیز احتراز لازمست، چه صحبت مؤثر است ـ همچنین که همنشینی نیکان فوایدِ کلی دارد اختلاطِ بدان نیز نتائجِ نالائق بظهور میرساند ـ و همچنانکه صحبتِ نیکان سببِ مزیدِ دولت و مسرت است، مخالطتِ بدان نیز موجبِ ضلالت و مذلت است ـ و صحبت بدان زودتر اثر کند و ضررِ ایشان در اندک زمانی بظهور رسد ـ و بی شبه هر که از مصاحبتِ نا جنس احتراز نکند، کشتی عمرش بگردابی دراُفتد که ملاحِ تدبیر از خلاص کردنِ او عاجز باشد و رشتۀ جیاتش بوجهی گسیخته گردد که سرانگستِ تفکر در پیوندِ آن متحیر گردد ـ و گفته اند که با مارِ افعی زیستن ازان بهتر که بناکام در یارِ بد نگریستن ـ چه هیچ رنجی نفس را بدتر از همنشینی ناجنس نیست ـ

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Indeed, prudent is the individual who in his short life does not withdraw from the company of the learned people, who considers his association with them a source of felicity and prestige and their admonitions as guidelines for his actions and as a medium to achieving a distinguished position. The company of virtuous people [akhyar] and intimacy of pious individuals [abrar] must be regarded as a means of acquiring virtues and knowledge. Associating socially with them should be given exalted and supreme stature. The benefits of their association are innumerable and the advantages of their company countless. Fellowship with the righteous is an alchemy of felicity, and association with the virtuous is [akin] to having an eternal guide. One must strive to acquire an affectionate friend and avoid enemies with pretensions to friendship. He must persist [in his association] with real friends and like-minded comrades, must initiate friendship with intellectuals, and must distance [himself] from the company of illiterates. By avoiding impure, ignoble, and debased people, he will not place the precious gem of his fine stature on the string of the lowly, vile, and hypocritical people. While keeping company with virtuous and pious people holds enormous benefits, association with inept and mischievous people can be devastating. If fellowship with righteous individuals is essential, avoiding socializing with seditious people is also obligatory. [Peer] influence is certainly very effective. Undoubtedly, the company of moral people is a source of increase in prestige and exhilaration. However, camaraderie with various individuals can as well cause deviation and degradation. [It appears that] association with the latter is more persuasive and that its negative effects are discernible in a rather short time. Indeed, whoever does not shun associating with the ignoble has his boat of life plunging into a whirpool, and even a prudent boatman is humbled in its rescue. The thread of his life is cut so short that the fingers of stratagem are bewildered in their attempt to tie it back together. The maxim [that applies here] is: “Living with a poisonous snake is better than staring at a worthless friend in despair.” No experience could be more tormenting than the company of the ignoble.

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اگرچه اکثر از اهلِ زمانه این حال دارند که بر دوستی ایشان اعتمادی نیست و دوستِ خالص حکمِ کیمیا گرفته است و محبتِ بی علت چون عنقا روی بآشیانۀ عدم نهاده، و یارِ موافق و دوستِ مشفق جستن، آهنِ سرد کوفتن و کشتی بر خشک راندن و اسب بر روی دریا تاختن است و از مردمِ دنیا حسنِ عهد طلبیدن همان مزاج دارد که سهیل را با ثریا جمع کردن ـ و از اهلِ روزگار چشمِ وفا داشتن چنان باشد که نهالِ گل در آتشِ گلخن نشانیدن ـ

Back 155

It is true that one cannot trust the friendship of most of one’s peers. A true friend has become [a rare thing] like alchemy, and selfless love has nestled into nonexistence like [the fabulous bird] “ ‘anqā.” Looking for a like-minded friend and an affectionate consort is like hammering cold iron, or sailing a boat on land, or galloping a horse on the surface of the ocean. Expecting people to keep their word is like joining the star Canopus with the Pleiades. To hope for faithfulness from the people is akin to planting a rose shrub in the fire of a furnace.

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و گفته اند که مهر و کینِ اهل روزگار در بی اعتباری حکمِ تقربِ سلطان و جمالِ خوبان و وفای زنان و تلطفِ دیوانگان و سخاوتِ مستان و فریبِ دشمنان دارد که بر هیچ یک اعتماد نتوان کرد و دل در بقای آن نتوان بست ـ چه وفا دارویست که در طبلۀ عطارانِ روزگار یافت نشود ـ و حسنِ عهد جوهری که در خزانۀ زمانه موجود نباشد ـ وفا ثانی سیمرغست که ازان جز نامی در جهان نیست و نیکو عهدی بمثابۀ کیمیاست که کس را بر حقیقتِ او نشان نه ـ و هر که درین جست و جو تگاپو کرده بر مصادقتِ ابنای روزگار اعتماد کند و مرافقت و موافقتِ اخوان زمان را وقعی نهد بر خود خندیده جهلِ خود را خاطر نشانِ اهلِ خرد کرده باشد ـ اما هر کس که باین شش خصلت آراسته بود در دوستی او قصوری نیست و اختلاط را شاید ـ

Back 156

The [sages] opine that the unpredictable character of love and the malice of the people of this world is similar to the intimacy of rulers, the beauty of a beloved, the fidelity of women, the love of the insane, the generosity of intoxicated people, and the deception of enemies – one can trust none of them nor count on their permanence. Fidelity is a preparation rare in the tray of the world’s perfumers, and keeping one’s word is a nonexistent gem in the earth’s treasury. Faithfulness is the second mythical bird, the griffin, which exists only in name on this planet. Abiding by one’s promise is akin to alchemy with an unknown chemistry. Whosoever strives in this regard and trusts the veracity of his contemporaries, putting his faith in the companionship and cooperation of his peers, fools himself and exposes his ignorance to prudent people. Nevertheless, whoever is endowed with [the following] six attributes is worthy of befriending and his friendship will have no flaws.

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اول: آن که اگر بر عیبِ تو اطلاع یابد، در اظهارِ آن کوشیده ترا در دفعِ آن ترغیب نماید ـ

دویم: آنکه چون بر هنری واقف گردد یکی را بده بار نماید ـ

سیم: آنکه اگر احیانٌا در بارۀ تو احسانی کند در دل ندارد ـ

چهارم: اگر از تو نفعی و همراهی بیند او را فراموش نکند ـ

پنجم: اگر سهو و خطایی از تو بیند بر تو نگیرد و قطعِ اختلاط نکند ـ و چون عذر خواهی کنی قبول کند که آدمی جایز الخطاست ـ

ششم: این که مکارمِ اخلاق و محاسنِ صفات در طینتِ او سرشته بنای دوستی و مودت را بی غرض و ریا استحکام داده باشد ـ

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First if this individual becomes aware of shortcomings in you, he attempts to point those out to you and to persuade you to agree to their elimination.

Second, if he becomes aware of some virtues or skills in you, he highlights them repeatedly.

Third, if he incidentally does you a favor, he does not remember it.

Fourth, if he notices some favor or support from you, he does not forget it.

Fifth, if he sees an omission or mistake on your part, he does not drift away [from you] nor sever his relationship with you, and accepts your apology [for] “to err is human.”

Sixth, laudable character and meritorious qualities are so ingrained in his disposition that the basis of his friendship and harmony is founded on selflessness and truthfulness.

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که صحبتِ چنین کس که از صدقِ نیت و صفای طویت بود، از مغتنماتِ روزگار است و هرآینه بصفای صحبتِ او غبارِ ملال از آینۀ دل محو توان کرد و بنورِ حضورِ او ظلماتِ اندوه از هوای سینه مرتفع توان ساخت و کلیه در آدابِ مخالطت و مصاحبت، باعتقادِ مسود این اوراق، وفا و حقیقت و بانجام رسانیدن دوستیست که مشامِ هر جان که بوی وفا نشنیده، از روایح ریاحینِ محاسنِ آداب نصیبی ندارد ـ و دیدۀ هر دل که رنگِ وفا ندیده، از انوارِ مکارمِ اخلاق بی بهره بود ـ

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The company of such an individual with sincere motives and a pure heart is one of the privileges of life. Indeed, the pleasure of his association wipes the dust of anguish from the mirror of the heart. In the light of his presence, affliction’s darkness is lifted from one’s bosom. In short, in the civilities of socialization and companionship, according to the belief of the compiler of this treatise, fidelity, sincerity, and steadfastness [are the basic ingredients] of friendship. The individual who has not smelled the fragrance of fidelity holds no share in the aroma of the odiferous herbs [of friendship]. And the eyes of a heart unexposed to the hues of fidelity are deprived of the rays of the excellencies of character.

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وفا مشاطۀ عروسِ کمال است و خالِ رخسارِ حسن و جمال ـ هر گلزار که درو نهالِ وفا پرورش نیابد هیچ مرغِ دل بر شاخسارِ محبتش مترنم نگردد ـ و سمتِ نفاق و بیوفائی داغِ شقاوتیست که اثرِ آن جز بر ناصیۀ حالِ بی دولتان ظاهر نگردد ـ و وصفِ پیمان شکنی رقمِ مذلتی است که که جز بر لوحِ جبینِ خاکساران مرقوم نشود ـ چهرۀ هر عهدی که آرایش از خالِ وفا یابد، مرغِ دلِ هیچکس از رشتۀ محبتِ او رو برنتابد ـ و هر رخسار که از خالِ وفا خالی باشد، هیچ صاحبِ نظر پرتوِ التفات برو نیندازد ، هر که بعذر و نفاق شهرت یافت، هیچ صاحبِ دل رغبتِ صحبتِ او نکند ـ و آنکه بر بد عهدی و بیوفائی موسوم شد، نزدیکِ هیچکس بدرجۀ قبول نرسد، بلکه اجتناب از مقالاتِ او لازم شمرند و انکار بر افعال و اقوالِ او واجب دانند ـ

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Faithfulness is the waiting-maid of the bride of excellence and a black mole on the cheek of beauty and elegance [enhancing its charm]. Never would the bird of the heart chirp on the twigs of love in a garden where the seedling of faithfulness is not nurtured. However, signs of hypocrisy and infidelity are the scars of insolence discernible in the personalities of wretched persons. The mark of having broken one’s promise is like a degrading inscription on the foreheads of the low-born. The official whose countenance in beautified with the black dot of sincerity is loved by everyone. No person with insight, [on the other hand], would care for an individual who lacks faithfulness; no courageous man would desire the company of a person noted for making excuses and for hypocrisy; the person stigmatized for breaking promises and for insincerity will be approved by none. Rather, people will consider it imperative to abstain from his agreements and refute his deeds and words.

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آنکه زبانش دگر و دل دگر

تیغ بباید زدنش بر جگر

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The person whose intentions differ from his words
Should be struck in the heart by a sword.

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حسنِ عهد و وفا کارِ جوان مردانِ صاحبِ کمالست و ازین است که آزاد مردمان زود دوست شوند و دیر دشمن گردند، چون کوزۀ زرین که دیر شکند و زود باصلاح آید ـ و سفلگان دیر دوست شوند و زود بنای دوستی ایشان منهدم گردد ـ چون کوزۀ سفالین که زود شکند و بهیج روی مرمت نپذیرد ـ

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Keeping their promise and fealty is the practice of manly and accomplished individuals. This is the reason that high-minded persons become friends easily and become adversaries only with difficulty – just as it is hard to break a golden cup but easy to reshape it. The low-minded, [on the other hand], take a long time to develop a friendship and the basis of their friendship is fragile – just as it is easy to break earthenware but hard to repair it.

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و حکماء گفته اند که دوستان دو نوع باشند ـ اول: آنانکه برغبتِ تمام و صدقِ کامل و میلِ خاطر بی شایبۀ غرض و ریا بجانبِ موالات و مودت گرایند و دوستی ایشان برای مراعاتِ وقت و مصلحتِ زمان و جاه و مالِ دنیوی نبوده باشد ـ دویم: آنانکه بنا بر اغراض طرحِ محبت افگنند ـ

Back 162

Savants opine that friends are of two types: first, individuals attracted to love and friendship with complete and intense desire, with absolute sincerity, and with spontaneity, lacking any semblance of self-interest and hypocrisy. Their friendship will not be for timely convenience, temporary expediency, or worldly power and wealth. In the second [group] are those who display affection for ulterior motives.

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طایفۀ اول که بصفای نیت و خلوصِ عقیدت افتتاحِ ابوابِ مودت کرده باشند، در همه حال اعتماد را شایند و بهمه وقت از ایشان ایمن توان بود ـ و هر محبتی که از ایشان بظهور رسد از صمیمِ قلب خواهد بود ـ اما جمعی که بنا بر اغراض طرحِ دوستی افگنده باشند، حالاتِ ایشان بر یک قرار نخواهد بود، هنگامِ مباسطت بساطِ نشاط بگسترند و در وقتِ مهلکت و مخافت بنظرِ بی التفاتی بجانبِ دوست نگرند و مردِ خردمند دل در محبتِ چنین دوستان نبندد ـ

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The first group open the doors of love with pure intentions and sincere motives, and are therefore worthy of trust in all situations; one could feel secure with them at all times. Every expression of their love rises from the bottom of their hearts. [However], the behavior of those who base their friendship on selfishness will not be consistent: at a joyous moment, they receive their friend cheerfully; in time of danger and terror, they view their friend with indifference. A wise person does not attach himself emotionally to such friends.

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و گفته اند آنکه دوستی برای مراعاتِ وقت و مصلحتِ زمان داشته باشد مانندِ صیادیست که دانه برای سودِ خویش پراگند نه بجهت سیری مرغ ـ و چون این دوستی بغرض آمیخته است یمکن که سرانجامِ آن بعداوت کشد ـ بس باید که چون کمالِ فتوت و وفاداری و هواخواهی و محبتِ دوستی معلوم کنی و بدانی که محبتِ او خالی از ریا است و ثمرۀ دوستی و نتیجۀ مودت او بتو میرسد، همگی همت بر دوستی و محبتِ او مقصود گردانیده شرطِ مخالطت بجای آوری ـ و سر رشتۀ اتحاد را انتظام داده دست از دامنِ صحبتِ او بهیچوجه باز نداری، که حیف باشد بدشواری یاری بدست آوردن و بآسانی از دست دادن ـ

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It is said that the person who maintains friendship for timely convenience and opportune expediency is like a hunter who spreads grain for his benefit and not to feed the birds. Since such friendship is contaminated with selfishness, it could well end in rivalry. Therefore, when you find great generosity [futuwwat], fidelity, well-wishing, and affection in a friend, when you know that his love is free of hypocrisy and that you are benefitting from the fruits of friendship and affection, you must fully focus your attention on his friendship and love and must fulfill all social duties. Having established the bond of unity, under no circumstances should you lose contact with [your friend; it would] be sad to easily lose a friend who was won with [great] effort.

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و هر کس که بجهدِ بسیار دوستی آورد بآسانی از دست بدهد، از نتائجِ یاری محروم مانده، دیگر دوستان از وی نا اُمید شوند و ترکِ مودت او گیرند ـ باید که چون دوستِ دانای مشفق بهمرسانیده با او قواعدِ محبت استحکام دهی اول در تفحصِ عیوبِ خویش سعی بلیغ بجای آورده، بعد از طولِ مجالست و موانست ازو استفسارِ عیوبِ خود نمایی و درین مبالغه و الحاحِ تمام بجای آورده، هر چند گوید « من از تو عیب نمی بینم » راضی نشوی، و کراهیت اظهار کرده بر سوال اصرار نمایی ـ و چون بر عیبِ تو ترا واقف کند، نهایت محبت دانسته اظهارِ مسرت نمایی و بازالتِ آن عیب مشغول گشته شکرِ آن بر خود واجب دانی ـ و این معنی را در حقِ خود احسانی شمری و دیگر چنانچه از جانبِ او توقع و چشمداشتِ این مراتب داری، از جانبِ تو نیز آنچه لازمۀ وفاداری و دوستداری و یکجهتی است باید که بجای آید ـ

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The person who wins a friend after great effort and loses him easily denies himself the fruits of friendship. His other friends also become disappointed and sever their friendship with him. [Therefore], when you are able to find an affectionate friend and have strengthened the bases of affection, you should [yourself] earnestly seek out your own shortcomings. Following an extended period of association and friendship, ask him about your drawbacks. In this probe, exercise extreme intelligence and importunity. No matter how many times he says, “I see no shortcomings in you,” do not accept it. Showing your disgust, repeat your question. When he mentions your faults to you, consider that a gesture of his deep concern for you, express your happiness, and endeavor to eradicate that shortcoming. Consider this a favor to you, and show your indebtedness to him. Your [high] expectation and trust [should be matched] by an equally [high] display of faithfulness, friendship, and concord.

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که گفته اند پنج چیز علامتِ احمقی است: اول: توقع دوستی از مردمِ بیوفا و از ایشان رعایتِ حقوقِ یاری طلب نمودن ـ دویم: براحت و تن آسانی دقایقِ علوم دانستن ـ سیم: بدرشتی و تند خویی با زنان عشقبازی کردن ـ چهارم: ثوابِ آخرت بی ریاضت چشم داشتن ـ پنجم: منفعتِ خود در مضرتِ دیگران دانستن ـ و از جانبین عزیمتِ خلوص در صدقِ نیت و صفای طویت چنان باید که اگر از چشم و زبان که دیده بانِ تن و ترجمانِ دلند خلافی دریابید، بیک اشارت هر دو را از ساحلِ وجود بگردابِ عدم افگنید و با دوست هم دوست و با دشمنِ یکدیگر دشمن باشید ـ که گفته اند هر که با دوستِ دشمن محبت ورزد و با دشمنِ دوست درآمیزد او را در اعدادِ اعداء داشتن لا یتغیر باشد ـ

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It is said that five things symbolize stupidity: first, the hope of friendship from deceitful persons and the expectation that they will honor the privilege of friendship; second, [attempting to] learn the intricacies of science in ease and comfort [without working hard]; third, courting women with harshness and severity; four, expecting a reward in the hereafter without austerity [here]; and fifth, considering one’s gains in other people’s losses. A resolution to mutually maintain sincerity in good intentions and purity of heart should be such that if you find a contradiction between the eyes and the tongue – the sentinel of the body and the representative of the heart – [resolve this contradiction immediately]. Be friend to a friend and an enemy to each other’s enemy. The dictum is that he who endears the friend of an opponent and intermingles with the enemy of a friend will be invariably ranked amongst the enemies.

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و حکماء گفته اند که دوستان سه گروهند: دوستِ خالص، و دوستِ دوست، و دشمنِ دشمن ـ و دشمنان نیز سه فرقه اند: دشمنِ ظاهر، و دشمنِ دوست، و دوستِ دشمن ـ یارِ خود آنکس را باید دانست که یارِ دوستِ تو باشد ـ و دوستِ خود کسی را باید شناخت که در طلبِ رضای یارِ تو میکوشیده باشد ـ هر که بدوستِ تو پیوندد، دوست داشتن تو نیز او را واجبست ـ اگر همه اغیار بود و هر که ازو ببرد، بریدن تو نیز از وی لازمست ـ اگر همه خویش و تبار باشد (...) ـ

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The sages suggest that there are three categories of friends: a real friend, the friend of a friend, and the enemy of an enemy. [Similarly], there are three groups of enemies as well: an apparent enemy, the adversary of a friend, and the ally of an enemy. You should consider the associate of your friend as your friend, and regard the individual who strives for the goodwill of your friend as your friend. [Likewise] it is incumbent upon an individual who is close to your friend to befriend you. Even when there are many [mere] acquaintances and one of them deserts your friend, it is imperative for you to sever [your contacts] with him. If all of them are kindred relatives, … ? [lacuna]

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پندِ حکیم محض صوابست و عینِ خیر

فرخنده بخت آنکه بسمعِ رضا شنید

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The advice of the sage is total accuracy and complete goodness.
Indeed, who listens to [this advice] with acquiescence is blessed.

Front 169

فصل دویم: در مذمتِ بیچیزی و سعی در طلبِ دولت نمودن

Back 169

Section 2: In Condemnation of Poverty, and on Endeavors for the Acquisition of Wealth

Front 170

بدانکه اهلِ دنیا جویای یکی ازین سه مرتبه باشند، اول: فراخی نعمت و سهولتِ اسبابِ آن و این مطلوبِ جمعی باشد که همتِ ایشان در نوشیدن و پوشیدن و استیفاء لذتِ نفسانی مصروف باشد ـ دویم: رفعتِ منزلت و ترقی رتبت، و بزرگی جاه، و این طایفه اهلِ جاه و منصب باشند و بدین دو مرتبه نتوان رسید الا بمال ـ سیم: یافتنِ ثوابِ آخرت و رسیدن بمنازلِ کرامت ـ و این گروه اهلِ نجات و در جاتند، و حصولِ این مرتبه نیز بمالِ حلال میسر تواند شد « نعم المال الصالح للرجل الصالح »، مجملًا مال سرمایۀ دنیا و آخرت می تواند شد ـ

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Know that people of this world seek one of the following positions: first, abundance of wealth and convenience of resources – this is the goal of those whose aspirations center on drinking, fine clothing, and carnal pleasures; second, elevation of position, advancement in rank and dignity – this group has grandeur and rank, and one cannot achieve either of these two categories without wealth; third, receipt of rewards in the hereafter and attainment of levels of veneration – people in this group attain salvation and ascendancy. This position could be achieved as well through lawful wealth. [As the Arabic saying goes], “Wonderful is legitimate wealth owned by a virtuous person.” In short, wealth can be an asset in [both] this world and the next.

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و هر چه از مراتبِ جهان کسی خواهد بسببِ مال بدست میتوان آورد ـ و شخصِ محتاج چنانچه از لذاتِ دنیا بی بهره است، از درجاتِ آخرت نیز محروم باشد، موید اینمعنی است ظاهرِ حدیث نبوی که « الفقر سواد الوجه في الدارین »، زیرا که شاید در طلبِ روزی بر وجه نا مشروع شورع نماید که موجبِ نکال و وبالِ آنجهانی گردد و چنانچه درین عالم به محنتِ افلاس گرفتار است، در عقبی نیز بزندانِ شقاوتِ ابدی محبوس باشد ـ گفته اند که هر که مال ندارد چون مرغِ بی مال و پر است ـ

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One could, with the help of wealth, achieve a level of ascendancy in this world. A needy person, deprived of such pleasure in this world, would also be denied high rank in the hereafter. This point is substantiated by the exoteric [meaning] of the Prophetic ḥadīth, “Poverty is a disgrace on one’s face in both worlds.” Since [a poor person] might resort to unlawful means of earning his living, this would ensure chastisement and punishment in the next. As he is restricted by the affliction of poverty in this world, so he will be incarcerated in eternal disgrace in the next. It is said that the individual lacking wealth is like a bird without feathers and wings.

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مال سرمایۀ جرأت و پیرایۀ قدرت و صیقلِ رای و پشتیبانِ قوت است ـ هر که مال ندارد یار ندارد، و مردِ تهی دستِ مفلس هر کاری که کند با تمام نرسد و هر آرزو که از سویدای دلِ او سر بر زند بحصول نه پیوندد ـ چنانکه بزرگان گفته اند هر که برادر ندارد هر جا که اُفتد غریب باشد ـ و هر که فرزند ندارد، نام و ذکرِ او از صفحۀ روزگار محو شود ـ و هر که بی چیز بود نه از عمرِ خود تمتع یابد و نه از دوستانِ خود بهره ـ درویشی ظاهر و احتیاج اصلِ همه بلاهاست، و واسطه دشمنی خلق و بردارندۀ حجابِ حیا و مخرب بنای مروت و مجمع شر و آفت و قاطعِ زور و حمیت و سببِ خواری و مذلت ـ و هر که در دایرۀ احتیاج پای بسته شد چاره ای ندارد جز اینکه پردۀ حیا از پیش بردارد ـ و چون رقم « الحیاء من الإیمان » از ورقِ حالِ او محو شد، زندگانیش منغض گردد و به ایذا و آزار مبتلا شود ـ شادی رخت از ساحتِ سینۀ او برگیرد و لشکرِ غم بر نهادِ خاطرِ او استیلا یابد و شمعِ خودش بی نور نماند ـ و ذهن و کیاست و فهم و فراستش روی بقصور نهد ـ منافع تدبیرِ درست در حق وی نتیجۀ مضرت دهد ـ با وجودِ امانت در معرضِ تهمت و خیانت آید ـ گمانِ نیکو که در حقِ او مردم را بودی منعکس شود ـ اگر گناهِ دیگری کند، جنایت بر او موجه گردد ـ و هر صفتی که توانگر را مدح و ثنا گویند، مردِ بی چیز را موجبِ طعن و مذمت باشد ـ مثلًا اگر جرأت نماید حمل بر تهور کنند، و اگر سخاوت ورزد، اسراف نام کنند ـ و اگر در حلم کوشد عجز و بی غیرتی شمرند ـ و اگر بوقار گراید گرانجانی و کاهلی گویند و اگر زبان آوری و فصاحت ظاهر کند، بسیار گویی لقب نهند ـ و اگر به مامنِ خموشی گریزد نقشِ کرمابه اش گویند ـ و اگر کنجِ خلوت گزیند بدیوانگی نسبت دهند و اگر بخنده رویی و آمیزکاری پیش آید، از قبیلِ هزل و مسخرگی دانند ـ و اگر در خوردن و پوشیدن تکلفی کند تن پرورش گویند ـ و اگر با جبه و لقمه در سازد منکوب و مفلوکش تصور کنند ـ و اگر در یک مقام ساکن شود خادم و سایه پرورش گویند ـ و اگر عزیمتِ سفر نماید سرگشته و آواره گویند و بخت برگشته اش نامند ـ و اگر در مجردی گذراند، گویند تارکِ سنت است ـ و اگر کدخدا شود گویند بد نفس و بندۀ شهوتست ـ

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Money is a resource for boldness, a furbisher of opinion, and an ornamentation of and support for power. A person without money is without friends. No task initiated by an empty-handed pauper reaches completion. No desire that germinates in his heart is destined to fruition. As the savants say, whoever is without a brother is like a stranger wherever he goes. Whoever is without a son will find his name and memory erased from the pages of Time. And whoever is penniless, neither does he enjoy his life nor does he benefit his friends. Apparent destitution and privation are the root cause of all sorts of disaster. [Destitution] is linked to the animosity of the people, abrogates the mask of shame [ḥayā’], disrupts the basis of politeness, assembles evil and calamity, severs vigor and ardor, and initiates disgrace and degradation. Whoever is restrained in the trap of need has no alternative but to remove the mask of shame. When the inscription “modesty is part of faith” has been erased from the folio of the situation, his life is rendered melancholy, and he suffers torture and affliction. Happiness folds up [and exits] his heart and the army of dejection overpowers his mind’s core. Protest’s candle lies unkindled. His mind, ingenuity, understanding, and sagacity falter. Correct planning, [normally] beneficial, proves in this case to be [further] damaging. Despite uprightness, he becomes the target of accusation and dishonesty. The favorable opinion of people about him is reversed. If someone else commits a sin, blame is directed to him. Every quality for which the wealthy are admired and praised evokes condemnation and ridicule in the case of the impoverished. Bravery is considered impetuousness, generosity prodigality, and affability meekness and spiritlessness. If inclined to repose, [the pauper] is deemed lazy and indolent. If displaying eloquence and expressiveness, he is labeled talkative. If seeking refuge in silence, he is likened to a water-worm. If choosing for himself a corner of isolation, he is called crazy. If he greets others cheerfully and sociably, his [behavior] is considered facetious and buffoonery. If he discriminates in food and clothing, he is called self-indulgent. If he manages with a [mere] cloak and little food, he is seen as afflicted and indigent. If he settles in one place, he is branded a slave [to that place] and deemed ignorant of the world. If he resolves to travel, he is seen as stupefied, vagrant, and unfortunate. If he opts for celibacy, he is accused of abandoning the sunnah [of the Prophet]. If he marries, he is called sensual and lustful.

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حاصل الامر، مردِ محتاج نزدِ ابناء زمان مردود و بیقدر باشد ـ و اگر باین حال عیاذًا بالله طمعی از وی فهم کنند، دشمنی او در دلها متمکن گشته هیچ حاجتش روا نکرده ازو بربخند ـ چه هر خواری که بآدمی میرسد، منشاءش طمعست - « عز من قنع و ذل من طمع » - مجملًا اگر کسی به بیماری در ماند که اُمیدِ صحتی نباشد و یا بغربتی اُفتد که نه روی باز گشتن باشد و نه اسبابِ اقامتش میسر شود، آسانتر باشد از تنگدستی، چه دست در دهانِ مار کردن و برای خود زهرِ هلاهل بیرون آوردن و از شیرِ گرسنه لقمه ربودن و با پلنگِ خشم آلود همکاسه بودن آسانتر از احتیاج، همچو خودی بردنست ـ و مرگ بهمه حالت بهتر ازین حال تواند بود ـ

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In summation, a needy person is rejected and condemned by his peers. And if under these circumstances, God avert! [his peers] perceive covetousness in him, opposition to him overpowers their hearts and they estrange themselves from him, fulfilling none of his needs. Greed is the source of every degradation. “He who is content [with what he has] is honored and respected, and he who is avaricious is despised and degraded,” [so goes the Arabic saying]. In short, it is easier to endure an incapacitating terminal illness or to undertake a journey with no return and no settling down than [suffer] destitution. It is easier to put one’s hand in the mouth of a snake in order to extract deadly poison or to snatch a morsel from a hungry lion or to dine with an enraged panther than to be needy – a condition that shatter’s one’s ego. Death is better than such a situation.

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چون سنتِ الهی بران جاری شده که ظهورِ اکثر حالاتِ این جهانی باسباب وابسته است ـ و حق سبحانه و تعالی مدارِ عالم بر اسباب و وسایط گذاشته ـ و اگرچه قدرتِ او بی سبب مهم تواند ساخت ـ اما حکمتِ الهی آن اقتضا کرده که اکثر مهمات بسببها ساخته و پرداخته گردد و بسببِ آن قاعده افاده و استفاده تمهید یابد ـ بس اگر کسی سببِ فایدۀ دیگری تواند شد بهتر از آنست که به سببِ دیگری فایده بگیرد « خیر الناس من ینفع ابناس » ـ

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The divine system works in such a manner that most of this world’s events are tied to a cause. God Almighty, Praise be to Him, has situated this world’s orbit on factors and means. Although His power could yield success without means, Divine wisdom nevertheless requires that undertakings and their completion [be tied] to factors. Because of this, a system of benefitting from and utilization of [resources] was introduced. Thus, where someone can benefit others is better than the tapping of another resource for himself. [As goes the Arabic maxim], “The best among humans is he who is useful and helpful to people.”

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چو باز باش که صیدی خوری و طعمه دهی

طفیل خوار مشو چون کلاغِ بی پر و بال

Back 175

Be like an eagle eating prey and feeding others.
Do not be a feast-hunter like the featherless and wingless crow.

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کسی که قادر باشد و ممکن بود که نفع بدیگری رساند، حیف باشد که کاهلی ورزیده از دیگری نفع گیرد ـ تا بر اوجِ مراد بکامِ دل ترقی تواند کرد، در حضیضِ خست و دناءت بنا کامی سیر کردن حیفی عظیم باشد ـ و تا در چمنِ آسایش گلِ عشرت تماشا توان کرد، قدم در خارستان محنت نهادن غبنی فاحش ـ اما بباید دانست که جد و جهد آدمی را بسرِ منزلِ مقصود رساند ـ و بیابانِ مجاهده را بقدمِ سعی قطع کردن جمالِ مراد بنظرِ مشاهده در آورد ـ هر که در میدانِ همت علمِ جهد برافراشت و در ارتکابِ محنتها صفتِ تن آسانی و فراغت را از دست بداشت، هر چند زودتر بمقصود رسید، هیچکس را بی تگاپوی بلیغ آفتابِ مراد از اُفقِ اُمید طالع نشده و بی جست و جوی کامل مقدمه رجا نتیجۀ حصولِ مقصود نداده ـ

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What a pity if a person of power possessing the ability to benefit others should become lazy and seek advantage from others! What a shame to see one wandering in the pit of avarice and baseness, a failure, who could reach the zenith of his goals fulfilling his heart’s desire! What a gross mistake to step into affliction’s thorny place when one could enjoy the flower of pleasure in the garden of luxury. But one must remember that through striving an individual is led to his intended destination. Traversing with exertion the desert of endeavor brings into view the beauty of one’s [desired] goals. Whoever raises the banner of struggle in the field of courage and in enduring afflictions eases his grip over physical comfort and leisure, reaches his destination sooner. Without intense struggle, none sees the sun of his desires rise from beyond the horizon of hope, and without exhaustive searching, hope’s introduction never leads to the attainment of one’s objectives.

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پادشاهی در چمن داند گل را ز انکه گل

با وجودِ نازکی از خار بالین میکند

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A ruler understands very well the position of a rose in a garden.
Indeed, a rose despite its tenderness, reclines on thorns.

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اگرچه آنچه مقرر شده است از مکمنِ غیب بظهور میرسد و آنچه روزی نشده چندانکه در جست و جویش سعی نمایند بهیچوجه فایده ندارد ـ و بی مظاهرتِ لطفِ ازلی و فیضِ لم یزلی سهمِ سعادت بهدفِ مراد نمیرسد ـ و لیکن جد و جهد را دخلی عظیم است ـ هر که آسایش الخمول راحة طلبد، دایم الوقت در زاویۀ خواری و ناکامی خواهد ماند ـ و آنکه از خارستان و الشهرة آفة نه اندیشد، باندک فرصتی گلِ مراد چیده، در چمنِ عزت برمسندِ دولت خواهد نشست ـ گلِ طرب بیخارِ تعب نتوان چید و درِ گنجِ مراد جز بکلیدِ رنج نتوان کشاد ـ هوسِ استراحت مقدمۀ خست و دناءت و ارتکابِ مخاطرت نشانۀ دولت و عزتست ـ نوشِ ناز و نعمت بی نیشِ آزار و محنت نیست ـ و هیچکس را بی کشیدنِ رنجهای بیشمار و چشیدنِ شربتهای ناگوار دست بدامنِ مقصود نتواند رسید ـ و از جامِ آرزو بادۀ مراد نتواند نوشید ـ مرد آنست که کمرِ سعی بر میان بسته بطلب برخیزد ـ و همت بلند داشته بکارهای خسیس راضی نشود و منازل ادانی و اراذل نپسندیده چون عجایز بجزویات سر فرود نیاورد ـ که هر که درجۀ بلند یافت، هر چند چون گل کوتاه زندگانی باشد، خردمندان بسببِ ذکرِ جمیل او را دراز عمر شمرند و آنکه بدناءت و دون همتی سر فرود آورد، چون برگِ نار اگرچه دیر بپاید، نزدیکِ اهلِ فضل قدری نداشته باشد ـ و از وی حسابی نگیرند ـ و یقین باید دانست که ترقی بر درجاتِ شرف بزحمتِ بسیار دست دهد ـ و تنزل از مرتبۀ عزت باندک کلفتی میسر شود ـ چنانچه سنگِ گران را بمشقت از زمین توان برداشت، و بآسانی بزمین توان انداخت ـ و بواسطه اینست که جز مردِ بلند همت که تحملِ محنت داشته باشد کسی دیگر بکسبِ معالی رغبت نمیتواند کرد ـ

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True, whatever has been apportioned to an individual reveals itself from [within] the concealed place of the Invisible, and for whatever has not been allotted [to that person] all effort is expended in vain. Without God’s favor and Eternal blessing, the arrow of good fortune misses the target that is its goal. However, “struggle” is a big factor. A person seeking oblivious repose will remain in the corner of degradation and failure, while another individual, fearless of the thorny place and habitat of difficulties, will pluck the flower of his goal in a short time and will sit on the throne of felicity in the garden of honor. The rose of mirth cannot be picked without the thorns of hardship, and the treasure door of one’s wishes cannot be opened without the key of toil. Lust for luxury shows baseness and degradation, [while] exposing oneself to risks points to [imminent] wealth and respect. It is not possible to drink of glory and affluence without the stinging from affliction and drudgery. No one can achieve his objective and drink the wine of his goal from the goblet of his desire without enduring immeasurable suffering and tasting unpleasant dregs. [Indeed], he can be called a “man” who rises to seek his objective, tying around his waist the girdle of striving. By keeping his aspiration high, he rejects base actions. By rejecting the goals of petty and lowly people, he does not stoop to trivial things like decrepit women. Despite a roselike short life, the person reaching high status achieves, according to the sages, long life because he is well remembered [by posterity]. [However], despite a long life, like the leaves of pomegranate, the individual who stoops to abjectness and baseness has no value in the eyes of judicious people and is not taken into account. One must know that climbing the ladder of dignity is possible only after great struggle, [yet] the fall from respectability can happen with little trouble – just as a heavy stone is lifted from the ground with difficulty [yet] can be hurled back easily. It is for this reason that only an individual with lofty aspirations is inclined toward eminence.

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هر که ترسید از جفای خمار

قدحی باده مراد نخورد

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The person fearful of the throes of returning sobriety
Is [refused] a drink from the cup of his goal’s wine.

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و اگر چنانچه در وطن امکانِ ترقی نبوده باشد، ترقی کلی خواه از روی صورت و خواه از راهِ معنی در سفر دانسته بمصداق «قل سیر و في الأرض» قدم بیرون گذارد ـ

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If there is no possibility of ascendency in one’s own homeland, one should consider travel to achieve preeminence, in either physical or spiritual dimension. He should venture out in accordance with [the Qur’ānic injunction], “Say: go ye through the earth…”

[footnote: This phrase is repeated in the Qur’ān three times: first, one is asked to travel in order to observe the end of the evildoers (27:69); second, one is encouraged to travel in order to see the wonders of the world and the rise and fall of civilizations (29:20); and third, one is encouraged to travel in order to see the end of the corrupted and irreligious societies (30:42)].

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ای که داغی ز وطن مرهمش از غربت جوی

گو مشو[د] پاره بمرگِ تو گریبانی چند

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O you who are wounded by your home country, seek its dressing by departing from there,

Know, however, that in the case of your death, there will be none to mourn you.

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هرچند سفر درختیست که جز میوۀ فراق بار نیاورد ـ و غربت ابریست که بموجب مضمون «الغربة کربة والفرقة حرقة» جز بارانِ مذلت نبارد ـ و تفرجِ اطرافِ عالم و تماشای ریاض ارم با یارانِ همدم و دوستان محرم خوش اید ـ و چون کسی از سعادتِ دیدار والدین و اخوان و دوستان محروم شد، پیداست که دردِ آن بتفرج آنها چه مقدار درمان پذیرد و رنج او را ازان مشاهده چه مایه شفا پدید آید ـ چه درد فراقِ یاران و رنجِ هجران دوستداران صعب ترین همه دردها و سخت ترین سایر رنجهاست ـ و در غربت هرچند رفاهیت و فراغتِ تمام حاصل بوده بعشرتی کامل روزگار گذرد، بی دیدارِ یارانِ جانی و مصاحبانِ روحانی چشمۀ عیشِ او تیره و دیدۀ بختِ او خیره خواهد بود ـ اما چون روزگار آراسته و مال خواسته باشد همه کس اظهارِ دوستی کنند و لافِ اتحاد و یگانگی زنند ـ و هرگاه کسی حاجتمند شد و «عیاذاً بالله» غبارِ ادبار دیدۀ اقبال او را تیره ساخت، جمعی که چون ثریا صحبت او را انتظام دادندی مانند بنات النعش متفرق گردند، برای آنکه دوستی مردمِ روزگار و محبتهای اهلِ زمانه بغرضهای نفسانی و نفعهای دنیوی مقصور باشد ـ

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Travel is a tree that bears only the fruit of separation. Leaving one’s homeland is a cloud that drops only on the rain of grief. According to [an Arabic saying], “Absence from one’s homeland is agony, and separation [from loved ones] is a burning torture.” The delight of [travel] in various parts of the world and visual enjoyment of a heavenly garden is [possible] only in the company of intimate companions and confidants. When one is deprived of the bliss of visitation of one’s parents, peers and friends, it is apparent that this agony is not remedied by delights [of the pleasant milieu]. How much relief from such pain can one expect from a [delightful] view? The pain of separation from one’s friends and the affliction of parting from one’s well-wishers are the most intense of all pains and the most agonizing of all tortures. Despite affluence and leisure, despite a life of extreme luxury, [an immigrant] in a foreign country [finds] the fountainhead of his comfort diverted and the vision of his good fortune clouded by separation from his most dear friends and spiritual companions. When he achieves an orderly life, wealth, and riches, others will broadcast their friendship and boast of harmony and concord with him. But when he becomes destitute, may God avert [such a calamity]!, the dust of adversity clouds the sight of his fortune, and the group that adorned his company like the Pleiades wither away like the constellation of the Bear, because the friendship of worldly people and the love of persons with temporal concerns is limited to their ulterior motives and worldly gains.

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تا حطامی که هست مینوشند

همچو زنبور بر تو میجوشند

باز وقتی که ده خراب شود

کاسه چون کاسه رباب شود

ترکِ صحبت کنند و دلداری

دوستی خود نبوده پنداری

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As long as you have worldly materials, they listen to you.
Like a bee, they hum around you.

When the village becomes desolate,
[And] the goblet [becomes empty] like the head of a rebeck,

Then they cease associating with and caring for you.
Consider them as if they were never your friends.

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باز را بسببِ آن بر ساعدِ سلاطین جای مقرر شده که سر بآشیانی فرود نمی آرد و جغد بواسطۀ آن در پسِ دیوارِ خواری مانده که دل از ویرانه بر نمیدارد ـ

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The reason that the wrist of the ruler is made the resting place of the eagle is that it does not lower its head into a nest. And the owl remains behind the wall of degradation because it does not detach itself from desolated places.

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چو شاهباز بجولان در آی و سیری کن

چو جغد چند توان بود در پسِ دیوار

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Move fast like the eagle and ride for pleasure.

How long can you stay behind a wall like the owl?

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چون کسی در غربت بورطۀ محنت اُفتاد، قطع نظر از دولت مودت و مهذب گردد و او را تجربهای که مدت العمر بدان فایده توان گرفت، حاصل آید، و محنتِ مسافرت او را پخته سازد ـ مجملًا هیچ سایه پرور مرکبِ اُمید در میدانِ مراد نتازد ـ و سفر آدمی را از حضیضِ خمول و رزالت باوجِ عزت و جلالت رساند ـ و ترقیات تمام آدمی را در سفر دست دهد ـ چنانکه گفته اند «السفر وسیلة الظفر»، شمشیر تا از غلاف بیرون نیاید در معرکۀ مردان سرخرو نگردد، آسمان که پیوسته در سفر است از همه بالاتر است و زمین که همواره در سکون ست پایمال هر اعمالی و دونست ـ نه بینی که پیاده از سفرِ شش منزل از پیادگی مرتبۀ فرزینی یابد و ماهِ سبک رو به سیر چهارده شب از مرتبۀ هلالی بدرجۀ بدری رسد ـ

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When someone in a foreign land falls into the whirlpool of toiling, he, besides [acquiring] wealth, becomes disciplined and refined. He gains experience from which he benefits throughout his life. The hardships of travel mature him. In short, no overly cautious person rides the steed of hope over the ground of his goal. Travel takes an individual from the pit of obscurity to the heights of honor and glory. Through travel, [opportunities] for advancement become available. As is said [in Arabic], “Travel is a means to triumph [in life].” Unless the sword is pulled out of the scabbard, it cannot gain honor in combat with brave men. The sky is the highest of all because it is constantly in motion while the earth, being static, is trampled upon by all, both high and low. Don’t you see that a pawn achieves the position of queen [in chess] after traveling six positions? And a fast-moving moon moves from the position of new moon to full moon in fourteen nights.

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One should look at the mass of the earth and that of the sky [to understand]
Where this [earth] is as a result of its inaction, and where that [sky] is as a result of its movement.

Travel is [like a] patron to an individual, and is a threshold of glory.
It is a treasure of wealth and a teacher of skills.

If a tree could move from place to place,
It would have suffered neither the affliction of a saw nor the oppression of an axe.

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In sum, toiling is the vocation of valiant men and the occupation of the valorous. Only that individual can be considered a “man” who, renouncing his life, steps into the arena of “quest” and, not deterred by hard work, performs to expected and achievable levels of striving and endeavor. The situation will not be beyond two things: if he succeeds, [all is] well and good; if not, his excuse will be acceptable to wise men. His high-mindedness in search of glory and exaltation will be unequivocal in the minds of others.

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Why submit to the arrogance of the world?
Why aspire to minor achievements?

Disregarding the ocean and mountain,
We cross them like griffin, bringing under our wings the seas and land.

Either we step over the sky to achieve our goal,
Or we submit to the struggle like a “man.”

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Section 3: Submitting to the Divine Will [qażā-i ilāhī], Contentment [qanā‘at] and Solitude [‘uzlat]

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If change in the affairs of people is not pre-ordained,
Why do things happen contrary to their wishes?

Indeed, destiny holds the reins of good and bad for people.
This is why the plans of all are nullified.

Thousands of patterns emerge in this world,
But not even one of them materializes as we imagine.

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The screens of the imagination of insightful people portray all existences as related to the Divine decree, and Eternity and the origin of everything as Divine will and the command of the Eternal. All good and bad, all benefits and disasters are tied to the injunctions of Divine decree existing from eternity. In the bureau of Eternity, whatever the Scribe of design [God] has set down with the pen of will on the pages, which are the lives of the creations, manifests itself in the span of one’s existence. Attempting to shun or escape it is of no avail. The means and intermediary links [to achieving one’s goals] are futile if Divine will thus determines. One cannot undo the knot of Fate with fingers of deliberation, because the journey from the desert of planning to destiny is long. There is an immense and limitless traverse between the plain of reflection and the frontier of Divine will. When the Creator, the most exalted, glory be to Him, wishes to put an ordinance into effect, He blurs the insight of visionaries with the bodkin of negligence. Neither remains there light in the eyes of insight, nor is the contrivance of wisdom beneficial. When the Controller and Implementer of the injunctions of destiny puts into motion the chain of will, He bounces into midair the fish from the depth of the ocean and pulls to the earth’s center the bird from the height of the sky. Without support of the Divine will, every line drawn by colorful thought on the slate of imagination turns, in the end, into a bad image; every spell conjured up by an enchanter of contrivance, takes on in the end, the coloring of a fictitious tale. None can escape the bonds of destiny and Fate’s incarceration; no human can challenge the Eternal decrees and the Divine will; and no creature can but submit and resign to the ordinances of Eternity. Except for an individual to prostrate himself before God’s order and Divine decree, there is no other right way and no other straight path.

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No matter how accomplished an individual is in learning and other virtues, he will see no fruition nor reward from his progress toward achievement unless God’s will is in his favor. [We know that] many erudite persons deserving wealth have been denied food for even one day, and many inept, ignorant individuals have been seated in honor and glory. Indeed, this situation is brought about only by God’s order and Divine command. Perpetually, it is recognized that the true agent is the Exalted God and when He wills it, one’s objective can be achieved without hardship and struggle. Nevertheless, if God does not intend its realization, struggle in any form will be futile. Thus, if the particle of potential existence [human being] in the court of actual existence [God] does anything other than show consent and happiness, it will seem to be a sign of ingratitude. Whatever emanates from Him should be considered, without any doubt, a glimpse of mercy and the essence of benediction. Although an individual cannot perceive its essence nor its mysterious implications [in a cursory fashion], nonetheless, when he ponders upon it, he would certainly find his well-being in it. [An analogy would be] that even when an incompetent physician whose treatment is dubious prescribes bitter medication, people take that cheerfully and show their gratitude as well. [Therefore], how and why could things consigned by the Dispenser of Justice and the Creator of the World cause pain?

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Do not concern yourself with dregs or with clear wine, drink well.
Because whatever our cup-bearer [God] serves is indeed a favor.

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Wise is the person who does not rebel against Divine decrees but develops affinity with the dictates of Destiny. He accepts all predestined afflictions and distresses cheerfully and willingly, and leads his life lightheartedly and happily. He is not caught, like a silly child, between being happy [at one moment] and angry [the next], between crying and laughing – if others amuse the child and trill for him, he laughs and is happy; if he is disciplined and treated harshly, he cries and is enraged. [A wide] person quietly accepts the lot assigned to him by God. He does not label abominable greed to be a high level of endeavor, nor does he consider mean avarice an introduction to greatness. Having rejected baseless, empty talk as a means to achievement, he is not attracted by transitory, worldly wealth and grandeur. He believes that his wealth is that which he sends before him, and his assets are such as he deposits in the hereafter.

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Good speech, laudable actions, virtuous character, and special manners are territory immune from the catastrophes of fortune and reversions of Time. Such an individual takes the fruit of contentment from the branch of acquiescence [riżā], abstaining from the greed of this carnal soul [nafs], the lust of wealth, and the desire of glory. The sages opine that the person who is not content with the sufficiency of worldly goods but seeks is more like the person who passed over a mountain of diamonds – time after time, he saw a larger piece, and [always] desiring more he soon reached his objective. However, the return was impossible. Small pieces of diamond scratched and injured his feet while that heedless one, absorbed by greed, remained unaware of his condition. Overwhelmed with grief, he died on the mountain and, in the end, settled in the stomachs of birds.

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The desire for more hinders your mission.
If you desire for profit, do not seek to exceed the limits.

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The Cupbearer of divine benedictions has given to each a goblet according to his capacity, and has denied no one the elixir of kindness and fount of benevolence. [Therefore], one should be happy with whatever has been bestowed by the Eternal Exchequer and should not in vain desire more, for whatever emerges from the receptacle of desire cannot be realized according to one’s wishes. Many individuals, in their desire for wealth, instigated by greed and avarice, have been swept into the whirlpool of drudgery and affliction, and in their [hope for] enormous profit are entrapped in the precipice of loss. A neck tied with the chain of covetousness is, in the end, severed by the sword of embarrassment. And a head occupied in the craze for greed is ultimately rubbed against the dirt of degradation.

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If you [try to] get more than one skull from your head,
[I swear] by the dust of the feet of your inexperience that you will be a cause of trouble.

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It is not befitting that wise men express great delight on their wearing a robe of honor and shed tears of grief on their taking a gulp of affliction, that they be joyous of their excessive wealth and disconsolate on their lack of it. [Nor is it befitting if] they be unaware that the luxuries of this world are transitory like a flash of lightening and its troubles temporary like the darkness of clouds. Learned people have said that one should not expect permanence and durability in five things: first, the shade of the cloud that passes while you view it; second, friendship based on selfishness, which becomes extinct in a short time like a flash of lightening; third, the love of women, which robs one’s peace of mind for trivial causes; fourth, the charm of handsome individuals, which fades away in the end; fifth, worldly goods, which traverse the path of faithfulness with their master and are destroyed in the end.

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How unfortunate are the people who acquire wealth after great trouble and pass away in the end with intense sadness. One wonders at individuals who seek solace in amassing a great deal of wealth and know not that one could get comfort from having little of it. They consider “richness” to be the accumulation of material things; they do not know that one can attain high stature with very little. The individual who gallops his steed of courage in the field of contentment should be considered a “man.” He is neither exhilarated on having material things, nor expresses regrets on their loss. He does not imprint the leaf of his heart with

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The fascination of short-lived phantom,
By stupid persons, called property and wealth.

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He spends his life in acquiring the means of renouncing the world and abandoning the requisites of association [with worldly goods]. He sews the impudent eye of greed with the needle of contentment, and dissociates himself from material things. Most people of this world, by following their tyrant carnal soul, have manifested such vicious characteristics as rancor, jealousy, cruelty, conceit, deceit, arrogance, hypocrisy, and so forth. Their company is more venomous than deadly poison, and associating with them is more difficult than the ordeal of laying down one’s life. [A worthy person] should seek repose in solitude and comfort in isolation by closing off the avenue to the company of others. By reclining against solitude, he should cancel the epistle of desire and greed as absurdity. Indeed, the benefits of seclusion are greater than those of association with people. The sages who have spent prolonged periods of time in the corner of a cave or at the bottom of a well had this fact in mind.

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Rise up and run away, wherever you can,
From the upheavals of this world.
If you do not have the power to run,
Try to hold on to solitude.

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[Prayer in Arabic]: O God! Please rid us of psychical fears and misgivings and from devilish insinuations. Please confer honor upon us with the dignity of attainment and lead us to the world of reason.

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Section 4: Striving for Accomplishments [kamālāt] and Divine Consent

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Know that this harsh world is a mirage-like inn and a rough abode. In the tavern, the wine of pleasure is mixed with the blood of sorrow. The foundations of this picture gallery [world] are raised with the water and soil of annihilation. The intoxication of this banquet is followed by sluggishness. This craze ends in anguish. Whither is the heart without grief and whither is the eye without bloody tears? The mound of dirt is transient and deserves to be relinquished. This dark pit [life, earth] is to be leveled and filled. All relations are to be severed and deaths to be endured. The Imperial Scribe of Eternity has not inscribed an everlasting existence in the portfolio of life of any creature. The Portrayer of the images of creatures has depicted on the screens of possible creations only these strokes: “Every thing [that exists] will perish except His own face” [al-Qaṣaṣ, 28:88]. The Tailor of this workshop of antiquity has sewed the attire of all creatures with the embroidery of extinction. The Chamberlain of this prison of nature has lighted the candle of leisure [to be blown off with] the swift wind of labor. Whom did He elevate and not throw down? Where did He grow a plant and not uproot it? Where is the one with whom He was extravagant without afflictions? For whom did He open the door of wealth without following with countless sufferings?

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This husband-killing, decrepit woman named the World is a wicked woman who has captured many men in her noose. She is the traitor Zāl who has thrown many Tuhmatans into the well of affliction, like Bizhan. She displays herself to the people in the garb of newly-wed brides and entraps the hearts of unwise and haughty individuals with her short-lived charm and ephemeral adornments. Whoever brought her in wedlock could not fulfill his desire. Whoever brought her in the bond of unity could not bring her to consummation for one night. There are many devotees disillusioned for not attaining their objective and many lovers thwarted [by her love]. Immature people, because of their stupidity, become enchanted with her charming face and fall into the trap of misfortunes. They remain unaware of her malevolent heart, perfidy, vile nature and malicious character. The person whose mental perception is illuminated with wisdom and insight, however, is not attracted by her transitory deceptions and does not involve his heart in the love [of the world]. An insightful and perceptive person discerns that the beam of the scale of life is inclined more towards finiteness than eternity.

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Whoever came into existence from the hideout of nonexistence has to return to that state of nothingness. Although death is an unpopular sleep and unwanted repose, no one can escape the ring of annihilation and death. Whoever steps into this universe of existence has to sip the elixir of death and must wear the dress of destruction. Moment by moment one traverses the path of nonexistence and, in a short time, the spring of life, which is youth, is transformed into the autumn of old age. Ultimately one has to undertake the long journey into the hereafter. There is no option but to deposit the trust of a borrowed life. There is an end to every beginning and a conclusion destined to every introduction. No one has smelled the fragrance of faithfulness in this garden [of life], and no one has tasted the syrup of repose from the hands of Time. In the end, it is imperative to tread the precarious roadway of the other world and to sleep in the dreadful place of the grave. The message of death arrives unexpectedly; there is no fixed time nor allotted period for the trust of life. When the life span ends and the moment of death approaches, there is no respite, not even for a blink of the eye. Thus, when this reality becomes manifest, wisdom demands that the bird of love for this world should not be allowed in the territory of one’s heart. One should not be enchanted with its snakelike, embellished looks, its softness and tenderness. One must not trust life, which declines quickly like the summer cloud, fragrance of a garden, beauty of comely faces, and fidelity of women.

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Life flashing like lightening and transient as a wave should be considered an invaluable jewel. One should treasure every moment of it and recognize its worth, because whatever is gone from life is impossible to bring back and whatever is left is hidden behind the veil of the ‘unknown.’ Between the past and the future, there is a time called the ‘present’ – that is the time one should consider to be one’s life, and one should not waste it in trivial pursuits. Having awakened from the slumber of negligence and having regained sobriety after the intoxication of the wine of ignorance, one should not be perplexed nor wander in the wilderness of deviation and the gulf of eccentricities. Every moment of life inappropriately expended should be counted as death’s time. Today, when one has the power and time to accumulate provisions for the road, one should amass [them]. As long as the destroyer of delight [death] has not grabbed the collar of life, one should not submit to the dictates of the carnal soul, nor lose his control over wisdom nor let the opportunity of attaining accomplishments escape him; for these are the sources of deliverance from the torment and chastisement of the hereafter. An individual must focus his efforts on acquiring virtues, intellectual attainments, and moral probity, on purifying the carnal soul and on amassing rewards for the next world [by doing good deeds in this], because one cannot accrue the benefits of life and its rewards [without the aforementioned activities]. He should not consume the poisonous morsel of this world but take up the brackish water of austerity, which tastes like honey to the palate of the intellect, instead of the syrup that soothes the carnal soul or the elixir of lust.

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Taking advantage of life, one should learn to traverse the wilderness of annihilation and death, and deem the attainment of virtues, perfections, and God’s pleasure as the means to felicity and salvation in this world and the next. He should adorn the page of his affairs with the inscription of worship – a source of security in this world and a medium of salvation and honor in the next – and tread the path of submission and worship through austerity. He should keep himself busy day and night to remedy the time already lost and make penitence and repentance the “provision of the road of the hereafter.” Vowing to seek God’s pleasure and approval, he should not let his desires interfere with this endeavor. Carnal desires, indeed, destroy spiritual deeds. It is said that a human being has two parts: One is angelic, which leads him to knowledge and its application, and the second is bestial, which [stirs] a craving in him for unlawful things. Thus, the characteristic of unique intellect is to shun bestial inclinations as far as possible. This short life of two or three days should not be made the captive of carnal delights. The span of one’s life should be regarded as capital for gains in the hereafter and the field of this life prepared for harvest in the next. As a traveler on the path of spirituality, one should not consider this world and its material resources and wealth [symbols] of power and dignity, and should be indifferent to all these attractions. Thus, [according to this Arabic saying], “No one unites with the whole [God] unless he severs with all,” you may reach the whole. You may ascend the ladder of elevation with dignity [in accordance with the Qur’ānic verse] “We have honored the sons of Adam” [al-Isrā’, 17:70], and you will not be trapped in extreme degradation, [as in the Qur’ān, “they are like cattle], nay more misguided” [al-A‘rāf, 7:179, al-Furqān 25:44]. When the time of depositing the trust of the soul arrives, it will be easier for you to traverse the path to the hereafter.

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This is an act of triumph now – whosoever avails of it now.

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Conclusion

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Oh God! The compiler of these pages is entangled in the strife of the world and its evils, bless him with the anguish of Thy search, and with Thy eternal blessings and interminable guidance, relieve him of insensitivity. Let not his desires determine his plans. Guide him according to Thy will. This manual of regulations for vigilant and wise people has become too long, and these extremely valuable pearls have been strung in order. Therefore, sincerity and servitude demand that it be concluded with an invocation for the stability of ever-expanding empire, and for perpetuity of the perdurable dominion of my master, benefactor and real focus of my prayers:

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The ruler of the countries fo the world,
Because of his justice and banner of power,

Bestows crowns upon the rulers ascending the throne;
Under his sovereignty are East and West.

The Turks and the Dailamites are his slaves
Caesar is among his warders.

All of his ancestors with fortunate dispositions
The masters of the crown and throne since Adam.

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It is, indeed, rude for the pen to repeat his famous and honorable name. [Therefore, this treatise] ends [with a reference to him].

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As long as with the radiance of the sun,
The highest levels of the sky are illuminated

May the surface of this earth be an envy of [all] Paradise
Because of the justice of the clear-headed emperor.

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The date of the completion of Mau‘iẓah-i Jahāngīrī is as follows:

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When this epistle was completed

With the power of penetrating genius,

For its chronogram, I was searching

In the world of imagination.

All of a sudden, from the invisible guardian angel

Echoed a voice in my heart:

"O thou, the bird of the soul of the people of knowledge,

Flying in the garden of your ingenuity,

In resurrecting mental images,

Indeed, you have performed a miracle like the Christ

O ye, distinguished in the art of poetry and prose,

You have named it the Mau‘iẓah.

For the sake of conformity,

Write Mau‘iẓah as its chronogram."

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Written on the 10th of Rabī‘ al-Thānī 1028 A.H. / 1618 A.D. The scribe is the sinner ‘Abd-Allāh Shihābī. May Allah forgive his sins.