Taj al-maʾathir 2.1

2.1

و به شواهد حال تن مسکبر در مذنت و هوان دادن و بتعلل نعل وعی و تسنی لی و لوذا روزکار کذاشس و از معی إذا آضبحن فلا نحدث نفسک بالمساء و اذا آنسنت فلا تحدث نفسک بالصباح غافل بوددن که4 مصرع: «ان کیت مرا صماد کند تا فرداء ملایم ذک و فطت و منسب دها و سیامت نمود و دواعی حرکت و رحت بر سکون و اقامت راجح کشت و درنظر عفر دوری از ان طابفه عین مصلحت نمود و سیوه نردد، که صفتی مذموم و خصلتی مشفت است نهاده آمد و به صرورت نص هذافرای بنیی و بننک 9 بر یسان خوانده شد10 ودر عذر رحلت این11 بیت بر وجه نمبل باذکرده شد12

And in witness of this state, to surrender a helpless body to humilation and abasement, and to spend one's days in the excuses of 'perhaps and mayhap' and
the deception of 'if and had it been', while remaining heedless of the meaning of: 'When you wake in the morning, do not speak to yourself
of the evening, and when you enter the evening, do not speak to yourself of the morning'—for the hemistich: 'Is
there any who will guarantee me until tomorrow?'—appeared contrary to intelligence, discernment, sagacity, and sound policy.
The motives for departure and journeying prevailed over staying and remaining, and in the view of reason,
distance from that faction seemed the very essence of prudence. The habit of wavering—which is a blameworthy quality and a
troublesome disposition—was set aside, and by necessity the text of 'This is the parting between me and thee' was recited
upon the tongue, and as an excuse for departure this verse was cited by way of illustration: