آن توهمهات را سیلاب برد ** زیرکی باردت را خواب برد
(Then) those imaginations were swept away (as) by a flood, and thy silly shrewdness went to sleep.
چون نبودی بد گمان در حق او ** چون نهادی سر چنان ای زشت رو2045
How wert not thou suspicious in regard to him (Sámirí)? Why didst thou lay thy head (on the ground) like that, O ugly one?
چون خیالت نامد از تزویر او ** وز فساد سحر احمقگیر او
How did no idea come to thee of his imposition and of the corruptness of his fool catching magic?
سامریی خود که باشد ای سگان ** که خدایی بر تراشد در جهان
Who, indeed, is a Sámirí, O ye curs, that he should hew up a God in the world?
چون در این تزویر او یکدل شدی ** وز همه اشکالها عاطل شدی
How didst thou become of one mind (with him) as to this imposture of his, and become devoid of all perplexities?
گاو میشاید خدایی را به لاف ** در رسولیام تو چون کردی خلاف
Is a cow (calf) worthy to be deified on (the strength of) a vain boast, (while there are) a hundred disputes as to the prophetic mission of one like me?
پیش گاوی سجده کردی از خری ** گشت عقلت صید سحر سامری2050
Through asinine dullness thou didst cast thyself down in worship before a cow (calf); thy understanding fell a prey to Sámirí's magic.
چشم دزدیدی ز نور ذو الجلال ** اینت جهل وافر و عین ضلال
Thou didst steal thine eye away from the Light of the Glorious (God): here is plenteous folly for thee and the essence of perdition!
شه بر آن عقل و گزینش که تراست ** چون تو کان جهل را کشتن سزاست
Fie upon such an understanding and (faculty of) choice as thou hast! ’Twere fitting to kill a mine of folly like thee.
گاو زرین بانگ کرد آخر چه گفت ** کاحمقان را این همه رغبت شگفت
The golden calf uttered a cry; prithee, what did it say, that all this desire (for it) blossomed in the fools?
ز آن عجبتر دیدهاید از من بسی ** لیک حق را کی پذیرد هر خسی
Ye have seen from me many a thing more wonderful than that, but how should every rascal accept God?”
باطلان را چه رباید باطلی ** عاطلان را چه خوش آید عاطلی2055
What carries away (enraptures) worthless folk? Worthlessness. What pleases futile folk? Futility,
ز انکه هر جنسی رباید جنس خود ** گاو سوی شیر نر کی رو نهد
Because every kind is carried away (enraptured) by its own kind: how should the ox turn its face towards the fierce lion?
گرگ بر یوسف کجا عشق آورد ** جز مگر از مکر تا او را خورد
How should the wolf bear love for Joseph, unless, perchance, through cunning, in order to devour him?
چون ز گرگی وارهد محرم شود ** چون سگ کهف از بنی آدم شود
When it is delivered from wolfishness, it will become familiar (with him); like the dog of the Cave, it will become one of the sons of Adam.
چون ابو بکر از محمد برد بو ** گفت هذا لیس وجه کاذب
When Abú Bakr smelt (made his first acquaintance with) Mohammed, he said, “This is not a face that lies;”
چون نبد بو جهل از اصحاب درد ** دید صد شق قمر باور نکرد2060
(But) since Bú Jahl was not of those in sympathy (with Mohammed), he saw a hundred cleavings of the moon, and believed not.
The sorrowful (lover of God), whose bowl has fallen from the roof—we (would) hide the Truth from him, (but) it does not become hid;
و انکه او جاهل بد از دردش بعید ** چند بنمودند و او آن را ندید
While he that is ignorant (of God) and a stranger to His sorrow (love)—how often has it been shown, and he has not seen it!
آینهی دل صاف باید تا در او ** واشناسی صورت زشت از نکو
The mirror of the heart must be clear, in order that you may know therein the ugly form from the beautiful.
ترک گفتن آن مرد ناصح بعد از مبالغهی پند مغرور خرس را
How the man of sincere counsel, after having done his utmost in (the way of) admonition, took leave of him who was deluded by (his confidence in) the bear.
آن مسلمان ترک ابله کرد و تفت ** زیر لب لاحولگویان باز رفت
That Moslem left the foolish man and quickly, saying Lá hawl under his lip (breath), went back (to his abode).
گفت چون از جد و پندم وز جدال ** در دل او بیش میزاید خیال2065
He said, “Inasmuch as from my earnestness and admonition and from (my) disputing (with him), (the only result is that) vain fancies are being born in his mind more (and more),
پس ره پند و نصیحت بسته شد ** امر أعرض عنهم پیوسته شد
Therefore the road of admonition and counsel has become barred: the command, ‘Turn aside from them,’ has arrived.”
چون دوایت میفزاید درد پس ** قصه با طالب بگو بر خوان عبس
When your remedy increases the disease, then (leave him who will not be cured, and) tell your story to one that seeks (to hear the Truth). Read (the chapter of the Qur’án, which begins with the word) ‘Abasa (he frowned):
چون که اعمی طالب حق آمده ست ** بهر فقر او را نشاید سینه خست
“As the blind man has come seeking the Truth, ‘tis not meet to wound his breast (by turning aside from him) on account of his poverty.