بود کوری کاو همیگفت الامان ** من دو کوری دارم ای اهل زمان
There was a blind man who used to say, “Pity! I have two blindnesses, O people of the time.
پس دو باره رحمتم آرید هان ** چون دو کوری دارم و من در میان
Therefore, hark ye, show unto me twice as much compassion, since I have two blindnesses, and I (live) between (them.)”
گفت یک کوریت میبینیم ما ** آن دگر کوری چه باشد وانما1995
(Somebody) said, “We see one blindness of yours: what may the other blindness be? Explain.”
گفت زشت آوازم و ناخوش نوا ** زشت آوازی و کوری شد دوتا
He answered, “I have an ugly voice and unpleasing tones: ugliness of voice and blindness are double (blindness).
بانگ زشتم مایهی غم میشود ** مهر خلق از بانگ من کم میشود
My ugly cry becomes the source of annoyance: the people's love is lessened by my cry.
زشت آوازم به هر جا که رود ** مایهی خشم و غم و کین میشود
Whithersoever my ugly voice goes, it becomes the source of anger and annoyance and hatred.
بر دو کوری رحم را دوتا کنید ** این چنین ناگنج را گنجا کنید
Double your compassion for (these) two blindnesses: make room (in your hearts) for one who gets so little room.”
زشتی آواز کم شد زین گله ** خلق شد بر وی به رحمت یک دله2000
The ugliness of (his) voice was diminished by this plaint: the people became of one mind in (showing) compassion for him.
کرد نیکو چون بگفت او راز را ** لطف آواز دلش آواز را
When he had told the secret (and explained his meaning), his voice was made beautiful by the graciousness of the voice of his heart;
و انکه آواز دلش هم بد بود ** آن سه کوری دوری سرمد بود
But that one whose heart's voice also is bad—(for him) those three blindnesses are banishment everlasting (from the favour of God);
لیک وهابان که بیعلت دهند ** بو که دستی بر سر زشتش نهند
Yet it may be that the bounteous (saints), who give without cause, will lay a hand (of blessing) upon his ugly head.
چون که آوازش خوش و مظلوم شد ** زو دل سنگین دلان چون موم شد
Since his (the blind beggar's) voice became sweet and pitiable, the hearts of the stony-hearted were made (soft) as wax thereby.
نالهی کافر چو زشت است و شهیق ** ز آن نمیگردد اجابت را رفیق2005
Inasmuch as the infidel's lament is ugly and (like) braying, for that (reason) it meets with no (favourable) response.
اخسؤا بر زشت آواز آمده ست ** کاو ز خون خلق چون سگ بود مست
“Be silent” has come down (has been revealed in the Qur’án) against the ugly-voiced (infidel), for he was drunken with the people's blood, like a dog.
چون که نالهی خرس رحمت کش بود ** نالهات نبود چنین ناخوش بود
Inasmuch as the lament of the bear attracts compassion, (while) your lament is not like this, (but) is unpleasing,
دان که با یوسف تو گرگی کردهای ** یا ز خون بیگناهی خوردهای
Know that you have behaved with wolfishness to (a) Joseph, or have drunk of the blood of an innocent.
توبه کن و ز خورده استفراغ کن ** ور جراحت کهنه شد رو داغ کن
Repent, and empty yourself of what you have drunk; and if your wound is old (and unhealed), go, cauterise (it).
تتمهی حکایت خرس و آن ابله که بر وفای او اعتماد کرده بود
Continuation of the story of the bear and of the fool who had put trust in its good faith.
خرس هم از اژدها چون وارهید ** و آن کرم ز آن مرد مردانه بدید2010
The bear, too, when it was delivered from the dragon and received such kindness from that brave man—
چون سگ اصحاب کهف آن خرس زار ** شد ملازم در پی آن بردبار
Like the dog of the Men of the Cave, that poor bear became an attendant at the heels of him that bore the burden (of the fight with the dragon).
آن مسلمان سر نهاد از خستگی ** خرس حارس گشت از دل بستگی
That Moslem, from fatigue, laid down his head (to rest); the bear, from devotion (to him), became (his) guard.
آن یکی بگذشت و گفتش حال چیست ** ای برادر مر ترا این خرس کیست
A certain man passed by and said to him, “What has happened? O brother, who is this bear (in relation) to you?”
قصه واگفت و حدیث اژدها ** گفت بر خرسی منه دل ابلها
He recounted the adventure, and the story of the dragon. The other said, “Do not set your heart on a bear, O fool!
دوستی ابله بتر از دشمنی است ** او بهر حیله که دانی راندنی است2015
The friendship of a fool is worse than (his) enmity: it (the bear) ought to be driven away by every means you know.”
گفت و الله از حسودی گفت این ** ور نه خرسی چه نگری این مهر بین
He (the man with the bear) said (to himself), “By God, he has said this from envy; otherwise,” (he said aloud), “why do you look at the bearishness (of the bear)? Behold this affection (which it has for me)!”
گفت مهر ابلهان عشوهده است ** این حسودی من از مهرش به است
“The affection of fools,” said the other, “is beguiling; this envy of mine is better than its (the bear's) affection.
هی بیا با من بران این خرس را ** خرس را مگزین مهل هم جنس را
Hey, come with me and drive away this bear: do not choose the bear (as your friend), do not forsake one of your own kind!”
گفت رو رو کار خود کن ای حسود ** گفت کارم این بد و رزقت نبود
“Go, go,” said he, “mind your own business, O envious man!” Said the other, “This was my business, and it was not your fortune (to follow my advice).
من کم از خرسی نباشم ای شریف ** ترک او کن تا منت باشم حریف2020
I am not less than a bear, O noble sir: abandon it, in order that I may be your comrade.
بر تو دل میلرزدم ز اندیشهای ** با چنین خرسی مرو در بیشهای
My heart is trembling with anxiety for you: do not go into a forest with a bear like this.
این دلم هرگز نلرزید از گزاف ** نور حق است این نه دعوی و نه لاف
This heart of mine has never trembled in vain; this is the Light of God, not pretence or idle brag.
مومنم ینظر بنور الله شده ** هان و هان بگریز از این آتشکده
I am the true believer who has become seeing by the Light of God. Beware and beware! Flee from this fire-temple!”
این همه گفت و به گوشش در نرفت ** بد گمانی مرد را سدی است زفت
He said all this, and it entered not his ear: suspicion is a thick barrier to a man.
دست او بگرفت و دست از وی کشید ** گفت رفتم چون نهای یار رشید2025
He took his hand, and he (the man with the bear) withdrew his hand from him. The other said, “I will go, since you are not a well-guided friend.”
گفت رو بر من تو غم خواره مباش ** بو الفضولا معرفت کمتر تراش
“Go,” cried he; “be not troubled for me; don't carve (retail) so much wisdom, O meddlesome one!”
باز گفتش من عدوی تو نیام ** لطف باشد گر بیایی در پیام
He answered him, (saying), “I am not your enemy: it would be a kindness if you would come after me.”
گفت خوابستم مرا بگذار و رو ** گفت آخر یار را منقاد شو
“I am sleepy,” said he; “let me alone, go!” He replied, “Pray, give in to your friend,
تا بخسبی در پناه عاقلی ** در جوار دوستی صاحب دلی
So that you may sleep under the safeguard of a sage, under the protection of one loved (by God), a man of heart (spiritual insight).”
در خیال افتاد مرد از جد او ** خشمگین شد زود گردانید رو2030
The man was thrown by his (the other's) earnestness into a (groundless) fancy: he became angry and quickly averted his face,
کاین مگر قصد من آمد خونی است ** یا طمع دارد گدا و تونی است
Thinking, “Mayhap this man has come to attack me—he is a murderer; or he has hope (of gain)—he is a beggar and a tout;
یا گرو بسته ست با یاران بدین ** که بترساند مرا زین هم نشین
Or he has wagered with his friends that he will make me afraid of this companion.”
خود نیامد هیچ از خبث سرش ** یک گمان نیک اندر خاطرش
From the wickedness of his heart, not (even) one good surmise came into his thoughts at all.
ظن نیکش جملگی بر خرس بود ** او مگر مر خرس را هم جنس بود
His good opinions were wholly for the bear: to be sure, he was of the same kind as the bear.
عاقلی را از سگی تهمت نهاد ** خرس را دانست اهل مهر و داد2035
Through currishness, he suspected a sage and deemed a bear affectionate and just.
گفتن موسی علیه السلام گوساله پرست را که آن خیال اندیشی و حزم تو کجاست
How Moses, on whom be peace, said to one who worshipped the (golden) calf, “Where is (what has become of) thy vain scepticism and precaution?”
گفت موسی با یکی مست خیال ** کای بد اندیش از شقاوت وز ضلال
Moses said to one drunken with (deluding) fancy, “O thou who thinkest evil because of (thy) unblessedness and perdition,
صد گمانت بود در پیغمبریم ** با چنین برهان و این خلق کریم
Thou hast had a hundred suspicions concerning my prophethood, notwithstanding these proofs and this noble nature (which I have shown).
صد هزاران معجزه دیدی ز من ** صد خیالت میفزود و شک و ظن
Thou hast seen from me hundreds of thousands of miracles, (and all the time) a hundred fancies and doubts and (vain) opinions were growing in thee.
از خیال و وسوسه تنگ آمدی ** طعن بر پیغمبریام میزدی
Thou wert sorely pressed by fancy and devilish suggestion, thou wert sneering at my prophethood.
گرد از دریا بر آوردم عیان ** تا رهیدیت از شر فرعونیان2040
I raised up dust from the sea before your eyes, so that ye might be delivered from the wickedness of the people of Pharaoh.
ز آسمان چل سال کاسه و خوان رسید ** وز دعایم جویی از سنگی دوید
During forty years the platter and tray (of food) came (to you) from heaven, and at my prayer the river ran from a rock.
این و صد چندین و چندین گرم و سرد ** از تو ای سرد آن توهم کم نکرد
These (miracles) and a hundred times as many, and all these diverse (evidences), did not make that vain imagination fade away from thee, O cold (hard-hearted) man!