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!
بانگ زد گوسالهای از جادویی ** سجده کردی که خدای من تویی
Through sorcery a calf lowed; (then) thou didst fall to worship, saying, ‘Thou art my God.’
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.