گفت چاره چیست یاران جستهاند ** رفتهاند و جمله درها بستهاند 225
He said (to himself), “What can be done to help? My friends have hurried out: they have departed and made all the doors fast.”
باز میگفت ای عجب آن خادمک ** نه که با ما گشت هم نان و نمک
Again he would say, “Oh, I wonder—that wretched servant! Did not he partake of bread and salt with us?
من نکردم با وی الا لطف و لین ** او چرا با من کند بر عکس کین
I showed him nothing but courtesy and mildness: why should he on the contrary show hatred towards me?
هر عداوت را سبب باید سند ** ور نه جنسیت وفا تلقین کند
Every enmity must rest on some cause; otherwise, our common humanity would dictate faithfulness (in friendship).”
باز میگفت آدم با لطف وجود ** کی بر آن ابلیس جوری کرده بود
Then he would say again, “When had Adam, the kind and generous, done an injury to Iblís?
آدمی مر مار و کژدم را چه کرد ** کاو همیخواهد مر او را مرگ و درد 230
What was done by man to snake and scorpion that they wish (to inflict) death and pain upon him?
گرگ را خود خاصیت بدریدن است ** این حسد در خلق آخر روشن است
To rend is the instinct of the wolf: after all, this envy is conspicuous in mankind.”
باز میگفت این گمان بد خطاست ** بر برادر این چنین ظنم چراست
Again he would say, “It is wrong thus to think evil: why have I such thoughts against my brother?”
باز گفتی حزم سوء الظن تست ** هر که بد ظن نیست کی ماند درست
Then he would say, “Prudence consists in your thinking evil: how shall he that thinks no evil remain unhurt?”
صوفی اندر وسوسه و آن خر چنان ** که چنین بادا جز ای دشمنان
The Súfí was in (this) anxiety, and (meanwhile) the ass was in such a plight that—may it befall our enemies!
آن خر مسکین میان خاک و سنگ ** کژ شده پالان دریده پالهنگ 235
That poor ass was amidst earth and stones, with his saddle crooked and his halter torn,
خسته از ره جملهی شب بیعلف ** گاه در جان کندن و گه در تلف
Killed (exhausted) by the journey, without fodder all the night long, now at the last gasp and now perishing.
خر همه شب ذکر میکرد ای اله ** جو رها کردم کم از یک مشت کاه
All night the ass was repeating, “O God, I give up the barley; (but am I to have) less than one handful of straw?”
با زبان حال میگفت ای شیوخ ** رحمتی که سوختم زین خام شوخ
With mute eloquence he was saying, “O Shaykhs, (have) some pity, for I am consumed (with anguish) because of this raw impudent rogue.”
آن چه آن خر دید از رنج و عذاب ** مرغ خاکی بیند اندر سیل آب
What that ass suffered of pain and torment, the land-bird suffers (the same) in a flood of water.
بس به پهلو گشت آن شب تا سحر ** آن خر بیچاره از جوع البقر 240
(All) that night till dawn the wretched ass, from exceeding hunger, rolled frequently on his side.
روز شد خادم بیامد بامداد ** زود پالان جست بر پشتش نهاد
Day rose. The servant came at morn and at once laid the saddle firmly on the ass's back.
خر فروشانه دو سه زخمش بزد ** کرد با خر آن چه ز آن سگ میسزد
After the fashion of ass-dealers he gave him two or three blows (with a goad): he did to the ass what is befitting from such a cur (as he was).
خر جهنده گشت از تیزی نیش ** کو زبان تا خر بگوید حال خویش
The sharpness of the sting set the ass jumping; where is the tongue (has an ass such a tongue) that he may describe his own state (feelings)?
گمان بردن کاروانیان که بهمیه‌ای صوفی رنجور است
How the people of the caravan supposed the Sufi's beast was ill
چون که صوفی بر نشست و شد روان ** رو در افتادن گرفت او هر زمان
When the Súfí mounted and got going, he (the ass) began to fall on his face every time,
هر زمانش خلق بر میداشتند ** جمله رنجورش همیپنداشتند 245
(And) every time the people (the travellers) lifted him up: they all thought he was ill.
آن یکی گوشش همیپیچید سخت ** و آن دگر در زیر گامش جست لخت
One would twist his ears hard, while another sought for the (lacerated) part under his palate,
و آن دگر در نعل او میجست سنگ ** و آن دگر در چشم او میدید زنگ
And another searched for the stone in his shoe, and another looked at the dirt in his eye.
باز میگفتند ای شیخ این ز چیست ** دی نمیگفتی که شکر این خر قوی است
Also they were saying,“O Shaykh, what is the cause of this? Were not you saying yesterday, ‘Thanks (to God), this ass is strong’?”
گفت آن خر کاو به شب لاحول خورد ** جز بدین شیوه نداند راه کرد
He replied, “The ass that ate Lá hawl during the night cannot get along except in this manner.
چون که قوت خر به شب لاحول بود ** شب مسبح بود و روز اندر سجود 250
Inasmuch as the ass's food by night was Lá hawl, he was glorifying God by night and (is engaged) in prostrating himself by day.”
آدمی خوارند اغلب مردمان ** از سلام علیکشان کم جو امان
Most people are man-eaters: put no trust in their saying, “Peace to you.”
خانهی دیو است دلهای همه ** کم پذیر از دیو مردم دمدمه
The hearts of all are the Devil's house: do not accept (listen to) the palaver of devilish men.
از دم دیو آن که او لاحول خورد ** هم چو آن خر در سر آید در نبرد
He that swallows Lá hawl from the breath (mouth) of the Devil, like that ass falls headlong in the fight.
هر که در دنیا خورد تلبیس دیو ** و ز عدوی دوست رو تعظیم و ریو
Whoever swallows the Devil's imposture in this world and (swallows) veneration and deceit from the foe that has the face (semblance) of a friend,
در ره اسلام و بر پول صراط ** در سر آید همچو آن خر از خباط 255
In the Way of Islam and on the bridge Sirát he will fall upon his head from giddiness, like that ass.
عشوههای یار بد منیوش هین ** دام بین ایمن مرو تو بر زمین
Beware! Do not hearken to the blandishments of the bad friend: espy the snare, do not walk securely on the earth.
صد هزار ابلیس لاحول آر بین ** آدما ابلیس را در مار بین
See the hundred thousand devils who utter Lá hawl! O Adam, in the serpent behold Iblís!
دم دهد گوید ترا ای جان و دوست ** تا چو قصابی کشد از دوست پوست
He gives (you) vain words, he says to you, “O my soul and beloved,” that he may strip the skin off his beloved, like a butcher.
دم دهد تا پوستت بیرون کشد ** وای او کز دشمنان آفیون چشد
He gives vain words that he may strip off your skin: woe to him that tastes opium from (the mouth of) enemies.
سر نهد بر پای تو قصابوار ** دم دهد تا خونت ریزد زار زار 260
He lays his head at your feet (in flattery) and butcher-like gives (you) vain (wheedling) words, that he may shed your blood miserably.
همچو شیری صید خود را خویش کن ** ترک عشوهی اجنبی و خویش کن
Like a lion, hunt your prey yourself: leave (pay no heed to) the blandishment of stranger or kinsman.
همچو خادم دان مراعات خسان ** بیکسی بهتر ز عشوهی ناکسان
Know that the regard of the base is like that servant; ’tis better to have nobody (as your friend) than (to accept) the flattery of nobodies (worthless people).
در زمین مردمان خانه مکن ** کار خود کن کار بیگانه مکن
Do not make your home in (other) men's land: do your own work, don't do the work of a stranger.
کیست بیگانه تن خاکی تو ** کز برای اوست غمناکی تو
Who is the stranger? Your earthen body, for the sake of which is (all) your sorrow.
تا تو تن را چرب و شیرین میدهی ** جوهر خود را نبینی فربهی 265
So long as you are giving your body greasy (rich) and sweet (food), you will not see fatness in your (spiritual) essence.
گر میان مشک تن را جا شود ** روز مردن گند او پیدا شود
If the body be set in the midst of musk, (yet) on the day of death its stench will become manifest.
مشک را بر تن مزن بر دل بمال ** مشک چه بود نام پاک ذو الجلال
Do not put musk on your body, rub it on your heart. What is musk? The holy name of the Glorious (God).
آن منافق مشک بر تن مینهد ** روح را در قعر گلخن مینهد
The hypocrite puts musk on his body and puts his spirit at the bottom of the ash-pit.
بر زبان نام حق و در جان او ** گندها از فکر بیایمان او
On his tongue the name of God, and in his soul stenches (arising) from his infidel thought.
ذکر با او همچو سبزه گلخن است ** بر سر مبرز گلست و سوسن است 270
In relation to him praise of God is (like) the herbage of the ash-pit: it is roses and lilies (growing) upon a dunghill.
آن نبات آن جا یقین عاریت است ** جای آن گل مجلس است و عشرت است
Those plants are certainly there on loan (and belong to somewhere else); the proper place for those flowers is the symposium and (the scene of) festivity.
طیبات آید به سوی طیبین ** للخبیثین الخبیثات است هین
The good women come to the good men; there is (also the text) to the wicked men the wicked women. Mark!
کین مدار آنها که از کین گمرهند ** گورشان پهلوی کین داران نهند
Do not bear malice: they that are led astray by malice, their graves are placed beside the malicious.
اصل کینه دوزخ است و کین تو ** جزو آن کل است و خصم دین تو
The origin of malice is Hell, and your malice is a part of that whole and is the enemy of your religion.