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2
228-277

  • 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.

  • چون تو جزو دوزخی پس هوش دار ** جزو سوی کل خود گیرد قرار 275
  • Since you are a part of Hell, take care! The part gravitates towards its whole.

  • تلخ با تلخان یقین ملحق شود ** کی دم باطل قرین حق شود
  • He that is bitter will assuredly be attached to those who are bitter: how should vain breath (false words) be joined with the truth?

  • ای برادر تو همان اندیشه‏ای ** ما بقی تو استخوان و ریشه‏ای‏
  • O brother, you are that same thought (of yours); as for the rest (of you), you are (only) bone and fibre.