The lion said, “If the light were to become greater, his gall-bladder would burst and his heart would turn to blood.
این چنین گستاخ ز آن میخاردم ** کاو درین شب گاو میپنداردم
He is stroking me like this so boldly because in this (dark) night he thinks I am the ox.”
حق همیگوید که ای مغرور کور ** نه ز نامم پاره پاره گشت طور
God is saying, “O blind dupe, did not Túr (Sinai) fall in pieces at My Name?
که لو انزلنا کتابا للجبل ** لانصدع ثم انقطع ثم ارتحل
For if We had sent down (revealed) a Book to the mountain, it would have been riven asunder, then cut to pieces, and then it would have departed (disappeared).
از من ار کوه احد واقف بدی ** پاره گشتی و دلش پر خون شدی510
If Mount Uhud had been acquainted with Me, it would have been shivered to pieces and its heart would have been filled with blood.”
از پدر وز مادر این بشنیدهای ** لاجرم غافل در این پیچیدهای
You have heard this from your father and mother; in consequence you have embraced it thoughtlessly.
گر تو بیتقلید از این واقف شوی ** بینشان از لطف چون هاتف شوی
If you become acquainted with this without blind imitation, by (His) grace you will become immaterial, like a voice from Heaven.
بشنو این قصه پی تهدید را ** تا بدانی آفت تقلید را
Hear this (following) story as a deterrent, in order that you may know the banefulness of blind imitation.
فروختن صوفیان بهیمهی مسافر را جهت سماع
How the Súfís sold the traveller's beast (to pay) for the (expenses of the) mystic dance.
صوفیی در خانقاه از ره رسید ** مرکب خود برد و در آخر کشید
A Súfí, after journeying, arrived at a monastery (for Súfís); he took his mount and led it to the stable.
آب کش داد و علف از دست خویش ** نه چنان صوفی که ما گفتیم پیش515
With his own hand he gave it a little water and some fodder: (he was) not such a Súfí as the one we told of before.
احتیاطش کرد از سهو و خباط ** چون قضا آید چه سود است احتیاط
He took precaution for it against neglect and craziness, (but) when the (Divine) destiny comes to pass, of what avail is precaution?
صوفیان در جوع بودند و فقیر ** کاد فقر أن یعی کفرا یبیر
The Súfís were destitute and poor: poverty almost comprises an infidelity that brings (the soul) to perdition.
ای توانگر که تو سیری هین مخند ** بر کجی آن فقیر دردمند
O thou rich man who art full fed, beware of laughing at the unrighteousness of the suffering poor.
از سر تقصیر آن صوفی رمه ** خر فروشی در گرفتند آن همه
On account of their destitution that Súfí flock, all of them, adopted (the expedient of) selling the ass,
Saying, “(In case) of necessity a carcase is lawful (food); (there is) many a vicious act that necessity made a virtuous one.”
هم در آن دم آن خرک بفروختند ** لوت آوردند و شمع افروختند
They instantly sold the little ass; they fetched dainty viands and lit candles.
ولوله افتاد اندر خانقه ** کامشبان لوت و سماع است و شره
Jubilation arose in the monastery: (they cried), “To-night there are dainties and music and dancing and voracity.
چند از این صبر و از این سه روزه چند ** چند از این زنبیل و این دریوزه چند
How much (more) of this (carrying the) wallet and this beggary? How much (more) of this patience and of this three-day fasting?
ما هم از خلقیم و جان داریم ما ** دولت امشب میهمان داریم ما
We also are of (God's) creatures, we have soul. Good luck (is ours) to-night: we have the guest (to entertain).”
تخم باطل را از آن میکاشتند ** کان که آن جان نیست جان پنداشتند525
Thereby they were sowing the seed of falsehood, for they deemed soul that which is not soul.
و آن مسافر نیز از راه دراز ** خسته بود و دید آن اقبال و ناز
And the traveller, too, was tired by the long journey and (gladly) saw that favour and fondness (with which they regarded him).
صوفیانش یک به یک بنواختند ** نرد خدمتهای خوش میباختند
The Súfís, one by one, caressed him: they were playing the game of (bestowing) pleasant attentions (on him).
گفت چون میدید میلانشان به وی ** گر طرب امشب نخواهم کرد کی
When he saw their affection towards him, he said, “If I don't make merry to-night, when (shall I do so)?”
لوت خوردند و سماع آغاز کرد ** خانقه تا سقف شد پر دود و گرد
They ate the viands and began the samá‘ (musical dance); the monastery was filled with smoke and dust up to the roof—
دود مطبخ گرد آن پا کوفتن ** ز اشتیاق و وجد جان آشوفتن530
The smoke of the kitchen, the dust of (raised by) beating the feet (dancing), the tumult (caused) by longing and ecstasy of spirit.
گاه دست افشان قدم میکوفتند ** گه به سجده صفه را میروفتند
Now, waving their hands, they would beat (the ground with) their feet; now, in (religious) prostration, they would sweep the dais (with their foreheads).
دیر یابد صوفی آز از روزگار ** ز آن سبب صوفی بود بسیار خوار
(Only) after long (waiting) does the Súfí gain his desire (the satisfaction of his appetite) from Fortune: for that reason the Súfí is a great eater;
جز مگر آن صوفیی کز نور حق ** سیر خورد او فارغ است از ننگ دق
Except, to be sure, the Súfí who has eaten his fill of the Light of God: he is free from the shame of beggary;
از هزاران اندکی زین صوفیند ** باقیان در دولت او میزیند
(But) of these Súfís there are (only) a few among thousands; the rest are living in (under the protection of) his (the perfect Súfí's spiritual) empire.
چون سماع آمد از اول تا کران ** مطرب آغازید یک ضرب گران535
When the samá‘ had come (run its course) from beginning to end, the minstrel struck up a heavy (deep-sounding) strain.
خر برفت و خر برفت آغاز کرد ** زین حراره جمله را انباز کرد
He commenced (to sing), "The ass is gone, and the ass is gone": he made the whole (company) sharers in this ditty.
زین حراره پای کوبان تا سحر ** کفزنان خر رفت و خر رفت ای پسر
From this enthusiasm (they continued) beating their feet (dancing) to this ditty till dawn, clapping their hands (and singing), "The ass is gone, the ass is gone!"
از ره تقلید آن صوفی همین ** خر برفت آغاز کرد اندر حنین
By way of imitation that Súfí began (to sing) in (tones of) impassioned feeling this same (phrase), “The ass is gone.”