مغز خر خوردیم تا ما چون شما ** پشه را داریم همراز هما2735
Have we eaten ass's brains that we, like you, should deem a gnat to be the confidant of the humá?
کو هما کو پشه کو گل کو خدا ** ز آفتاب چرخ چه بود ذره را
Where is a gnat in comparison with the humá? Where is earth in comparison with God? What relation to the mote has the sun in the sky?
این چه نسبت این چه پیوندی بود ** تاکه در عقل و دماغی در رود
What resemblance is this, and what connexion is this, that it should enter into any mind and brain?
حکایت خرگوشان کی خرگوشی راپیش پیل فرستادند کی بگو کی من رسول ماه آسمانم پیش تو کی ازین چشمه آب حذر کن چنانک در کتاب کلیله تمام گفته است
Story of the hares who sent a hare as ambassador to the elephant, bidding him say, ‘I come to thee as the ambassador of the Moon in heaven to bid thee beware of (drinking from) this water-spring,’ as is told in full in the Book of Kalíla (and Dimna).
این بدان ماند که خرگوشی بگفت ** من رسول ماهم و با ماه جفت
This (claim made by you) resembles the saying of a certain hare—‘I am the ambassador of the Moon and companion to the Moon.’
کز رمه‌ی پیلان بر آن چشمه‌ی زلال ** جمله نخجیران بدند اندر وبال
For all the beasts of chase were in woe on account of a herd of elephants (dwelling) beside that limpid spring;
جمله محروم و ز خوف از چشمه دور ** حیله‌ای کردند چون کم بود زور2740
All were deprived (of water) and (were kept) far from the spring by dread: since (their) strength was inferior, they made a plot.
از سر که بانگ زد خرگوش زال ** سوی پیلان در شب غره‌ی هلال
From the mountain-top the old hare cried towards the elephants on the first night of the new-moon—
که بیا رابع عشر ای شاه‌پیل ** تا درون چشمه یابی این دلیل
‘Come on the fourteenth, O king elephant, that thou mayst find within the spring the proof of this (assertion).
شاه‌پیلا من رسولم پیش بیست ** بر رسولان بند و زجر و خشم نیست
O king elephant, I am the ambassador in thy presence. Stop! Ambassadors are not subjected to imprisonment and violence and wrath.
ماه می‌گوید که ای پیلان روید ** چشمه آن ماست زین یکسو شوید
The Moon says, “O elephants, depart! The spring is mine, turn aside from it;
And if (ye depart) not, I will make you blind. I have declared the wrong (which ye are doing) and have thrown off my neck (all responsibility for what will happen if ye trespass farther).
ترک این چشمه بگویید و روید ** تا ز زخم تیغ مه آمن شوید
Take leave of this spring and depart, that ye may be safe from the blows of the Moon's sword.”
نک نشان آنست کاندر چشمه ماه ** مضطرب گردد ز پیل آب‌خواه
Lo, the token (of my veracity) is that the Moon (reflected) in the spring will be disturbed by the water-craving elephant.
آن فلان شب حاضر آ ای شاه‌پیل ** تا درون چشمه یابی زین دلیل
Come and be present on the such-and-such a night, O king elephant, in order that within the spring thou mayst find the proof of this (assertion).’
چونک هفت و هشت از مه بگذرید ** شاه‌پیل آمد ز چشمه می‌چرید
When seven and eight (fifteen nights) of the month had passed, the king elephant came to drink from the spring.
چونک زد خرطوم پیل آن شب درآب ** مضطرب شد آب ومه کرد اضطراب2750
When on that night the elephant put his trunk in the water, the water was disturbed, and the Moon showed disturbance.
پیل باور کرد از وی آن خطاب ** چون درون چشمه مه کرد اضطراب
The elephant believed that speech of his (the hare's), when the Moon in the spring showed disturbance.
مانه زان پیلان گولیم ای گروه ** که اضطراب ماه آردمان شکوه
O company (of prophets), we are not (to be reckoned) among those stupid elephants who are terrified by the disturbance of the Moon.”
انبیا گفتند آوه پند جان ** سخت‌تر کرد ای سفیهان بندتان
The prophets said, “Ah, (our) spiritual admonition has (only) made your (carnal) bondage more grievous, O ye fools!
جواب گفتن انبیا طعن ایشان را و مثل زدن ایشان را
How the prophets answered their sneers and uttered parables unto them.
ای دریغا که دوا در رنجتان ** گشت زهر قهر جان آهنجتان
Oh, alas that in (the case of) your disease the remedy has become for you the poison of soul-wringing (Divine) vengeance.
ظلمت افزود این چراغ آن چشم را ** چون خدا بگماشت پرده‌ی خشم را2755
This lamp (of spiritual admonition) has increased the darkness of that (diseased) eye, since God has set (over it) the veil of wrath.
چه رئیسی جست خواهیم از شما ** که ریاستمان فزونست از سما
What dominion shall we crave from you? for our dominion is greater than the sky.”
چه شرف یابد ز کشتی بحر در ** خاصه کشتیی ز سرگین گشته پر
What glory should the sea of pearls acquire from the ship— especially a ship that has been filled with dung?
ای دریغ آن دیده‌ی کور و کبود ** آفتابی اندرو ذره نمود
Oh, alas for that eye blind and blear! Therein a sun seemed as (insignificant as) a mote.
ز آدمی که بود بی مثل و ندید ** دیده ابلیس جز طینی ندید
In an Adam who was without like or equal the eye of Iblís discerned naught but a piece of clay.
چشم دیوانه بهارش دی نمود ** زان طرف جنبید کو را خانه بود2760
The devilish eye showed (saw) his (Adam's) spring as winter: it moved in the direction where its (original) home was.
ای بسا دولت که آید گاه گاه ** پیش بی‌دولت بگردد او ز راه
Oh, many a fortune that comes now and then to the unfortunate one, and he turns away (from it)!
ای بسا معشوق کاید ناشناخت ** پیش بدبختی نداند عشق باخت
Oh, many a beloved who comes unbeknown to an ill-starred one, and he knows not how to make love!
این غلط‌ده دیده را حرمان ماست ** وین مقلب قلب را س القضاست
This that misleads the eye is our (original) damnation, and this that turns the heart (from seeing the truth) is (our) evil destiny.
چون بت سنگین شما را قبله شد ** لعنت و کوری شما را ظله شد
Since to you the idol of stone has become an object of adoration, the curse (of God) and blindness have o’ershadowed you.
چون بشاید سنگتان انباز حق ** چون نشاید عقل و جان همراز حق2765
When your stone is a fitting partner for God, how are not intellect and spirit fitting confidants of God?
پشه‌ی مرده هما را شد شریک ** چون نشاید زنده همراز ملیک
The dead gnat has become the consort of the humá: how (then) is the living one not fit to be the confidant of the King?
یا مگر مرده تراشیده‌ی شماست ** پشه‌ی زنده تراشیده‌ی خداست
Or, maybe, (’tis because) the dead one is fashioned by you, (whereas) the living gnat is fashioned by God.
عاشق خویشید و صنعت‌کرد خویش ** دم ماران را سر مارست کیش
Ye are in love with yourselves and the thing manufactured by yourselves: to serpents' tails the serpent's head is a law.
نه در آن دم دولتی و نعمتی ** نه در آن سر راحتی و لذتی
In that tail there is no fortune or happiness; in that head there is no pleasure or delight.
گرد سر گردان بود آن دم مار ** لایق‌اند و درخورند آن هر دو یار2770
That serpent's tail is circling around the head: both those friends are fit and suited (to each other).
آنچنان گوید حکیم غزنوی ** در الهی‌نامه گر خوش بشنوی
So says the Sage of Ghazna in the Iláhí-náma, if thou wilt hearken well—
کم فضولی کن تو در حکم قدر ** درخور آمد شخص خر با گوش خر
“Do not behave as a (presumptuous) meddler in the decree of (Divine) fore-ordainment: the ass's shape is suited to the ass's ear.”
شد مناسب عضوها و ابدانها ** شد مناسب وصفها با جانها
Limbs and bodies are congruous; qualities are congruous with souls.
وصف هر جانی تناسب باشدش ** بی گمان با جان که حق بتراشدش
Unquestionably the quality of every soul has congruity with the soul; for God fashions it (accordingly).
چون صفت با جان قرین کردست او ** پس مناسب دانش همچون چشم و رو2775
Inasmuch as He hath joined the quality to the soul, know that it (the quality) is congruous, like eyes and face.
شد مناسب وصفها در خوب و زشت ** شد مناسب حرفها که حق نبشت
The (good and evil) qualities are congruous in the good and evil (souls): congruous are the letters that God hath written.
دیده و دل هست بین اصبعین ** چون قلم در دست کاتب ای حسین
The eye and the heart are between two fingers like a pen in the hand of the writer, O Husayn.
اصبع لطفست و قهر و در میان ** کلک دل با قبض و بسطی زین بنان
(These) are the fingers of Grace and Wrath, and between them the pen, the heart, is in a state of distress or ease (caused) by these fingers.
ای قلم بنگر گر اجلالیستی ** که میان اصبعین کیستی
O pen, if thou art one that (duly) magnifies (God), consider whose two fingers thou art between.
جمله قصد و جنبشت زین اصبعست ** فرق تو بر چار راه مجمعست2780
All thy volition and movement are (controlled) by this finger: thy head (point) is on the crossways of the assembly-place.
این حروف حالهات از نسخ اوست ** عزم و فسخت هم ز عزم و فسخ اوست
These letters (symbolising) thy (diverse) states are of His inditing: thy forming a purpose and changing it is just from His forming a purpose and changing it.
جز نیاز و جز تضرع راه نیست ** زین تقلب هر قلم آگاه نیست
There is no way but supplication and self-abasement: not every pen is conscious of this subjection to (Divine) control.
این قلم داند ولی بر قدر خود ** قدر خود پیدا کند در نیک و بد
The pen knows this (control), but (only) according to its (fore-ordained) measure: it manifests its measure (of knowledge) in good and evil (actions).
آنچ در خرگوش و پیل آویختند ** تا ازل را با حیل آمیختند
(As regards) that (apologue) which they attached to the hare and the elephant, so that they confused (the dispensation of) eternity with (mere) tricks,
بیان آنک هر کس را نرسد مثل آوردن خاصه در کار الهی
[Explaining that it is not seemly for every one to adduce parables, especially concerning Divine actions.]