هر زمان خواند ترا تا خرگهی ** که در اندازد ترا اندر چهی
He continually invites thee to a spacious tent in order that he may cast thee into a pit,
که فلان جا حوض آبست و عیون ** تا در اندازد به حوضت سرنگون
Saying, “In such and such a place there is a tank of water and (many) fountains,” that he may cast thee headlong into the tank.
آدمی را با همه وحی و نظر ** اندر افکند آن لعین در شور و شر 2610
That accursed one caused an Adam, notwithstanding all his inspiration and insight, to fall into woe and bane,
بی‌گناهی بی‌گزند سابقی ** که رسد او را ز آدم ناحقی
Without any sin (having been committed against him) and without any previous harm having been wrongfully done to him by Adam.
گفت روبه آن طلسم سحر بود ** که ترا در چشم آن شیری نمود
The fox replied, “It was a spell of magic that appeared in your eyes as a lion;
ورنه من از تو به تن مسکین‌ترم ** که شب و روز اندر آنجا می‌چرم
Else I am more puny in body than you, and I always feed there by night and day.
گرنه زان گونه طلسمی ساختی ** هر شکم‌خواری بدانجا تاختی
If he (the magician) had not wrought a spell of that kind, every famishing (animal) would have run thither.
یک جهان بی‌نوا پر پیل و ارج ** بی‌طلسمی کی بماندی سبز مرج 2615
(In) a foodless world full of elephants and rhinoceroses how should the meadow have remained verdant without (the protection of) a spell?
من ترا خود خواستم گفتن به درس ** که چنان هولی اگر بینی مترس
Truly, I meant to tell you, by way of instruction, not to be afraid if you should see a terrible thing like that;
لیک رفت از یاد علم آموزیت ** که بدم مستغرق دلسوزیت
But I forgot to impart (this) knowledge to you, because I was overwhelmed with grief and pity on your account.
دیدمت در جوع کلب و بی‌نوا ** می‌شتابیدم که آیی تا دوا
I saw you were ravenously hungry and without food, (therefore) I was making haste so that you might attain to the remedy;
ورنه با تو گفتمی شرح طلسم ** که آن خیالی می‌نماید نیست جسم
Otherwise I would have explained the spell to you: it (the lion) presents itself as an apparition, it is not a (real) body.”
جواب گفتن خر روباه را
The reply of the ass to the fox.
گفت رو رو هین ز پیشم ای عدو ** تا نبینم روی تو ای زشت‌رو 2620
“Hark,” cried the ass, “begone, begone from my presence, O enemy, that I may not see your face, O ugly one!
آن خدایی که ترا بدبخت کرد ** روی زشتت را کریه و سخت کرد
That God who made you ill-fated hath made your ugly face detestable and impudent.
با کدامین روی می‌آیی به من ** این چنین سغری ندارد کرگدن
With what face do you come to me? The rhinoceros has not such a hard skin (as you have).
رفته‌ای در خون جانم آشکار ** که ترا من ره‌برم تا مرغزار
You manifestly attempted to shed my life-blood, saying, ‘I will guide you to the meadow,’
تا بدیدم روی عزرائیل را ** باز آوردی فن و تسویل را
So that I beheld the face of Azrael; (now) again you have brought cunning and plausible suggestion (to bear on me).
گرچه من ننگ خرانم یا خرم ** جانورم جان دارم این را کی خرم 2625
Though I am a disgrace to the asses or an ass (myself), (yet) I am possessed of life, I have a vital spirit: how should I purchase (accept and believe) this (palaver)?
آنچ من دیدم ز هول بی‌امان ** طفل دیدی پیر گشتی در زمان
If a child had seen the pitiless horror that I saw, it would instantly have become old.
بی‌دل و جان از نهیب آن شکوه ** سرنگون خود را در افکندم ز کوه
Deprived of heart and soul by dread of that awful object, I threw myself headlong from the mountain.
بسته شد پایم در آن دم از نهیب ** چون بدیدم آن عذاب بی‌حجاب
My legs were tied (paralysed) by terror as soon as I perceived that (cruel) torment without (any) barrier (between it and me).
عهد کردم با خدا کای ذوالمنن ** برگشا زین بستگی تو پای من
I made a promise to God, crying, ‘O gracious One, do Thou loose my legs from this bondage,
تا ننوشم وسوسه‌ی کس بعد ازین ** عهد کردم نذر کردم ای معین 2630
So that henceforth I may not listen to any one's temptation: I promise, I vow (that I will not listen), O Helper!’
حق گشاده کرد آن دم پای من ** زان دعا و زاری و ایمای من
Thereupon God loosed my legs because of my prayer and humble entreaty and indication (of abasement);
ورنه اندر من رسیدی شیر نر ** چون بدی در زیر پنجه‌ی شیر خر
Else the fierce lion would have overtaken me: how would an ass have fared in the grip of a lion?
باز بفرستادت آن شیر عرین ** سوی من از مکر ای بس القرین
Now the lion of the jungle has sent you to me again for the purpose of deceit, O evil companion that you are!”
حق ذات پاک الله الصمد ** که بود به مار بد از یار بد
(I swear) by the truth of the Holy Person of Allah, the Lord, that a malign snake is better than a malign friend.
مار بد جانی ستاند از سلیم ** یار بد آرد سوی نار مقیم 2635
The malign snake takes a soul (life) from the man it has bitten; the malign friend leads him into the everlasting Fire.
از قرین بی‌قول و گفت و گوی او ** خو بدزدد دل نهان از خوی او
Thy heart secretly steals its disposition from the disposition of thy companion, without speech and talk on his part.
چونک او افکند بر تو سایه را ** دزدد آن بی‌مایه از تو مایه را
When he casts his shadow over thee, that unprincipled one steals away thy principles from thee.
عقل تو گر اژدهایی گشت مست ** یار بد او را زمرد دان که هست
(Even) if thy reason has become (as strong as) a furious dragon, know that the evil companion is an emerald to it.
Through him the eye of thy reason starts out (of the socket): his (vicious) thrusts deliver thee into the hands of pestilence.
جواب گفتن روبه خر را
The answer of the fox to the ass.
گفت روبه صاف ما را درد نیست ** لیک تخییلات وهمی خورد نیست 2640
The fox said, “There are no dregs in my pure liquor, but the illusions of imagination are not small.
این همه وهم توست ای ساده‌دل ** ورنه بر تو نه غشی دارم نه غل
All this is your imagination, O simpleton, for I bear no malice and rancour against you.
از خیال زشت خود منگر به من ** بر محبان از چه داری س ظن
Do not regard me from (the standpoint of) your evil fancy: wherefore do you cherish ill thoughts against your lovers?
ظن نیکو بر بر اخوان صفا ** گرچه آید ظاهرا زیشان جفا
Think well of the sincere, even though unkindness come from them in appearance.
این خیال و وهم بد چون شد پدید ** صد هزاران یار را از هم برید
When this evil fancy and imagination is manifested, it severs a hundred thousand friends from one another.
مشفقی گر کرد جور و امتحان ** عقل باید که نباشد بدگمان 2645
If an affectionate (friend) has behaved unjustly and made a trial (of one's loyalty), understanding is needed to prevent one from thinking ill (of him).
خصاه من بدرگ نبودم زشت‌اسم ** آنک دیدی بد نبد بود آن طلسم
In particular, I, who have a bad name, was not evil-natured (in regard to you): what you saw was nothing evil, it was (only) a magic spell;
ور بدی بد آن سگالش قدرا ** عفو فرمایند یاران زان خطا
And if, hypothetically, that purpose (of mine) had been evil, (still) friends pardon such a fault.”
عالم وهم و خیال طمع و بیم ** هست ره‌رو را یکی سدی عظیم
The world of imagination and the phantom of hope and fear is a great obstacle to the traveller (on the mystic Way).
نقشهای این خیال نقش‌بند ** چون خلیلی را که که بد شد گزند
The pictures (illusions) of this picture-making phantasy were harmful (even) to one like Khalíl (Abraham), who was (firm as) a mountain.
گفت هذا ربی ابراهیم راد ** چونک اندر عالم وهم اوفتاد 2650
The noble Abraham said, “This is my Lord,” when he fell into the world (fell under the sway) of imagination.
ذکر کوکب را چنین تاویل گفت ** آن کسی که گوهر تاویل سفت
That person who bored the pearl of interpretation, interpreted the mention of the star thus—
عالم وهم و خیال چشم‌بند ** آنچنان که را ز جای خویش کند
(That) the world of imagination and blinding phantasy uprooted such a mountain (of wisdom) from its foundation,
تا که هذا ربی آمد قال او ** خربط و خر را چه باشد حال او
So that the words, “This is my Lord,” were uttered by him: what, (then), must be the case with a goose or an ass?
غرق گشته عقلهای چون جبال ** در بحار وهم و گرداب خیال
Understandings (strong) as mountains have been submerged in the seas of imagination and the whirlpools of phantasy.
کوهها را هست زین طوفان فضوح ** کو امانی جز که در کشتی نوح 2655
Mountains are put to shame by this Flood: where is any safety (to be found) but in the Ship (Ark) of Noah?
زین خیال ره‌زن راه یقین ** گشت هفتاد و دو ملت اهل دین
By this phantasy, which infests the road of Faith like a brigand, the followers of the (true) Religion have become (split into) two and seventy sects.
مرد ایقان رست از وهم و خیال ** موی ابرو را نمی‌گوید هلال
The man of sure faith is delivered from imagination and phantasy: he does not call a hair of the eyebrow the new moon,