رو هوا بگذار تا بویت شود ** وان مشام خوش عبرجویت شود 905
Go, renounce sensuality in order that the (spiritual) scent may be thine and that the sweet ambergris-seeking organ of smell may be thine.
از هوارانی دماغت فاسدست ** مشک و عنبر پیش مغزت کاسدست
Thy brain (organ of smell) is corrupted by sensual indulgence: to thy (olfactory) sense musk and ambergris are unsalable.
حد ندارد این سخن و آهوی ما ** می‌گریزد اندر آخر جابجا
This discourse hath no bound, and (meanwhile) our gazelle is running to and fro in flight in the stable.
بقیه‌ی قصه‌ی آهو و آخر خران
The remainder of the Story of the gazelle in the donkey-stable.
روزها آن آهوی خوش‌ناف نر ** در شکنجه بود در اصطبل خر
During (many) days the sweet-navelled male gazelle was in torment in the donkey-stable,
مضطرب در نزع چون ماهی ز خشک ** در یکی حقه معذب پشک و مشک
Like a fish wriggling in the death-agony from (being kept on) dry ground, (or like) dung and musk tortured (by being kept) in the same box.
یک خرش گفتی که ها این بوالوحوش ** طبع شاهان دارد و میران خموش 910
One donkey would say to his neighbour, “Ha! this wild fellow has the nature of kings and princes. Hush!”
وآن دگر تسخر زدی کز جر و مد ** گوهر آوردست کی ارزان دهد
And the other would mock, saying, “By (constant) ebb and flow he has gained a pearl: how should he sell cheaply?”
وآن خری گفتی که با این نازکی ** بر سریر شاه شو گو متکی
And another donkey would say, “With this fastidiousness (of his), let him recline on the imperial throne!”
آن خری شد تخمه وز خوردن بماند ** پس برسم دعوت آهو را بخواند
A certain donkey became ill with indigestion and was unable to eat; therefore he gave the gazelle a formal invitation (to dine).
سر چنین کرد او که نه رو ای فلان ** اشتهاام نیست هستم ناتوان
He (the gazelle) shook his head, (as though to say), “Nay, begone, O such-and such: I have no appetite, I am unwell.”
گفت می‌دانم که نازی می‌کنی ** یا ز ناموس احترازی می‌کنی 915
He (the donkey) replied, “I know that you are showing disdain, or holding aloof in regard for your reputation.”
گفت او با خود که آن طعمه‌ی توست ** که از آن اجزای تو زنده و نوست
He (the gazelle) said to himself, “That (which you offer me) is your food, whereby your limbs are revived and renewed.
من الیف مرغزاری بوده‌ام ** در زلال و روضه‌ها آسوده‌ام
I have been familiar with a (beauteous) pasture, I have reposed amongst (rivulets of) clear water and meadows.
گر قضا انداخت ما را در عذاب ** کی رود آن خو و طبع مستطاب
If Destiny has cast me into torment, (yet) how should that goodly disposition and nature depart (from me)?
گر گدا گشتم گدارو کی شوم ** ور لباسم کهنه گردد من نوم
If I have become a beggar, (yet) how should I have the face (impudence and greed) of a beggar? And if my (bodily) raiment become old, (yet) I am (spiritually) new.
سنبل و لاله و سپرغم نیز هم ** با هزاران ناز و نفرت خورده‌ام 920
I have eaten hyacinth and anemone and sweet basil too with a thousand disdains and disgusts.”
He (the donkey) said, “Yes; boast and boast and boast away! In a strange country one can utter many an idle brag.”
گفت نافم خود گواهی می‌دهد ** منتی بر عود و عنبر می‌نهد
He (the gazelle) replied, “Truly my navel (musk-gland) bears (me) witness: it confers a (great) favour (even) on aloes-wood and ambergris.
لیک آن را کی شنود صاحب‌مشام ** بر خر سرگین‌پرست آن شد حرام
But who will hearken to (perceive) that? (Only) he that hath the (spiritual) sense of smell. ’Tis taboo for the donkey addicted to dung.
خر کمیز خر ببوید بر طریق ** مشک چون عرضه کنم با این فریق
The donkey smells donkey's urine on the road: how should I offer musk to (creatures of) this class?”
بهر این گفت آن نبی مستجیب ** رمز الاسلام فی‌الدنیا غریب 925
Hence the Prophet, (who was always) responsive (to the Divine command), spake, the parable, “Islam is a stranger in this world,”
زانک خویشانش هم از وی می‌رمند ** گرچه با ذاتش ملایک هم‌دمند
Because even his (the true Moslem's) kinsfolk are fleeing from him, though the angels are in harmony with his essence.
صورتش را جنس می‌بینند انام ** لیک از وی می‌نیابند آن مشام
The people deem his (outward) form homogeneous (with theirs), but they do not perceive in him that (spiritual) fragrance.
هم‌چو شیری در میان نقش گاو ** دور می‌بینش ولی او را مکاو
(He is) like a lion in the shape of a cow: behold him from afar but do not investigate him!
ور بکاوی ترک گاو تن بگو ** که بدرد گاو را آن شیرخو
And if you investigate, take leave of the cow, (which is) the body; for that lion natured one will tear the cow to pieces.
طبع گاوی از سرت بیرون کند ** خوی حیوانی ز حیوان بر کند 930
He will expel the bovine nature from your head, he will uproot animality from the animal (soul).
گاو باشی شیر گردی نزد او ** گر تو با گاوی خوشی شیری مجو
(If) you are a cow, you will become a lion (when) near him; (but) if you are glad to be a cow, do not seek to be a lion.
تفسیر انی اری سبع بقرات سمان یاکلهن سبع عجاف آن گاوان لاغر را خدا به صفت شیران گرسنه آفریده بود تا آن هفت گاو فربه را به اشتها می‌خوردند اگر چه آن خیالات صور گاوان در آینه‌ی خواب نمودند تو معنی بگیر
Commentary on “Verily I saw seven fat kine which seven lean kine devoured.” God had created those lean kine with the qualities of hungry lions, to the end that they might devour the seven fat ones with avidity. Although (only) the forms of those kine were shown as phantoms in the mirror of dream, do thou regard the reality!
آن عزیز مصر می‌دیدی به خواب ** چونک چشم غیب را شد فتح باب
The Lord of Egypt saw in dream, when the door of his inward eye was opened,
هفت گاو فربه بس پروری ** خوردشان آن هفت گاو لاغری
Seven fat kine, exceedingly well-nourished: the seven lean kine devoured them.
در درون شیران بدند آن لاغران ** ورنه گاوان را نبودندی خوران
The lean ones were lions within; else they would not have been devouring the (fat) kine.
پس بشر آمد به صورت مرد کار ** لیک در وی شیر پنهان مردخوار 935
The man of (holy) works, then, is human in appearance, but in him is concealed a man-eating lion.
مرد را خوش وا خورد فردش کند ** صاف گردد دردش ار دردش کند
He (the lion) heartily devours the (carnal) man and makes him single: his dregs become pure if he (the lion) inflict pain upon him.
زان یکی درد او ز جمله دردها ** وا رهد پا بر نهد او بر سها
By that one pain he is delivered from all dregs: he sets his foot upon Suhá.
چند گویی هم‌چو زاغ پر نحوس ** ای خلیل از بهر چه کشتی خروس
How long wilt thou speak (caw) like the ill-omened crow? (Let me return to the parable and ask), “O Khalíl, wherefore didst thou kill the cock?”
گفت فرمان حکمت فرمان بگو ** تا مسبح گردم آن را مو به مو
He replied, “(Because of) the (Divine) command.” “Tell (me) the wisdom of the (Divine) command, that I may glorify that (wisdom) punctiliously.”
بیان آنک کشتن خلیل علیه‌السلام خروس را اشارت به قمع و قهر کدام صفت بود از صفات مذمومات مهلکان در باطن مرید
Explaining that the killing of the cock by Abraham, on whom be peace, signifies the subdual and subjugation of certain blameworthy and pernicious qualities in the heart of the disciple.
شهوتی است او و بس شهوت‌پرست ** زان شراب زهرناک ژاژ مست 940
He (the cock) is lustful and much addicted to lust, intoxicated by that poisonous insipid wine.
گرنه بهر نسل بود ای وصی ** آدم از ننگش بکردی خود خصی
Had not it (lust) been (necessary) for the sake of procreation, O executor, Adam for shame of it would have made himself a eunuch.
گفت ابلیس لعین دادار را ** دام زفتی خواهم این اشکار را
The accursed Iblís said to (God) the Dispenser of justice, “I want a powerful snare for this prey.”
زر و سیم و گله‌ی اسپش نمود ** که بدین تانی خلایق را ربود
He (God) showed to him gold and silver and herds of horses, saying, “By means of this thou canst seduce mankind.”
گفت شاباش و ترش آویخت لنج ** شد ترنجیده ترش هم‌چون ترنج
He (Iblís) cried “Bravo!” but let his lip drop sourly: he became wrinkled and sour like a lemon.
پس زر و گوهر ز معدنهای خوش ** کرد آن پس‌مانده را حق پیش‌کش 945
Then God offered to that fallen one gold and jewels from His goodly mines,
گیر این دام دگر را ای لعین ** گفت زین افزون ده ای نعم‌المعین
Saying, “Take this other snare, O accursed one.” He replied, “Give more than this, O most excellent Helper.”
چرب و شیرین و شرابات ثمین ** دادش و بس جامه‌ی ابریشمین
(Then) He gave him oily and sweet (viands) and costly sherbets and many silken robes.
گفت یا رب بیش ازین خواهم مدد ** تا ببندمشان به حبل من مسد
He (Iblís) said, “O Lord, I want more assistance than this, to bind them with a cord of palm-fibre.
تا که مستانت که نر و پر دلند ** مردوار آن بندها را بسکلند
In order that Thy intoxicated (devotees), who are fierce and courageous, may manfully burst those bonds,
تا بدین دام و رسنهای هوا ** مرد تو گردد ز نامردان جدا 950
And that by means of this snare and (these) cords of sensuality Thy (holy) man may be separated from the unmanly,
دام دیگر خواهم ای سلطان تخت ** دام مردانداز و حیلت‌ساز سخت
I want another snare, O Sovereign of the throne—a mighty cunning snare that will lay men low.”
خمر و چنگ آورد پیش او نهاد ** نیم‌خنده زد بدان شد نیم‌شاد
He (God) brought and placed before him wine and harp: thereat he smiled faintly and was moderately pleased.
سوی اضلال ازل پیغام کرد ** که بر آر از قعر بحر فتنه گرد
He (Iblís) sent a message to the eternal Foreordainment of perdition, saying, “Raise dust from the bottom of the sea of temptation.
نی یکی از بندگانت موسی است ** پرده‌ها در بحر او از گرد بست
Is not Moses one of Thy servants? He tied veils of dust on the sea.