O you whom the pure spirit hath praised, how many foolish and idle words have I spoken to you!
ای روان پاک بستوده ترا ** چند گفتم ژاژ و بیهوده ترا
O lord and emperor and amír, I spoke not, my folly spoke: do not punish that (offence).
ای خداوند و شهنشاه و امیر ** من نگفتم جهل من گفت آن مگیر
If I had known a tittle of this matter, how could I have spoken foolish words?
شمهای زین حال اگر دانستمی ** گفتن بیهوده کی تانستمی
I should have spoken much praise of you, O man of good qualities, if you had given me a single hint as to the (actual) case;1905
بس ثنایت گفتمی ای خوش خصال ** گر مرا یک رمز میگفتی ز حال
But you, keeping silence, showed perturbation and silently continued to beat me on the head.
لیک خامش کرده میآشوفتی ** خامشانه بر سرم میکوفتی
My head became dizzy, the wits flew out of my head— especially as this head has (but) little brain.
شد سرم کالیوه عقل از سر بجست ** خاصه این سر را که مغزش کمتر است
Pardon, O man of goodly countenance and goodly behaviour: let pass that which I said in frenzy.”
عفو کن ای خوب روی خوب کار ** آن چه گفتم از جنون اندر گذار
He answered, “If I had uttered a hint of it, your gall would instantly have turned to water.
گفت اگر من گفتمی رمزی از آن ** زهرهی تو آب گشتی آن زمان
Had I told you the qualities of the snake, terror would have made you give up the ghost.”1910
گر ترا من گفتمی اوصاف مار ** ترس از جانت بر آوردی دمار
Mustafá (Mohammed) said, ‘If I should tell aright the description of the enemy which is in your souls,
مصطفی فرمود اگر گویم به راست ** شرح آن دشمن که در جان شماست
The gall-bladders even of courageous men would burst: he (such a one) would neither go his way nor care for any work.
زهرههای پر دلان هم بر درد ** نه رود ره نه غم کاری خورد
Neither would there remain to his heart endurance in supplication, nor to his body strength for fasting and (ritual) prayer.
نه دلش را تاب ماند در نیاز ** نه تنش را قوت روزه و نماز
He would become (good for) nothing as a mouse before a cat; he would be distraught as a lamb before a wolf.
همچو موشی پیش گربه لا شود ** همچو بره پیش گرگ از جا رود
No power to plan or move would remain in him: therefore I tend you without speaking.1915
اندر او نه حیله ماند نه روش ** پس کنم ناگفته تان من پرورش
I am mute, like Bú Bakr-i Rabábí; I handle the iron, like David,
همچو بو بکر ربابی تن زنم ** دست چون داود در آهن زنم
So that by my hand the (seemingly) impossible is brought to pass, and wings are restored to the bird whose plumes were torn away.
تا محال از دست من حالی شود ** مرغ پر برکنده را بالی شود
Since there is (the text) the hand of God is above their hands, the One (God) has declared our hand to be His hand.
چون ید الله فوق أیدیهم بود ** دست ما را دست خود فرمود احد
Therefore mine is surely a long hand that has passed beyond the Seventh Heaven.
پس مرا دست دراز آمد یقین ** بر گذشته ز آسمان هفتمین
My hand showed (its) cunning upon the sky: O teacher of the Qur’án, recite the moon hath been cleft asunder.’1920
دست من بنمود بر گردون هنر ** مقریا بر خوان که انشق القمر
This characteristic, moreover, is on account of the weakness of (men's) understandings: how is it possible to explain the (Divine) omnipotence to the weak?
این صفت هم بهر ضعف عقلهاست ** با ضعیفان شرح قدرت کی رواست
You will surely know when you lift your head from (this sensuous) sleep. ’Tis the end (of my discourse), and God knows best what is right.
خود بدانی چون بر آری سر ز خواب ** ختم شد و الله أعلم بالصواب
“(If I had told you about the snake), you would not have been able to eat, nor would you have been capable of vomiting or cared (to do so).
مر ترا نه قوت خوردن بدی ** نه ره و پروای قی کردن بدی
I heard (your) abuse and went on with my work; I kept repeating under my lip (breath), ‘O Lord, make (it) easy!’
میشنیدم فحش و خر میراندم ** رب یسر زیر لب میخواندم
I had not permission to speak of the cause, and I had not power to abandon you.1925
از سبب گفتن مرا دستور نه ** ترک تو گفتن مرا مقدور نه
From the grief in my heart I was saying continually, ‘Guide my people; verily, they know not’.”
هر زمان میگفتم از درد درون ** اهد قومی إنهم لا یعلمون