Through sorcery a calf lowed; (then) thou didst fall to worship, saying, ‘Thou art my God.’
بانگ زد گوسالهای از جادویی ** سجده کردی که خدای من تویی
(Then) those imaginations were swept away (as) by a flood, and thy silly shrewdness went to sleep.
آن توهمهات را سیلاب برد ** زیرکی باردت را خواب برد
How wert not thou suspicious in regard to him (Sámirí)? Why didst thou lay thy head (on the ground) like that, O ugly one?2045
چون نبودی بد گمان در حق او ** چون نهادی سر چنان ای زشت رو
How did no idea come to thee of his imposition and of the corruptness of his fool catching magic?
چون خیالت نامد از تزویر او ** وز فساد سحر احمقگیر او
Who, indeed, is a Sámirí, O ye curs, that he should hew up a God in the world?
سامریی خود که باشد ای سگان ** که خدایی بر تراشد در جهان
How didst thou become of one mind (with him) as to this imposture of his, and become devoid of all perplexities?
چون در این تزویر او یکدل شدی ** وز همه اشکالها عاطل شدی
Is a cow (calf) worthy to be deified on (the strength of) a vain boast, (while there are) a hundred disputes as to the prophetic mission of one like me?
گاو میشاید خدایی را به لاف ** در رسولیام تو چون کردی خلاف
Through asinine dullness thou didst cast thyself down in worship before a cow (calf); thy understanding fell a prey to Sámirí's magic.2050
پیش گاوی سجده کردی از خری ** گشت عقلت صید سحر سامری
Thou didst steal thine eye away from the Light of the Glorious (God): here is plenteous folly for thee and the essence of perdition!
چشم دزدیدی ز نور ذو الجلال ** اینت جهل وافر و عین ضلال
Fie upon such an understanding and (faculty of) choice as thou hast! ’Twere fitting to kill a mine of folly like thee.
شه بر آن عقل و گزینش که تراست ** چون تو کان جهل را کشتن سزاست
The golden calf uttered a cry; prithee, what did it say, that all this desire (for it) blossomed in the fools?
گاو زرین بانگ کرد آخر چه گفت ** کاحمقان را این همه رغبت شگفت
Ye have seen from me many a thing more wonderful than that, but how should every rascal accept God?”
ز آن عجبتر دیدهاید از من بسی ** لیک حق را کی پذیرد هر خسی
What carries away (enraptures) worthless folk? Worthlessness. What pleases futile folk? Futility,2055
باطلان را چه رباید باطلی ** عاطلان را چه خوش آید عاطلی
Because every kind is carried away (enraptured) by its own kind: how should the ox turn its face towards the fierce lion?
ز انکه هر جنسی رباید جنس خود ** گاو سوی شیر نر کی رو نهد
How should the wolf bear love for Joseph, unless, perchance, through cunning, in order to devour him?
گرگ بر یوسف کجا عشق آورد ** جز مگر از مکر تا او را خورد
When it is delivered from wolfishness, it will become familiar (with him); like the dog of the Cave, it will become one of the sons of Adam.
چون ز گرگی وارهد محرم شود ** چون سگ کهف از بنی آدم شود
When Abú Bakr smelt (made his first acquaintance with) Mohammed, he said, “This is not a face that lies;”
چون ابو بکر از محمد برد بو ** گفت هذا لیس وجه کاذب
(But) since Bú Jahl was not of those in sympathy (with Mohammed), he saw a hundred cleavings of the moon, and believed not.2060
چون نبد بو جهل از اصحاب درد ** دید صد شق قمر باور نکرد
The sorrowful (lover of God), whose bowl has fallen from the roof—we (would) hide the Truth from him, (but) it does not become hid;
While he that is ignorant (of God) and a stranger to His sorrow (love)—how often has it been shown, and he has not seen it!
و انکه او جاهل بد از دردش بعید ** چند بنمودند و او آن را ندید
The mirror of the heart must be clear, in order that you may know therein the ugly form from the beautiful.
آینهی دل صاف باید تا در او ** واشناسی صورت زشت از نکو
How the man of sincere counsel, after having done his utmost in (the way of) admonition, took leave of him who was deluded by (his confidence in) the bear.
ترک گفتن آن مرد ناصح بعد از مبالغهی پند مغرور خرس را
That Moslem left the foolish man and quickly, saying Lá hawl under his lip (breath), went back (to his abode).
آن مسلمان ترک ابله کرد و تفت ** زیر لب لاحولگویان باز رفت
He said, “Inasmuch as from my earnestness and admonition and from (my) disputing (with him), (the only result is that) vain fancies are being born in his mind more (and more),2065
گفت چون از جد و پندم وز جدال ** در دل او بیش میزاید خیال
Therefore the road of admonition and counsel has become barred: the command, ‘Turn aside from them,’ has arrived.”
پس ره پند و نصیحت بسته شد ** امر أعرض عنهم پیوسته شد
When your remedy increases the disease, then (leave him who will not be cured, and) tell your story to one that seeks (to hear the Truth). Read (the chapter of the Qur’án, which begins with the word) ‘Abasa (he frowned):
چون دوایت میفزاید درد پس ** قصه با طالب بگو بر خوان عبس