That God who made you ill-fated hath made your ugly face detestable and impudent.
آن خدایی که ترا بدبخت کرد ** روی زشتت را کریه و سخت کرد
With what face do you come to me? The rhinoceros has not such a hard skin (as you have).
با کدامین روی می‌آیی به من ** این چنین سغری ندارد کرگدن
You manifestly attempted to shed my life-blood, saying, ‘I will guide you to the meadow,’
رفته‌ای در خون جانم آشکار ** که ترا من ره‌برم تا مرغزار
So that I beheld the face of Azrael; (now) again you have brought cunning and plausible suggestion (to bear on me).
تا بدیدم روی عزرائیل را ** باز آوردی فن و تسویل را
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)?2625
گرچه من ننگ خرانم یا خرم ** جانورم جان دارم این را کی خرم
If a child had seen the pitiless horror that I saw, it would instantly have become old.
آنچ من دیدم ز هول بی‌امان ** طفل دیدی پیر گشتی در زمان
Deprived of heart and soul by dread of that awful object, I threw myself headlong from the mountain.
بی‌دل و جان از نهیب آن شکوه ** سرنگون خود را در افکندم ز کوه
My legs were tied (paralysed) by terror as soon as I perceived that (cruel) torment without (any) barrier (between it and me).
بسته شد پایم در آن دم از نهیب ** چون بدیدم آن عذاب بی‌حجاب
I made a promise to God, crying, ‘O gracious One, do Thou loose my legs from this bondage,
عهد کردم با خدا کای ذوالمنن ** برگشا زین بستگی تو پای من
So that henceforth I may not listen to any one's temptation: I promise, I vow (that I will not listen), O Helper!’2630
تا ننوشم وسوسه‌ی کس بعد ازین ** عهد کردم نذر کردم ای معین
Thereupon God loosed my legs because of my prayer and humble entreaty and indication (of abasement);
حق گشاده کرد آن دم پای من ** زان دعا و زاری و ایمای من
Else the fierce lion would have overtaken me: how would an ass have fared in the grip of a lion?
ورنه اندر من رسیدی شیر نر ** چون بدی در زیر پنجه‌ی شیر خر
Now the lion of the jungle has sent you to me again for the purpose of deceit, O evil companion that you are!”
باز بفرستادت آن شیر عرین ** سوی من از مکر ای بس القرین
(I swear) by the truth of the Holy Person of Allah, the Lord, that a malign snake is better than a malign friend.
حق ذات پاک الله الصمد ** که بود به مار بد از یار بد
The malign snake takes a soul (life) from the man it has bitten; the malign friend leads him into the everlasting Fire.2635
مار بد جانی ستاند از سلیم ** یار بد آرد سوی نار مقیم
Thy heart secretly steals its disposition from the disposition of thy companion, without speech and talk on his part.
از قرین بی‌قول و گفت و گوی او ** خو بدزدد دل نهان از خوی او
When he casts his shadow over thee, that unprincipled one steals away thy principles from thee.
چونک او افکند بر تو سایه را ** دزدد آن بی‌مایه از تو مایه را
(Even) if thy reason has become (as strong as) a furious dragon, know that the evil companion is an emerald to it.
عقل تو گر اژدهایی گشت مست ** یار بد او را زمرد دان که هست
Through him the eye of thy reason starts out (of the socket): his (vicious) thrusts deliver thee into the hands of pestilence.
The fox said, “There are no dregs in my pure liquor, but the illusions of imagination are not small.2640
گفت روبه صاف ما را درد نیست ** لیک تخییلات وهمی خورد نیست
All this is your imagination, O simpleton, for I bear no malice and rancour against you.
این همه وهم توست ای ساده‌دل ** ورنه بر تو نه غشی دارم نه غل
Do not regard me from (the standpoint of) your evil fancy: wherefore do you cherish ill thoughts against your lovers?
از خیال زشت خود منگر به من ** بر محبان از چه داری س ظن
Think well of the sincere, even though unkindness come from them in appearance.
ظن نیکو بر بر اخوان صفا ** گرچه آید ظاهرا زیشان جفا
When this evil fancy and imagination is manifested, it severs a hundred thousand friends from one another.
این خیال و وهم بد چون شد پدید ** صد هزاران یار را از هم برید
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).2645
مشفقی گر کرد جور و امتحان ** عقل باید که نباشد بدگمان