He (the donkey) replied, “I know that you are showing disdain, or holding aloof in regard for your reputation.”915
گفت میدانم که نازی میکنی ** یا ز ناموس احترازی میکنی
He (the gazelle) said to himself, “That (which you offer me) is your food, whereby your limbs are revived and renewed.
گفت او با خود که آن طعمهی توست ** که از آن اجزای تو زنده و نوست
I have been familiar with a (beauteous) pasture, I have reposed amongst (rivulets of) clear water and meadows.
من الیف مرغزاری بودهام ** در زلال و روضهها آسودهام
If Destiny has cast me into torment, (yet) how should that goodly disposition and nature depart (from me)?
گر قضا انداخت ما را در عذاب ** کی رود آن خو و طبع مستطاب
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.
گر گدا گشتم گدارو کی شوم ** ور لباسم کهنه گردد من نوم
I have eaten hyacinth and anemone and sweet basil too with a thousand disdains and disgusts.”920
سنبل و لاله و سپرغم نیز هم ** با هزاران ناز و نفرت خوردهام
He (the donkey) said, “Yes; boast and boast and boast away! In a strange country one can utter many an idle brag.”
He (the gazelle) replied, “Truly my navel (musk-gland) bears (me) witness: it confers a (great) favour (even) on aloes-wood and ambergris.
گفت نافم خود گواهی میدهد ** منتی بر عود و عنبر مینهد
But who will hearken to (perceive) that? (Only) he that hath the (spiritual) sense of smell. ’Tis taboo for the donkey addicted to dung.
لیک آن را کی شنود صاحبمشام ** بر خر سرگینپرست آن شد حرام
The donkey smells donkey's urine on the road: how should I offer musk to (creatures of) this class?”
خر کمیز خر ببوید بر طریق ** مشک چون عرضه کنم با این فریق
Hence the Prophet, (who was always) responsive (to the Divine command), spake, the parable, “Islam is a stranger in this world,”925
بهر این گفت آن نبی مستجیب ** رمز الاسلام فیالدنیا غریب
Because even his (the true Moslem's) kinsfolk are fleeing from him, though the angels are in harmony with his essence.
زانک خویشانش هم از وی میرمند ** گرچه با ذاتش ملایک همدمند
The people deem his (outward) form homogeneous (with theirs), but they do not perceive in him that (spiritual) fragrance.
صورتش را جنس میبینند انام ** لیک از وی مینیابند آن مشام
(He is) like a lion in the shape of a cow: behold him from afar but do not investigate him!
همچو شیری در میان نقش گاو ** دور میبینش ولی او را مکاو
And if you investigate, take leave of the cow, (which is) the body; for that lion natured one will tear the cow to pieces.
ور بکاوی ترک گاو تن بگو ** که بدرد گاو را آن شیرخو
He will expel the bovine nature from your head, he will uproot animality from the animal (soul).930
طبع گاوی از سرت بیرون کند ** خوی حیوانی ز حیوان بر کند
(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.
گاو باشی شیر گردی نزد او ** گر تو با گاوی خوشی شیری مجو
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!
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
The Lord of Egypt saw in dream, when the door of his inward eye was opened,
آن عزیز مصر میدیدی به خواب ** چونک چشم غیب را شد فتح باب
Seven fat kine, exceedingly well-nourished: the seven lean kine devoured them.
هفت گاو فربه بس پروری ** خوردشان آن هفت گاو لاغری
The lean ones were lions within; else they would not have been devouring the (fat) kine.
در درون شیران بدند آن لاغران ** ورنه گاوان را نبودندی خوران
The man of (holy) works, then, is human in appearance, but in him is concealed a man-eating lion.935
پس بشر آمد به صورت مرد کار ** لیک در وی شیر پنهان مردخوار
He (the lion) heartily devours the (carnal) man and makes him single: his dregs become pure if he (the lion) inflict pain upon him.
مرد را خوش وا خورد فردش کند ** صاف گردد دردش ار دردش کند
By that one pain he is delivered from all dregs: he sets his foot upon Suhá.
زان یکی درد او ز جمله دردها ** وا رهد پا بر نهد او بر سها
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?”
چند گویی همچو زاغ پر نحوس ** ای خلیل از بهر چه کشتی خروس
He replied, “(Because of) the (Divine) command.” “Tell (me) the wisdom of the (Divine) command, that I may glorify that (wisdom) punctiliously.”
گفت فرمان حکمت فرمان بگو ** تا مسبح گردم آن را مو به مو
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.
بیان آنک کشتن خلیل علیهالسلام خروس را اشارت به قمع و قهر کدام صفت بود از صفات مذمومات مهلکان در باطن مرید