The party (of merchants) said to him, “O man (weak) as a sandhill, what were you doing, then? Who are you, O recreant?”
قوم گفتندش که ای چو تل ریگ ** پس چه می‌کردی کیی ای مردریگ
“I was (only one,” said he, “and they were a band, armed and brave and formidable.”
گفت من یک کس بدم ایشان گروه ** با سلاح و با شجاعت با شکوه
He (the spokesman of the merchants) said, “If you had no hope (of overcoming them) in battle, (why didn't you) shout, ‘Gentlemen, spring up (from your beds)?’”
گفت اگر در جنگ کم بودت امید ** نعره‌ای زن کای کریمان برجهید
He replied, “At that moment they produced knives and swords, crying, ‘Silence! or we will kill you ruthlessly.’
گفت آن دم کارد بنمودند و تیغ ** که خمش ورنه کشیمت بی‌دریغ
At that time I shut my mouth in terror; at this time (I can utter) screams and calls for help and cries of distress.550
آن زمان از ترس بستم من دهان ** این زمان هیهای و فریاد و فغان
At that time my breath was stopped from breathing a word: at this time I will scream as much as you please.”
آن زمان بست آن دمم که دم زنم ** این زمان چندانک خواهی هی کنم
After the Devil who exposes (sinners) to disgrace has carried off your life, it is foolish (to cry) “I take refuge (with God)” and (to recite) the Fátiha;
چونک عمرت برد دیو فاضحه ** بی‌نمک باشد اعوذ و فاتحه
(But) though ’tis foolish to moan now, (yet) assuredly heedlessness is (even) more foolish than that (tardy supplication).
گرچه باشد بی‌نمک اکنون حنین ** هست غفلت بی‌نمک‌تر زان یقین
Continue to sob thus, even foolishly, crying, “Regard the base (sinners), O Almighty One!
هم‌چنین هم بی‌نمک می‌نال نیز ** که ذلیلان را نظر کن ای عزیز
Whether it be late or early, Thou art omnipotent: when did anything escape Thee, O God?”555
قادری بی‌گاه باشد یا به گاه ** از تو چیزی فوت کی شد ای اله
The King of (that ye) may not grieve for what hath escaped you —how should the object of (your) desire vanish from (the range of) His power?
شاه لا تاسوا علی ما فاتکم ** کی شود از قدرتش مطلوب گم
How the bird attributed its being caught in the trap to the artifice and cunning and hypocrisy of the ascetic; and how the ascetic answered the bird.
حواله کردن مرغ گرفتاری خود را در دام به فعل و مکر و زرق زاهد و جواب زاهد مرغ را
The bird said, “This is a fit punishment for one who listens to the beguiling talk of ascetics.”
گفت آن مرغ این سزای او بود ** که فسون زاهدان را بشنود
“Nay,” said the ascetic; “it is a fit punishment for the greedy wretch who incontinently devours the property of orphans.”
گفت زاهد نه سزای آن نشاف ** کو خورد مال یتیمان از گزاف
Afterwards it (the bird) began to lament in such wise that the trap and the fowler trembled at the grief (which it displayed),
بعد از آن نوحه‌گری آغاز کرد ** که فخ و صیاد لرزان شد ز درد
Crying, “My back is broken by the contradictions (conflicting motives) in my heart: come, O Beloved, rub Thy hand on my head.560
کز تناقضهای دل پشتم شکست ** بر سرم جانا بیا می‌مال دست
Under Thy hand my head hath a (great) relief (from pain): Thy hand is a miracle in bestowing favour.
زیر دست تو سرم را راحتیست ** دست تو در شکربخشی آیتیست
Do not take away Thy shadow (protection) from my head: I am restless, restless, restless.
سایه‌ی خود از سر من برمدار ** بی‌قرارم بی‌قرارم بی‌قرار
(All) sorts of sleep have quitted mine eye in my passion for Thee, O Thou who art envied by the cypress and the jasmine.
خوابها بیزار شد از چشم من ** در غمت ای رشک سرو و یاسمن
Though I am not deserving (of Thy favour), what matter if for a moment Thou ask after an unworthy one (who is) in a (great) anguish?”
گر نیم لایق چه باشد گر دمی ** ناسزایی را بپرسی در غمی
What right (to Thy favour), forsooth, had Not-being, to which Thy grace opened such doors?565
مر عدم را خود چه استحقاق بود ** که برو لطفت چنین درها گشود
(Thy) bounty touched (embraced) the mangy earth and put in its bosom ten pearls of the light of sensation—
خاک گرگین را کرم آسیب کرد ** ده گهر از نور حس در جیب کرد
Five outward senses and five inward senses—whereby the dead semen was made Man.
پنج حس ظاهر و پنج نهان ** که بشر شد نطفه‌ی مرده از آن