He said, “Why have you stepped back? Do not step back, come on!”
گفت پا واپس کشیدی تو چرا ** پای را واپس مکش پیش اندر آ
The hare said, “Where is my (power to move a) foot? for (both) hand and foot are gone. My soul trembles and my heart (courage) has fled.1265
گفت کو پایم که دست و پای رفت ** جان من لرزید و دل از جای رفت
Seest thou not the colour of my face (pale) as gold? My colour indeed is giving knowledge of my inward state.
رنگ رویم را نمی‌‌بینی چو زر ** ز اندرون خود می‌‌دهد رنگم خبر
Since God has called the (external) sign (aspect) informative, the eye of the gnostic has remained turned towards the sign.
حق چو سیما را معرف خوانده است ** چشم عارف سوی سیما مانده است
Colour and scent are significant like a bell: the neigh of a horse makes (one) acquainted with the horse.
رنگ و بو غماز آمد چون جرس ** از فرس آگه کند بانگ فرس
The sound made by any thing conveys knowledge of it, so that you may distinguish the bray of an ass from the creak of a door.
بانگ هر چیزی رساند زو خبر ** تا بدانی بانگ خر از بانگ در
Touching the discrimination of persons (one from another), the Prophet said, ‘A man is hidden when his tongue is folded up.’1270
گفت پیغمبر به تمییز کسان ** مرء مخفی لدی طی اللسان
The colour of the face indicates the state of the heart: have pity on me, implant love of me in thy heart.
رنگ رو از حال دل دارد نشان ** رحمتم کن مهر من در دل نشان
A red complexion has the sound of (declares and expresses) thankfulness (satisfaction); the sound (signification) of a pale complexion has the sound (signification) of patience.
رنگ روی سرخ دارد بانگ شکر ** بانگ روی زرد باشد صبر و نکر
There has come upon me that which takes away hand and foot, takes away colour of face and strength and (every outward) mark;
در من آمد آن که دست و پا برد ** رنگ رو و قوت و سیما برد
That which shatters every thing it comes upon, tears up every tree from root and bottom;
آن که در هر چه در آید بشکند ** هر درخت از بیخ و بن او بر کند
There has come upon me that by which man and animal, mineral and plant have been checkmated.1275
در من آمد آن که از وی گشت مات ** آدمی و جانور جامد نبات
These indeed are (only) parts, (but) wholes (too) are by him (Doom) made yellow in hue and corrupt in odour,
این خود اجزایند کلیات از او ** زرد کرده رنگ و فاسد کرده بو
So that the world is now patient, now thankful; the garden now puts on a robe (of verdure) and again is bare.
تا جهان گه صابر است و گه شکور ** بوستان گه حله پوشد گاه عور
The sun, which rises fire-coloured, at another hour sinks headlong.
آفتابی کاو بر آید نارگون ** ساعتی دیگر شود او سر نگون
Stars shining in the four quarters (of the sky) are, from time to time, afflicted with (consumed by) burning.
اختران تافته بر چار طاق ** لحظه لحظه مبتلای احتراق
The moon, which excels the stars in beauty, becomes like a phantom from the malady of a phthisis. 1280
ماه کاو افزود ز اختر در جمال ** شد ز رنج دق او همچون خیال
This earth, quiet and controlled, is thrown by earthquakes into feverish tremors.
این زمین با سکون با ادب ** اندر آرد زلزله‌‌ش در لرز تب
Oh, from this inherited woe many a mountain in the world has become tiny fragments and (grains of) sand.
ای بسا که زین بلای مرده‌‌ریگ ** گشته است اندر جهان او خرد و ریگ
This air is conjoined with the (vital) spirit, (but) when the Divine destiny comes, it turns pestilential and stinking.
این هوا با روح آمد مقترن ** چون قضا آید وبا گشت و عفن
The sweet water that was a sister (congenial) to the spirit, (after standing) in a pool, became yellow and bitter and turbid.
آب خوش کاو روح را همشیره شد ** در غدیری زرد و تلخ و تیره شد
The fire that has wind in its moustache—a single puff of wind calls death upon it.1285
آتشی کاو باد دارد در بروت ** هم یکی بادی بر او خواند یموت
The state of the sea (is such that) from its agitation and commotion (you may) perceive the changes of its mind.
حال دریا ز اضطراب و جوش او ** فهم کن تبدیلهای هوش او
The whirling heaven, which is (ever engaged) in seeking and searching—its state is like the state of its children;
چرخ سر گردان که اندر جستجوست ** حال او چون حال فرزندان اوست
Now nadir, now middle, now zenith: therein are host on host of stars fortunate and unlucky.
گه حضیض و گه میانه گاه اوج ** اندر او از سعد و نحسی فوج فوج
From thyself, O part made up of wholes, apprehend the state of every simple (uncompounded) thing.
از خود ای جزوی ز کلها مختلط ** فهم می‌‌کن حالت هر منبسط
Inasmuch as wholes suffer grief and pain, how should their part not be pale-faced (sick and subject to decay)?1290
چون که کلیات را رنج است و درد ** جزو ایشان چون نباشد روی زرد
Especially a part which is composed of contraries—of water and earth and fire and air.
خاصه جزوی کاو ز اضداد است جمع ** ز آب و خاک و آتش و باد است جمع
It is no wonder that the sheep recoiled from the wolf; the wonder is that this sheep set its heart on (became friendly with) the wolf.
این عجب نبود که میش از گرگ جست ** این عجب کاین میش دل در گرگ بست
Life is the peace (harmony) of contraries; death is the fact that war arose between them.
زندگانی آشتی ضدهاست ** مرگ آن کاندر میانشان جنگ خاست
The grace of God has given amity to this lion and wild-ass— these two far distant contraries.
لطف حق این شیر را و گور را ** الف داده ست این دو ضد دور را
Since the world is sick and a prisoner, what wonder if the sick one is passing away?”1295
چون جهان رنجور و زندانی بود ** چه عجب رنجور اگر فانی بود
From this point of view he (the hare) recited counsels to the lion. “I have lagged behind,” said he, “because of these bonds.”
خواند بر شیر او از این رو پندها ** گفت من پس مانده‌‌ام زین بندها
How the lion asked the reason of the hare's drawing back.
پرسیدن شیر از سبب پای واپس کشیدن خرگوش
The lion said to him, “Amongst (all) the causes of your malady tell (me) the special cause, for this is my object.”
شیر گفتش تو ز اسباب مرض ** این سبب گو خاص کاین استم غرض
“That lion,” he said, “lives in this well: within this fortress he is safe from harms.”
گفت آن شیر اندر این چه ساکن است ** اندر این قلعه ز آفات ایمن است
Every one who is wise chose the bottom of the well (to live in), because spiritual joys are (to be attained only) in solitude.
قعر چه بگزید هر کی عاقل است ** ز آن که در خلوت صفاهای دل است
The darkness of the well is better than the dark shades of the world: he that followed at the heels of the world never saved his head.1300
ظلمت چه به که ظلمتهای خلق ** سر نبرد آن کس که گیرد پای خلق
“Come on,” said the lion; “my blow subdues him: see thou whether that lion is in the well at present.”
گفت پیش آ زخمم او را قاهر است ** تو ببین کان شیر در چه حاضر است
The hare answered, “I am consumed with (dread of) that fieriness (wrath): perhaps thou wilt take me beside thee,
گفت من سوزیده‌‌ام ز آن آتشی ** تو مگر اندر بر خویشم کشی
That with thy support, O mine of generosity, I may open my eyes and look into the well.”
تا بپشت تو من ای کان کرم ** چشم بگشایم به چه در بنگرم
How the lion looked into the well and saw the reflexion of himself and the hare.
نظر کردن شیر در چاه و دیدن عکس خود را و آن خرگوش را
When the lion took him to his side, under the lion's protection he began to run towards the well.
چون که شیر اندر بر خویشش کشید ** در پناه شیر تا چه می‌‌دوید
As soon as they looked at the water in the well, there shone forth in the water the light (reflected) from the lion and him (the hare).1305
چون که در چه بنگریدند اندر آب ** اندر آب از شیر و او در تافت تاب
The lion saw his own reflexion: from the water shone the image of a lion with a plump hare at his side.
شیر عکس خویش دید از آب تفت ** شکل شیری در برش خرگوش زفت
When he beheld his adversary in the water, he left him (the hare) and sprang into the well.
چون که خصم خویش را در آب دید ** مر و را بگذاشت و اندر چه جهید
He fell into the well which he had dug, because his iniquity was coming (back) on his own head.
در فتاد اندر چهی کاو کنده بود ** ز آن که ظلمش در سرش آینده بود
The iniquity of evil-doers became (for them) a dark well: so have said all the wise.
چاه مظلم گشت ظلم ظالمان ** این چنین گفتند جمله عالمان
The more iniquitous one is, the more frightful is his well: (Divine) Justice has ordained worse (punishment) for worse (sin).1310
هر که ظالمتر چهش با هول‌‌تر ** عدل فرموده ست بدتر را بتر
O you who on account of (your) high estate are committing an act of injustice, know that you are digging a well (pit) for yourself.
ای که تو از ظلم چاهی می‌‌کنی ** دان که بهر خویش دامی می‌‌کنی
Do not weave (a cocoon) round yourself, like the silkworm. You are digging a well for yourself (to fall in): dig with moderation (not too deep).
گرد خود چون کرم پیله بر متن ** بهر خود چه می‌‌کنی اندازه کن
Deem not the weak to be without a champion: recite from the Qur’án (the words), When the help of God shall come.
مر ضعیفان را تو بی‌‌خصمی مدان ** از نبی ذا جاء نصر الله خوان