As soon as he saw the horror of that black, ugly, big snake, those griefs departed from him.1895
سهم آن مار سیاه زشت زفت ** چون بدید آن دردها از وی برفت
“Truly,” said he, “you are the Gabriel of (Divine) mercy, or you are God, for you are the lord of bounty.
گفت خود تو جبرییل رحمتی ** یا خدایی که ولی نعمتی
Oh, blest (is) the hour that you saw me: I was dead, you have given me new life.
ای مبارک ساعتی که دیدیام ** مرده بودم جان نو بخشیدیام
You (were) seeking me like mothers (in search of their children); I (was) fleeing from you like asses.
تو مرا جویان مثال مادران ** من گریزان از تو مانند خران
The ass flees from his master because of asininity; his owner (runs) after (him) because of good-nature.
خر گریزد از خداوند از خری ** صاحبش در پی ز نیکو گوهری
He seeks him, not on account of profit or loss, but in order that a wolf or (other) wild beast may not tear him.1900
نه از پی سود و زیان میجویدش ** لیک تا در گرگش ندرد یا ددش
Oh, happy he that espies your face or suddenly lights upon your abode.
ای خنک آن را که بیند روی تو ** یا در افتد ناگهان در کوی تو
O you whom the pure spirit hath praised, how many foolish and idle words have I spoken to you!
ای روان پاک بستوده ترا ** چند گفتم ژاژ و بیهوده ترا
O lord and emperor and amír, I spoke not, my folly spoke: do not punish that (offence).
ای خداوند و شهنشاه و امیر ** من نگفتم جهل من گفت آن مگیر
If I had known a tittle of this matter, how could I have spoken foolish words?
شمهای زین حال اگر دانستمی ** گفتن بیهوده کی تانستمی
I should have spoken much praise of you, O man of good qualities, if you had given me a single hint as to the (actual) case;1905
بس ثنایت گفتمی ای خوش خصال ** گر مرا یک رمز میگفتی ز حال
But you, keeping silence, showed perturbation and silently continued to beat me on the head.
لیک خامش کرده میآشوفتی ** خامشانه بر سرم میکوفتی
My head became dizzy, the wits flew out of my head— especially as this head has (but) little brain.
شد سرم کالیوه عقل از سر بجست ** خاصه این سر را که مغزش کمتر است
Pardon, O man of goodly countenance and goodly behaviour: let pass that which I said in frenzy.”
عفو کن ای خوب روی خوب کار ** آن چه گفتم از جنون اندر گذار
He answered, “If I had uttered a hint of it, your gall would instantly have turned to water.
گفت اگر من گفتمی رمزی از آن ** زهرهی تو آب گشتی آن زمان
Had I told you the qualities of the snake, terror would have made you give up the ghost.”1910
گر ترا من گفتمی اوصاف مار ** ترس از جانت بر آوردی دمار
Mustafá (Mohammed) said, ‘If I should tell aright the description of the enemy which is in your souls,
مصطفی فرمود اگر گویم به راست ** شرح آن دشمن که در جان شماست
The gall-bladders even of courageous men would burst: he (such a one) would neither go his way nor care for any work.
زهرههای پر دلان هم بر درد ** نه رود ره نه غم کاری خورد
Neither would there remain to his heart endurance in supplication, nor to his body strength for fasting and (ritual) prayer.
نه دلش را تاب ماند در نیاز ** نه تنش را قوت روزه و نماز
He would become (good for) nothing as a mouse before a cat; he would be distraught as a lamb before a wolf.
همچو موشی پیش گربه لا شود ** همچو بره پیش گرگ از جا رود
No power to plan or move would remain in him: therefore I tend you without speaking.1915
اندر او نه حیله ماند نه روش ** پس کنم ناگفته تان من پرورش
I am mute, like Bú Bakr-i Rabábí; I handle the iron, like David,
همچو بو بکر ربابی تن زنم ** دست چون داود در آهن زنم
So that by my hand the (seemingly) impossible is brought to pass, and wings are restored to the bird whose plumes were torn away.
تا محال از دست من حالی شود ** مرغ پر برکنده را بالی شود
Since there is (the text) the hand of God is above their hands, the One (God) has declared our hand to be His hand.
چون ید الله فوق أیدیهم بود ** دست ما را دست خود فرمود احد
Therefore mine is surely a long hand that has passed beyond the Seventh Heaven.
پس مرا دست دراز آمد یقین ** بر گذشته ز آسمان هفتمین
My hand showed (its) cunning upon the sky: O teacher of the Qur’án, recite the moon hath been cleft asunder.’1920
دست من بنمود بر گردون هنر ** مقریا بر خوان که انشق القمر
This characteristic, moreover, is on account of the weakness of (men's) understandings: how is it possible to explain the (Divine) omnipotence to the weak?
این صفت هم بهر ضعف عقلهاست ** با ضعیفان شرح قدرت کی رواست
You will surely know when you lift your head from (this sensuous) sleep. ’Tis the end (of my discourse), and God knows best what is right.
خود بدانی چون بر آری سر ز خواب ** ختم شد و الله أعلم بالصواب
“(If I had told you about the snake), you would not have been able to eat, nor would you have been capable of vomiting or cared (to do so).
مر ترا نه قوت خوردن بدی ** نه ره و پروای قی کردن بدی
I heard (your) abuse and went on with my work; I kept repeating under my lip (breath), ‘O Lord, make (it) easy!’
میشنیدم فحش و خر میراندم ** رب یسر زیر لب میخواندم
I had not permission to speak of the cause, and I had not power to abandon you.1925
از سبب گفتن مرا دستور نه ** ترک تو گفتن مرا مقدور نه
From the grief in my heart I was saying continually, ‘Guide my people; verily, they know not’.”
هر زمان میگفتم از درد درون ** اهد قومی إنهم لا یعلمون
The man that had been delivered from woe was falling on his knees and saying, “O (thou who art) my bliss, O my fortune and treasure,
سجدهها میکرد آن رسته ز رنج ** کای سعادت ای مرا اقبال و گنج
Thou wilt get rewards from God, O noble one; this weakling has not the power to thank thee.
از خدا یابی جزاها ای شریف ** قوت شکرت ندارد این ضعیف
God will say thanks to thee, O leader; I have not the lips and the chin and the voice for that.”
شکر حق گوید ترا ای پیشوا ** آن لب و چانه ندارم و آن نوا
Of this fashion is the enmity of the wise: their poison is gladness to the soul.1930
دشمنی عاقلان زینسان بود ** زهر ایشان ابتهاج جان بود
The friendship of the fool is woe and perdition: hear this tale as a parable.
دوستی ابله بود رنج و ضلال ** این حکایت بشنو از بهر مثال
On putting trust in the fawningness and good faith of the bear.
اعتماد کردن بر تملق و وفای خرس
A dragon was pulling a bear (into its jaws); a valiant man went and succoured it.
اژدهایی خرس را در میکشید ** شیر مردی رفت و فریادش رسید
The valiant (holy) men are a help in the world when the wail of the oppressed reaches (them).
شیر مردانند در عالم مدد ** آن زمان کافغان مظلومان رسد
From every quarter they hear the cry of the oppressed and run in that direction, like the mercy of God.
بانگ مظلومان ز هر جا بشنوند ** آن طرف چون رحمت حق میدوند
Those buttresses for the breaches of the world, those physicians for hidden maladies,1935
آن ستونهای خللهای جهان ** آن طبیبان مرضهای نهان
Are pure love and justice and mercy; even as God, they are flawless (incorruptible) and unbribed.
محض مهر و داوری و رحمتند ** همچو حق بیعلت و بیرشوتند
(If you ask one of them), “Why dost thou give him this aid all at once?” he says, “On account of his grief and helplessness.”
این چه یاری میکنی یک بارگیش ** گوید از بهر غم و بیچارگیش
Lovingkindness is fallen a prey to the valiant (holy) man, (for) medicine seeks naught in the world but the pain (which it should cure).
مهربانی شد شکار شیر مرد ** در جهان دارو نجوید غیر درد
Wherever a pain is, the remedy goes there: wherever a lowland is, the water runs there.
هر کجا دردی دوا آن جا رود ** هر کجا پستی است آب آن جا دود
If thou want the water of mercy, go, become lowly, and then drink the wine of mercy and become drunken.1940
آب رحمت بایدت رو پست شو ** و آن گهان خور خمر رحمت مست شو
Mercy upon mercy comes (and rises like a flood) up to the head; do not thou come down to (and dwell upon) a single mercy, O son!
رحمت اندر رحمت آمد تا به سر ** بر یکی رحمت فرومای ای پسر
Bring the sky under thy feet, O brave one! Hear from above the firmament the noise of the (celestial) music!
چرخ را در زیر پا آر ای شجاع ** بشنو از فوق فلک بانگ سماع
Put out of thine ear the cotton of evil suggestion, that the cries from heaven may come into thine ear.
پنبهی وسواس بیرون کن ز گوش ** تا به گوشت آید از گردون خروش
Purge thy two eyes from the hair of defect, that thou mayst behold the garden and cypress-plot of the world unseen.
پاک کن دو چشم را از موی عیب ** تا ببینی باغ و سروستان غیب