He took his hand, and he (the man with the bear) withdrew his hand from him. The other said, “I will go, since you are not a well-guided friend.”2025
دست او بگرفت و دست از وی کشید ** گفت رفتم چون نهای یار رشید
“Go,” cried he; “be not troubled for me; don't carve (retail) so much wisdom, O meddlesome one!”
گفت رو بر من تو غم خواره مباش ** بو الفضولا معرفت کمتر تراش
He answered him, (saying), “I am not your enemy: it would be a kindness if you would come after me.”
باز گفتش من عدوی تو نیام ** لطف باشد گر بیایی در پیام
“I am sleepy,” said he; “let me alone, go!” He replied, “Pray, give in to your friend,
گفت خوابستم مرا بگذار و رو ** گفت آخر یار را منقاد شو
So that you may sleep under the safeguard of a sage, under the protection of one loved (by God), a man of heart (spiritual insight).”
تا بخسبی در پناه عاقلی ** در جوار دوستی صاحب دلی
The man was thrown by his (the other's) earnestness into a (groundless) fancy: he became angry and quickly averted his face,2030
در خیال افتاد مرد از جد او ** خشمگین شد زود گردانید رو
Thinking, “Mayhap this man has come to attack me—he is a murderer; or he has hope (of gain)—he is a beggar and a tout;
کاین مگر قصد من آمد خونی است ** یا طمع دارد گدا و تونی است
Or he has wagered with his friends that he will make me afraid of this companion.”
یا گرو بسته ست با یاران بدین ** که بترساند مرا زین هم نشین
From the wickedness of his heart, not (even) one good surmise came into his thoughts at all.
خود نیامد هیچ از خبث سرش ** یک گمان نیک اندر خاطرش
His good opinions were wholly for the bear: to be sure, he was of the same kind as the bear.
ظن نیکش جملگی بر خرس بود ** او مگر مر خرس را هم جنس بود
Through currishness, he suspected a sage and deemed a bear affectionate and just.2035
عاقلی را از سگی تهمت نهاد ** خرس را دانست اهل مهر و داد
How Moses, on whom be peace, said to one who worshipped the (golden) calf, “Where is (what has become of) thy vain scepticism and precaution?”
گفتن موسی علیه السلام گوساله پرست را که آن خیال اندیشی و حزم تو کجاست
Moses said to one drunken with (deluding) fancy, “O thou who thinkest evil because of (thy) unblessedness and perdition,
گفت موسی با یکی مست خیال ** کای بد اندیش از شقاوت وز ضلال
Thou hast had a hundred suspicions concerning my prophethood, notwithstanding these proofs and this noble nature (which I have shown).
صد گمانت بود در پیغمبریم ** با چنین برهان و این خلق کریم
Thou hast seen from me hundreds of thousands of miracles, (and all the time) a hundred fancies and doubts and (vain) opinions were growing in thee.
صد هزاران معجزه دیدی ز من ** صد خیالت میفزود و شک و ظن
Thou wert sorely pressed by fancy and devilish suggestion, thou wert sneering at my prophethood.
از خیال و وسوسه تنگ آمدی ** طعن بر پیغمبریام میزدی
I raised up dust from the sea before your eyes, so that ye might be delivered from the wickedness of the people of Pharaoh.2040
گرد از دریا بر آوردم عیان ** تا رهیدیت از شر فرعونیان
During forty years the platter and tray (of food) came (to you) from heaven, and at my prayer the river ran from a rock.
ز آسمان چل سال کاسه و خوان رسید ** وز دعایم جویی از سنگی دوید
These (miracles) and a hundred times as many, and all these diverse (evidences), did not make that vain imagination fade away from thee, O cold (hard-hearted) man!
این و صد چندین و چندین گرم و سرد ** از تو ای سرد آن توهم کم نکرد
Through sorcery a calf lowed; (then) thou didst fall to worship, saying, ‘Thou art my God.’
بانگ زد گوسالهای از جادویی ** سجده کردی که خدای من تویی
(Then) those imaginations were swept away (as) by a flood, and thy silly shrewdness went to sleep.
آن توهمهات را سیلاب برد ** زیرکی باردت را خواب برد
How wert not thou suspicious in regard to him (Sámirí)? Why didst thou lay thy head (on the ground) like that, O ugly one?2045
چون نبودی بد گمان در حق او ** چون نهادی سر چنان ای زشت رو
How did no idea come to thee of his imposition and of the corruptness of his fool catching magic?
چون خیالت نامد از تزویر او ** وز فساد سحر احمقگیر او
Who, indeed, is a Sámirí, O ye curs, that he should hew up a God in the world?
سامریی خود که باشد ای سگان ** که خدایی بر تراشد در جهان
How didst thou become of one mind (with him) as to this imposture of his, and become devoid of all perplexities?
چون در این تزویر او یکدل شدی ** وز همه اشکالها عاطل شدی
Is a cow (calf) worthy to be deified on (the strength of) a vain boast, (while there are) a hundred disputes as to the prophetic mission of one like me?
گاو میشاید خدایی را به لاف ** در رسولیام تو چون کردی خلاف
Through asinine dullness thou didst cast thyself down in worship before a cow (calf); thy understanding fell a prey to Sámirí's magic.2050
پیش گاوی سجده کردی از خری ** گشت عقلت صید سحر سامری
Thou didst steal thine eye away from the Light of the Glorious (God): here is plenteous folly for thee and the essence of perdition!
چشم دزدیدی ز نور ذو الجلال ** اینت جهل وافر و عین ضلال
Fie upon such an understanding and (faculty of) choice as thou hast! ’Twere fitting to kill a mine of folly like thee.
شه بر آن عقل و گزینش که تراست ** چون تو کان جهل را کشتن سزاست
The golden calf uttered a cry; prithee, what did it say, that all this desire (for it) blossomed in the fools?
گاو زرین بانگ کرد آخر چه گفت ** کاحمقان را این همه رغبت شگفت
Ye have seen from me many a thing more wonderful than that, but how should every rascal accept God?”
ز آن عجبتر دیدهاید از من بسی ** لیک حق را کی پذیرد هر خسی
What carries away (enraptures) worthless folk? Worthlessness. What pleases futile folk? Futility,2055
باطلان را چه رباید باطلی ** عاطلان را چه خوش آید عاطلی
Because every kind is carried away (enraptured) by its own kind: how should the ox turn its face towards the fierce lion?
ز انکه هر جنسی رباید جنس خود ** گاو سوی شیر نر کی رو نهد
How should the wolf bear love for Joseph, unless, perchance, through cunning, in order to devour him?
گرگ بر یوسف کجا عشق آورد ** جز مگر از مکر تا او را خورد
When it is delivered from wolfishness, it will become familiar (with him); like the dog of the Cave, it will become one of the sons of Adam.
چون ز گرگی وارهد محرم شود ** چون سگ کهف از بنی آدم شود
When Abú Bakr smelt (made his first acquaintance with) Mohammed, he said, “This is not a face that lies;”
چون ابو بکر از محمد برد بو ** گفت هذا لیس وجه کاذب
(But) since Bú Jahl was not of those in sympathy (with Mohammed), he saw a hundred cleavings of the moon, and believed not.2060
چون نبد بو جهل از اصحاب درد ** دید صد شق قمر باور نکرد
The sorrowful (lover of God), whose bowl has fallen from the roof—we (would) hide the Truth from him, (but) it does not become hid;
While he that is ignorant (of God) and a stranger to His sorrow (love)—how often has it been shown, and he has not seen it!
و انکه او جاهل بد از دردش بعید ** چند بنمودند و او آن را ندید
The mirror of the heart must be clear, in order that you may know therein the ugly form from the beautiful.
آینهی دل صاف باید تا در او ** واشناسی صورت زشت از نکو
How the man of sincere counsel, after having done his utmost in (the way of) admonition, took leave of him who was deluded by (his confidence in) the bear.
ترک گفتن آن مرد ناصح بعد از مبالغهی پند مغرور خرس را
That Moslem left the foolish man and quickly, saying Lá hawl under his lip (breath), went back (to his abode).
آن مسلمان ترک ابله کرد و تفت ** زیر لب لاحولگویان باز رفت
He said, “Inasmuch as from my earnestness and admonition and from (my) disputing (with him), (the only result is that) vain fancies are being born in his mind more (and more),2065
گفت چون از جد و پندم وز جدال ** در دل او بیش میزاید خیال
Therefore the road of admonition and counsel has become barred: the command, ‘Turn aside from them,’ has arrived.”
پس ره پند و نصیحت بسته شد ** امر أعرض عنهم پیوسته شد
When your remedy increases the disease, then (leave him who will not be cured, and) tell your story to one that seeks (to hear the Truth). Read (the chapter of the Qur’án, which begins with the word) ‘Abasa (he frowned):
چون دوایت میفزاید درد پس ** قصه با طالب بگو بر خوان عبس
“As the blind man has come seeking the Truth, ‘tis not meet to wound his breast (by turning aside from him) on account of his poverty.
چون که اعمی طالب حق آمده ست ** بهر فقر او را نشاید سینه خست
Thou (Mohammed) art eager for the great ones to take the right way, in order that the common folk may learn from the rulers.
تو حریصی بر رشاد مهتران ** تا بیاموزند عام از سروران
O Ahmad (Mohammed), thou hast seen that a company of princes have become ready to listen (to thee), and thou art pleased (with the hope) that, maybe,2070
احمدا دیدی که قومی از ملوک ** مستمع گشتند گشتی خوش که بوک
These chieftains will become good friends of the Religion (Islam), (for) they are lords over the Arabs and the Abyssinians,
این رئیسان یار دین گردند خوش ** بر عرب اینها سرند و بر حبش
(And that) the fame of this will pass beyond Basra and Tabúk, since ‘people follow the religion of their kings.’
بگذرد این صیت از بصره و تبوک ** ز انکه الناس علی دین الملوک
For this cause thou hast averted thy face from the blind man that was led into the right way, and hast become vexed,
زین سبب تو از ضریر مهتدی ** رو بگردانیدی و تنگ آمدی
Saying (to him), ‘This gathering (of strangers) seldom falls out so opportunely, (whereas) you are one of my friends, and your time is ample.
که در این فرصت کم افتد این مناخ ** تو ز یارانی و وقت تو فراخ