O king elephant, I am the ambassador in thy presence. Stop! Ambassadors are not subjected to imprisonment and violence and wrath.
شاهپیلا من رسولم پیش بیست ** بر رسولان بند و زجر و خشم نیست
The Moon says, “O elephants, depart! The spring is mine, turn aside from it;
ماه میگوید که ای پیلان روید ** چشمه آن ماست زین یکسو شوید
And if (ye depart) not, I will make you blind. I have declared the wrong (which ye are doing) and have thrown off my neck (all responsibility for what will happen if ye trespass farther).2745
Take leave of this spring and depart, that ye may be safe from the blows of the Moon's sword.”
ترک این چشمه بگویید و روید ** تا ز زخم تیغ مه آمن شوید
Lo, the token (of my veracity) is that the Moon (reflected) in the spring will be disturbed by the water-craving elephant.
نک نشان آنست کاندر چشمه ماه ** مضطرب گردد ز پیل آبخواه
Come and be present on the such-and-such a night, O king elephant, in order that within the spring thou mayst find the proof of this (assertion).’
آن فلان شب حاضر آ ای شاهپیل ** تا درون چشمه یابی زین دلیل
When seven and eight (fifteen nights) of the month had passed, the king elephant came to drink from the spring.
چونک هفت و هشت از مه بگذرید ** شاهپیل آمد ز چشمه میچرید
When on that night the elephant put his trunk in the water, the water was disturbed, and the Moon showed disturbance.2750
چونک زد خرطوم پیل آن شب درآب ** مضطرب شد آب ومه کرد اضطراب
The elephant believed that speech of his (the hare's), when the Moon in the spring showed disturbance.
پیل باور کرد از وی آن خطاب ** چون درون چشمه مه کرد اضطراب
O company (of prophets), we are not (to be reckoned) among those stupid elephants who are terrified by the disturbance of the Moon.”
مانه زان پیلان گولیم ای گروه ** که اضطراب ماه آردمان شکوه
The prophets said, “Ah, (our) spiritual admonition has (only) made your (carnal) bondage more grievous, O ye fools!
انبیا گفتند آوه پند جان ** سختتر کرد ای سفیهان بندتان
How the prophets answered their sneers and uttered parables unto them.
جواب گفتن انبیا طعن ایشان را و مثل زدن ایشان را
Oh, alas that in (the case of) your disease the remedy has become for you the poison of soul-wringing (Divine) vengeance.
ای دریغا که دوا در رنجتان ** گشت زهر قهر جان آهنجتان
This lamp (of spiritual admonition) has increased the darkness of that (diseased) eye, since God has set (over it) the veil of wrath.2755
ظلمت افزود این چراغ آن چشم را ** چون خدا بگماشت پردهی خشم را
What dominion shall we crave from you? for our dominion is greater than the sky.”
چه رئیسی جست خواهیم از شما ** که ریاستمان فزونست از سما
What glory should the sea of pearls acquire from the ship— especially a ship that has been filled with dung?
چه شرف یابد ز کشتی بحر در ** خاصه کشتیی ز سرگین گشته پر
Oh, alas for that eye blind and blear! Therein a sun seemed as (insignificant as) a mote.
ای دریغ آن دیدهی کور و کبود ** آفتابی اندرو ذره نمود
In an Adam who was without like or equal the eye of Iblís discerned naught but a piece of clay.
ز آدمی که بود بی مثل و ندید ** دیده ابلیس جز طینی ندید
The devilish eye showed (saw) his (Adam's) spring as winter: it moved in the direction where its (original) home was.2760
چشم دیوانه بهارش دی نمود ** زان طرف جنبید کو را خانه بود
Oh, many a fortune that comes now and then to the unfortunate one, and he turns away (from it)!
ای بسا دولت که آید گاه گاه ** پیش بیدولت بگردد او ز راه
Oh, many a beloved who comes unbeknown to an ill-starred one, and he knows not how to make love!
ای بسا معشوق کاید ناشناخت ** پیش بدبختی نداند عشق باخت
This that misleads the eye is our (original) damnation, and this that turns the heart (from seeing the truth) is (our) evil destiny.
این غلطده دیده را حرمان ماست ** وین مقلب قلب را س القضاست
Since to you the idol of stone has become an object of adoration, the curse (of God) and blindness have o’ershadowed you.
چون بت سنگین شما را قبله شد ** لعنت و کوری شما را ظله شد
When your stone is a fitting partner for God, how are not intellect and spirit fitting confidants of God?2765
چون بشاید سنگتان انباز حق ** چون نشاید عقل و جان همراز حق
The dead gnat has become the consort of the humá: how (then) is the living one not fit to be the confidant of the King?
پشهی مرده هما را شد شریک ** چون نشاید زنده همراز ملیک
Or, maybe, (’tis because) the dead one is fashioned by you, (whereas) the living gnat is fashioned by God.
یا مگر مرده تراشیدهی شماست ** پشهی زنده تراشیدهی خداست
Ye are in love with yourselves and the thing manufactured by yourselves: to serpents' tails the serpent's head is a law.
عاشق خویشید و صنعتکرد خویش ** دم ماران را سر مارست کیش
In that tail there is no fortune or happiness; in that head there is no pleasure or delight.
نه در آن دم دولتی و نعمتی ** نه در آن سر راحتی و لذتی
That serpent's tail is circling around the head: both those friends are fit and suited (to each other).2770
گرد سر گردان بود آن دم مار ** لایقاند و درخورند آن هر دو یار
So says the Sage of Ghazna in the Iláhí-náma, if thou wilt hearken well—
آنچنان گوید حکیم غزنوی ** در الهینامه گر خوش بشنوی
“Do not behave as a (presumptuous) meddler in the decree of (Divine) fore-ordainment: the ass's shape is suited to the ass's ear.”
کم فضولی کن تو در حکم قدر ** درخور آمد شخص خر با گوش خر
Limbs and bodies are congruous; qualities are congruous with souls.
شد مناسب عضوها و ابدانها ** شد مناسب وصفها با جانها
Unquestionably the quality of every soul has congruity with the soul; for God fashions it (accordingly).
وصف هر جانی تناسب باشدش ** بی گمان با جان که حق بتراشدش
Inasmuch as He hath joined the quality to the soul, know that it (the quality) is congruous, like eyes and face.2775
چون صفت با جان قرین کردست او ** پس مناسب دانش همچون چشم و رو
The (good and evil) qualities are congruous in the good and evil (souls): congruous are the letters that God hath written.
شد مناسب وصفها در خوب و زشت ** شد مناسب حرفها که حق نبشت
The eye and the heart are between two fingers like a pen in the hand of the writer, O Husayn.
دیده و دل هست بین اصبعین ** چون قلم در دست کاتب ای حسین
(These) are the fingers of Grace and Wrath, and between them the pen, the heart, is in a state of distress or ease (caused) by these fingers.
اصبع لطفست و قهر و در میان ** کلک دل با قبض و بسطی زین بنان
O pen, if thou art one that (duly) magnifies (God), consider whose two fingers thou art between.
ای قلم بنگر گر اجلالیستی ** که میان اصبعین کیستی
All thy volition and movement are (controlled) by this finger: thy head (point) is on the crossways of the assembly-place.2780
جمله قصد و جنبشت زین اصبعست ** فرق تو بر چار راه مجمعست
These letters (symbolising) thy (diverse) states are of His inditing: thy forming a purpose and changing it is just from His forming a purpose and changing it.
این حروف حالهات از نسخ اوست ** عزم و فسخت هم ز عزم و فسخ اوست
There is no way but supplication and self-abasement: not every pen is conscious of this subjection to (Divine) control.
جز نیاز و جز تضرع راه نیست ** زین تقلب هر قلم آگاه نیست
The pen knows this (control), but (only) according to its (fore-ordained) measure: it manifests its measure (of knowledge) in good and evil (actions).
این قلم داند ولی بر قدر خود ** قدر خود پیدا کند در نیک و بد
(As regards) that (apologue) which they attached to the hare and the elephant, so that they confused (the dispensation of) eternity with (mere) tricks,
آنچ در خرگوش و پیل آویختند ** تا ازل را با حیل آمیختند
[Explaining that it is not seemly for every one to adduce parables, especially concerning Divine actions.]
بیان آنک هر کس را نرسد مثل آوردن خاصه در کار الهی
How is it seemly for you to make these similitudes and cast them at (apply them to) that holy Court?2785
کی رسدتان این مثلها ساختن ** سوی آن درگاه پاک انداختن
That use of similitudes belongs to the Lord, for He is the (sole) authority for the knowledge of the hidden and the manifest.
آن مثل آوردن آن حضرتست ** که بعلم سر و جهر او آیتست
What dost thou know of the hidden nature of anything, that thou, baldpate, shouldst use a lock of hair or a cheek as similitudes?
تو چه دانی سر چیزی تا تو کل ** یا به زلفی یا به رخ آری مثل
A Moses deemed that (wood) a rod, but it was not (a rod): it was a dragon: its hidden nature was opening its lips (revealing itself).
موسیی آن را عصا دید و نبود ** اژدها بد سر او لب میگشود
Inasmuch as such a (spiritual) king knows not the hidden nature of wood, how shouldst thou know the hidden nature of this snare and bait?
چون چنان شاهی نداند سر چوب ** تو چه دانی سر این دام و حبوب
Since the eye of Moses was at fault in the similitude, how should a meddling mouse find an entrance (to perception of the truth)?2790
چون غلط شد چشم موسی در مثل ** چون کند موشی فضولی مدخل
He (God) will make that comparison of thine a dragon, that in answer it may tear thee to pieces.
آن مثالت را چو اژدرها کند ** تا به پاسخ جزو جزوت بر کند
The accursed Iblís used this (kind of) comparison, so that he fell under God's curse till the Day of Judgement.
این مثال آورد ابلیس لعین ** تا که شد ملعون حق تا یوم دین