So far as you can, endeavour to satisfy the Qutb, so that he may gain strength and hunt the wild beasts.2340
تا توانی در رضای قطب کوش ** تا قوی گردد کند صید وحوش
When he is ailing, the people remain unfed, for all food provided for the gullet comes from the hand of reason,
چو برنجد بی‌نوا مانند خلق ** کز کف عقلست جمله رزق حلق
Since the ecstasies (spiritual experiences) of the people are (only) his leavings. Keep this (in mind), if your heart desires the (spiritual) prey.
زانک وجد حلق باقی خورد اوست ** این نگه دار ار دل تو صیدجوست
He is like the reason, and the people are like the members of the body: the management of the body depends on the reason.
او چو عقل و خلق چون اعضا و تن ** بسته‌ی عقلست تدبیر بدن
The weakness of the Qutb is bodily, not spiritual: the weakness lies in the Ship (Ark), not in Noah.
ضعف قطب از تن بود از روح نی ** ضعف در کشتی بود در نوح نی
The Qutb is he who turns round himself, (while) round him is the revolution of the celestial spheres.2345
قطب آن باشد که گرد خود تند ** گردش افلاک گرد او بود
Lend some assistance in repairing his (bodily) ship, if you have become his favourite slave and devoted servant.
یاریی ده در مرمه‌ی کشتی‌اش ** گر غلام خاص و بنده گشتی‌اش
Your assistance is (really) advantageous to you, not to him: God hath said, “If ye help God, ye will be helped.”
یاریت در تو فزاید نه اندرو ** گفت حق ان تنصروا الله تنصروا
Hunt like the fox and sacrifice your prey to him (the Qutb), that you may gain in return a thousand preys and more.
هم‌چو روبه صید گیر و کن فداش ** تا عوض گیری هزاران صید بیش
The prey caught by the (obedient) disciple is (presented alive) after the manner of the fox, (but) the froward hyena catches prey (that is already) dead.
روبهانه باشد آن صید مرید ** مرده گیرد صید کفتار مرید
If you present the dead (prey) to him (the Qutb), it will become living: filth (when placed) in the orchard will produce (fruit).2350
مرده پیش او کشی زنده شود ** چرک در پالیز روینده شود
The fox said to the lion, “I will serve thee (obediently): I will contrive expedients and rob him (the ass) of his wits.
گفت روبه شیر را خدمت کنم ** حیله‌ها سازم ز عقلش بر کنم
Cunning and enchantment is my business: it is my business to beguile and lead astray.”
حیله و افسونگری کار منست ** کار من دستان و از ره بردنست
Hastening from the mountain-top towards the river, he found that miserable emaciated ass.
از سر که جانب جو می‌شتافت ** آن خر مسکین لاغر را بیافت
Then he saluted him cordially and advanced: he advanced to meet that poor simpleton,
پس سلام گرم کرد و پیش رفت ** پیش آن ساده دل درویش رفت
And said (to him), “How are you in this arid desert (where you live) amidst stones and on sterile ground?”2355
گفت چونی اندرین صحرای خشک ** در میان سنگ لاخ و جای خشک
The ass replied, “Whether I am in pain or in Iram, God has made it my portion, and I am grateful for it.
گفت خر گر در غمم گر در ارم ** قسمتم حق کرد من زان شاکرم
I give thanks to the Friend (God) in good and evil estate, because in (the Divine) destiny there is worse than (the present) ill.
شکر گویم دوست را در خیر و شر ** زانک هست اندر قضا از بد بتر
Since He is the Dispenser of portions, complaint is (an act of) infidelity. Patience is needful: patience is the key to the gift (bounteous reward).
All except God are enemies: He (alone) is the Friend: how is it good (seemly) to complain of a friend to an enemy?
غیر حق جمله عدواند اوست دوست ** با عدو از دوست شکوت کی نکوست
So long as He gives me buttermilk I will not desire honey, for every pleasure has a pain joined with it.”2360
تا دهد دوغم نخواهم انگبین ** زانک هر نعمت غمی دارد قرین
Story of an ass belonging to a seller of firewood, which saw some well-fed Arab horses in the royal stable and wished for the same fortune. (This story is intended) to convey the lesson that one ought not to wish for anything but (God's) forgiveness and favour; for though you are in a hundred kinds of pain, they all become sweet (to you) when you feel the delight of being forgiven; and for the rest, every fortune that you wish for before you have experienced it is accompanied by a pain which you do not perceive (at the moment); as (for example) in every trap the bait is visible while the snare is concealed. You (who) have been caught in this one trap are (still) wishing (and saying to yourself), “Would that I had gone after those (other) baits!” You fancy that those baits are without a trap.
حکایت دیدن خر هیزم‌فروش با نوایی اسپان تازی را بر آخر خاص و تمنا بردن آن دولت را در موعظه‌ی آنک تمنا نباید بردن الا مغفرت و عنایت و هدایت کی اگر در صد لون رنجی چون لذت مغفرت بود همه شیرین شود باقی هر دولتی کی آن را ناآزموده تمنی می‌بری با آن رنجی قرینست کی آن را نمی‌بینی چنانک از هر دامی دانه پیدا بود و فخ پنهان تو درین یک دام مانده‌ای تمنی می‌بری کی کاشکی با آن دانه‌ها رفتمی پنداری کی آن دانه‌ها بی‌دامست
There was a water-carrier who owned an ass that had been bent double like a
بود سقایی مرورا یک خری ** گشته از محنت دو تا چون چنبری
hoop by affliction. Its back was galled by the heavy load in a hundred places: it was passionately desiring the day of its death.
پشتش از بار گران صد جای ریش ** عاشق و جویان روز مرگ خویش
What of barley? It never got its fill (even) of dry straw: at its heels a (cruel) blow and an iron goad.
جو کجا از کاه خشک او سیر نی ** در عقب زخمی و سیخی آهنی
The Master of the (royal) stable saw it and took pity—for the man was acquainted with the owner of the ass—
میر آخر دید او را رحم کرد ** که آشنای صاحب خر بود مرد
So he saluted him and asked him what had happened, saying, “What is the cause of this ass being bent double like a dál?”2365
پس سلامش کرد و پرسیدش ز حال ** کز چه این خر گشت دوتا هم‌چو دال
He replied, “On account of my poverty and destitution this dumb animal is not getting even straw.”
گفت از درویشی و تقصیر من ** که نمی‌یابد خود این بسته‌دهن
“Hand him over to me,” said the other, “for a few days, that in the King's stable he may grow strong.”
گفت بسپارش به من تو روز چند ** تا شود در آخر شه زورمند
He handed the ass over to him, and that merciful man tethered him in the Sultan's stable.
خر بدو بسپرد و آن رحمت‌پرست ** در میان آخر سلطانش بست
The ass saw on every side (of him) Arab horses, well-fed and fat and handsome and glossy;
خر ز هر سو مرکب تازی بدید ** با نوا و فربه و خوب و جدید
(He saw the ground) swept (clean) under their feet and sprinkled with water; the straw coming at the (proper) time, and the barley at the hour (when it was expected).2370
زیر پاشان روفته آبی زده ** که به وقت وجو به هنگام آمده
He saw the horses curry-combed and rubbed down. (Then) he lifted up his muzzle, crying, “O glorious Lord,
خارش و مالش مر اسپان را بدید ** پوز بالا کرد کای رب مجید
Am not I Thy creature? I grant that I am an ass, (but) wherefore am I wretched, with sores on my back, and lean?
نه که مخلوق توم گیرم خرم ** از چه زار و پشت ریش و لاغرم
At night, because of the pain in my back and the (pangs of) hunger in my belly, I am always wishing to die.
شب ز درد پشت و از جوع شکم ** آرزومندم به مردن دم به دم
These horses are so happy and prosperous: why am I singled out for torment and tribulation?”
حال این اسپان چنین خوش با نوا ** من چه مخصوصم به تعذیب و بلا
Suddenly came the rumour of war: ’twas the time for the Arab horses to be saddled and brought into action.2375
ناگهان آوازه‌ی پیگار شد ** تازیان را وقت زین و کار شد
They were wounded with arrows by the foe: the barbs entered them on every side.
زخمهای تیر خوردند از عدو ** رفت پیکانها دریشان سو به سو
(When) those Arab horses returned from the campaign, they all fell down and lay on their backs in the stable.
از غزا باز آمدند آن تازیان ** اندر آخر جمله افتاده ستان
Their legs were tightly bandaged with (strips of) canvas: the farriers were standing in file,
پایهاشان بسته محکم با نوار ** نعلبندان ایستاده بر قطار
Piercing their bodies with the scalpel in order to extract the barbs from their wounds.
می‌شکافیدند تن‌هاشان بنیش ** تا برون آرند پیکانها ز ریش
The ass saw (all) that, and was saying, “O God, I am satisfied with poverty and health.2380
آن خر آن را دید و می‌گفت ای خدا ** من به فقر و عافیت دادم رضا
I have no taste for that (plentiful) food and those hideous wounds.” Every one who desires (spiritual) health abandons the world.
زان نوا بیزارم و زان زخم زشت ** هرکه خواهد عافیت دنیا بهشت
How the fox disapproved of the saying of the ass, “I am satisfied with my lot.”
ناپسندیدن روباه گفتن خر را کی من راضیم به قسمت
The fox said, “It is an (indispensable) obligation to seek lawful provision in obedience (to the Divine command).
گفت روبه جستن رزق حلال ** فرض باشد از برای امتثال
(This) is the world of means: nothing is obtained without a means: therefore it is important (necessary) to seek (provision).
عالم اسباب و چیزی بی‌سبب ** می‌نباید پس مهم باشد طلب
‘And seek ye of the bounty of God’ is (a Divine) command, lest they (men) should seize (the property of others) by violence, like the leopard.
وابتغوا من فضل الله است امر ** تا نباید غصب کردن هم‌چو نمر
The Prophet hath said, ‘The door is shut against (the arrival of) provision, O youth; and on the door there are locks.’2385
گفت پیغامبر که بر رزق ای فتی ** در فرو بسته‌ست و بر در قفلها
Our movement (exertion) and our going to and fro (in search) and our acquisition is a key to that lock and barrier.
جنبش و آمد شد ما و اکتساب ** هست مفتاحی بر آن قفل و حجاب
Without the key there is no way to open the door: bread without endeavour is not (according to) God's law.”
بی‌کلید این در گشادن راه نیست ** بی‌طلب نان سنت الله نیست
How the ass answered the fox.
جواب گفتن خر روباه را
He (the ass) replied, “That is (the result) of weak faith; else He who gave (us) life (also) gives (us) bread.
گفت از ضعف توکل باشد آن ** ورنه بدهد نان کسی که داد جان
Whoever seeks (spiritual) sovereignty and victory, a mouthful of bread will not fail (him), O son.
هر که جوید پادشاهی و ظفر ** کم نیاید لقمه‌ی نان ای پسر