English    Türkçe    فارسی   

5
2541-2590

  • “To-day,” said he, “they are seizing asses outside (in the streets) to do forced labour for the tyrannical king.”
  • گفت بهر سخره‌ی شاه حرون  ** خر همی‌گیرند امروز از برون 

  • He (the householder) replied, “O beloved of your uncle, they are taking it because it is an ass: since you are not an ass, go (your way): why are you troubled at this?”
  • گفت می‌گیرند کو خر جان عم  ** چون نه‌ای خر رو ترا زین چیست غم 

  • He answered, “They are very urgent and furious in taking (them): ’twill be no wonder if they take me too for an ass.
  • گفت بس جدند و گرم اندر گرفت  ** گر خرم گیرند هم نبود شگفت 

  • They have put their hands with all their might to (the job of) taking asses: accordingly discrimination has ceased.”
  • بهر خرگیری بر آوردند دست  ** جدجد تمییز هم برخاستست 

  • Since undiscriminating persons are our rulers, they carry off the owner of the ass instead of the ass. 2545
  • چونک بی‌تمییزیان‌مان سرورند  ** صاحب خر را به جای خر برند 

  • (But) the King of our city is not one who takes at random: He has discrimination, He is hearing and seeing.
  • نیست شاه شهر ما بیهوده گیر  ** هست تمییزش سمیعست و بصیر 

  • Be a man and do not be afraid of those who take the asses: thou art not an ass: be not afraid, O Jesus of the (world of) Time.
  • آدمی باش و ز خرگیران مترس  ** خر نه‌ای ای عیسی دوران مترس 

  • The Fourth Heaven, moreover, is filled with thy light: God forbid (that I should say) that the Stable is thy abode.
  • چرخ چارم هم ز نور تو پرست  ** حاش لله که مقامت آخرست 

  • Thou art higher even than the sky and the stars, though for a good reason thou art (temporarily) in the Stable.
  • تو ز چرخ و اختران هم برتری  ** گرچه بهر مصلحت در آخری 

  • The Master of the Stable is one thing and the ass another: not every one who has entered the Stable is an ass. 2550
  • میر آخر دیگر و خر دیگرست  ** نه هر آنک اندر آخر شد خرست 

  • Why have we fallen in behind the ass? Tell of the Rose-garden and the fresh roses,
  • چه در افتادیم در دنبال خر  ** از گلستان گوی و از گلهای تر 

  • And of the pomegranate and the citron and the apple-bough, and of the wine and the fair youths innumerable,
  • از انار و از ترنج و شاخ سیب  ** وز شراب و شاهدان بی‌حساب 

  • Or of the Sea whose waves are pearls and whose pearls are speaking and seeing,
  • یا از آن دریا که موجش گوهرست  ** گوهرش گوینده و بیناورست 

  • Or of the Birds which pick roses and lay eggs of silver and gold,
  • یا از آن مرغان که گل‌چین می‌کنند  ** بیضه‌ها زرین و سیمین می‌کنند 

  • Or of the Falcons which foster the partridges and fly both with their bellies turned downward and also on their backs. 2555
  • یا از آن بازان که کبکان پرورند  ** هم نگون اشکم هم استان می‌پرند 

  • In the world there are invisible ladders, (leading) step by step up to the summit of heaven.
  • نردبانهاییست پنهان در جهان  ** پایه پایه تا عنان آسمان 

  • There is a different ladder for every class, there is a different heaven for every (traveller's) way.
  • هر گره را نردبانی دیگرست  ** هر روش را آسمانی دیگرست 

  • Every one is ignorant of another's condition (in) the kingdom (which is) wide and without end or beginning.
  • هر یکی از حال دیگر بی‌خبر  ** ملک با پهنا و بی‌پایان و سر 

  • This one is amazed at that one and asks wherefore he is happy, while that one is astounded at this one and asks why he is amazed.
  • این در آن حیران که او از چیست خوش  ** وآن درین خیره که حیرت چیستش 

  • The area of God's earth is spacious: every tree springs up from a certain soil. 2560
  • صحن ارض الله واسع آمده  ** هر درختی از زمینی سر زده 

  • The leaves and boughs on the trees are giving thanks (to God), crying, “Oh, what a fine kingdom! Oh, what a broad expanse!”
  • بر درختان شکر گویان برگ و شاخ  ** که زهی ملک و زهی عرصه‌ی فراخ 

  • The nightingales are (flying) round the knobby blossom, saying, “Give us some of that which thou drinkest.”
  • بلبلان گرد شکوفه‌ی پر گره  ** که از آنچ می‌خوری ما را بده 

  • This discourse hath no end: return to the fox and the lion and the (lion's) sickness and hunger.
  • این سخن پایان ندارد کن رجوع  ** سوی آن روباه و شیر و سقم و جوع 

  • How the fox brought the ass to the lion, and how the ass jumped away from the lion, and how the fox reproached the lion, saying, “The ass was still far off: you were too hasty”; and how the lion made excuses and entreated the fox to go and trick him a second time.
  • بردن روبه خر را پیش شیر و جستن خر از شیر و عتاب کردن روباه با شیر کی هنوز خر دور بود تعجیل کردی و عذر گفتن شیر و لابه کردن روبه را شیر کی برو بار دگرش به فریب 

  • When he (the fox) brought him (the ass) up the hill towards the meadow, in order that the lion might pulverise him with a (sudden) charge,
  • چونک بر کوهش بسوی مرج برد  ** تا کند شیرش به حمله خرد و مرد 

  • He (the ass) was (still) far from the lion, but the lion would not wait for him to come near before attacking. 2565
  • دور بود از شیر و آن شیر از نبرد  ** تا به نزدیک آمدن صبری نکرد 

  • The terrible lion made a spring from an eminence, (though) indeed he had not the strength and power to move (effectively).
  • گنبدی کرد از بلندی شیر هول  ** خود نبودش قوت و امکان حول 

  • The ass saw him from afar and turned and fled to the bottom of the hill, dropping his shoes as he ran.
  • خر ز دورش دید و برگشت و گریز  ** تا به زیر کوه تازان نعل ریز 

  • “O king of us (all),” said the fox to the lion, “why didst not thou restrain thyself in the hour of battle,
  • گفت روبه شیر را ای شاه ما  ** چون نکردی صبر در وقت وغا 

  • In order that that misguided (creature) might come near thee and that thou might’st vanquish him with a small attack?
  • تا به نزدیک تو آید آن غوی  ** تا باندک حمله‌ای غالب شوی 

  • Precipitation and haste is the Devil's wile; patience and calculation is God's grace. 2570
  • مکر شیطانست تعجیل و شتاب  ** لطف رحمانست صبر و احتساب 

  • He (the ass) was far off and saw the attack and fled: thy weakness is made manifest and thy prestige is destroyed.”
  • دور بود و حمله را دید و گریخت  ** ضعف تو ظاهر شد و آب تو ریخت 

  • He (the lion) replied, “I thought my strength was restored: I did not know my feebleness was so great.
  • گفت من پنداشتم بر جاست زور  ** تا بدین حد می‌ندانستم فتور 

  • Moreover, my hunger and need had passed beyond bounds: through starvation my patience and understanding had been lost.
  • نیز جوع و حاجتم از حد گذشت  ** صبر و عقلم از تجوع یاوه گشت 

  • If by (using) your wits you can reclaim him and bring him back once more,
  • گر توانی بار دیگر از خرد  ** باز آوردن مر او را مسترد 

  • I shall be much obliged to you: try hard, maybe you will fetch him by cunning.” 2575
  • منت بسیار دارم از تو من  ** جهد کن باشد بیاری‌اش به فن 

  • “Yes,” said the fox, “if God should give (me) help and set a seal of blindness on his heart
  • گفت آری گر خدا یاری دهد  ** بر دل او از عمی مهری نهد 

  • (For) then he will forget the terror which he felt on seeing (thee): this will not be alien to his asininity.
  • پس فراموشش شود هولی که دید  ** از خری او نباشد این بعید 

  • But when I bring him, do not thou rush (at him), lest thou lose him again by overhaste.”
  • لیک چون آرم من او را بر متاز  ** تا ببادش ندهی از تعجیل باز 

  • “Yes,” replied the lion; “I have found by experience that I am very ill and that my body has become shaky.
  • گفت آری تجربه کردم که من  ** سخت رنجورم مخلخل گشته تن 

  • Until the ass comes quite near to me, I will not move, I will (apparently) be sound asleep.” 2580
  • تا به نزدیکم نیاید خر تمام  ** من نجنبم خفته باشم در قوام 

  • (Thereupon) the fox departed, saying, “O king, (offer) a prayer that a (great) heedlessness may muffle his reason.
  • رفت روبه گفت ای شه همتی  ** تا بپوشد عقل او را غفلتی 

  • The ass has made vows of repentance to the Creator (and resolved) that he will not be duped by any ne’er-do-well.
  • توبه‌ها کردست خر با کردگار  ** که نگردد غره‌ی هر نابکار 

  • We by cunning will cause his vows to collapse, (for) we are the enemy of reason and of the splendid covenant (with God).
  • توبه‌هااش را به فن بر هم زنیم  ** ما عدوی عقل و عهد روشنیم 

  • The ass's head is a ball for our children: his thought is a plaything for our guile.”
  • کله‌ی خر گوی فرزندان ماست  ** فکرتش بازیچه‌ی دستان ماست 

  • The reason that belongs to (is affected by) the revolution of Saturn hath no position (of honour) in the sight of Universal Reason. 2585
  • عقل که آن باشد ز دوران زحل  ** پیش عقل کل ندارد آن محل 

  • It is made knowing by Mercury and Saturn; we (organs of Universal Reason) by the bounty of the gracious Creator.
  • از عطارد وز زحل دانا شد او  ** ما ز داد کردگار لطف‌خو 

  • The twisted script of our sign-manual is He taught Man: our aims are (expressed in the words) the knowledge is with God.
  • علم الانسان خم طغرای ماست  ** علم عند الله مقصدهای ماست 

  • We are (the object of) the nurture of that resplendent Sun: on that account we are crying, “(Glory to) my Lord the Supreme!”
  • تربیه‌ی آن آفتاب روشنیم  ** ربی الاعلی از آن رو می‌زنیم 

  • (The fox said), “If he (the ass) possesses experience, nevertheless a hundred experiences will be shattered by this deceitful palaver (of mine).
  • تجربه گر دارد او با این همه  ** بشکند صد تجربه زین دمدمه 

  • Maybe that weak-natured one will break his (vow of) repentance, and the bad luck of his breaking it will overtake him.” 2590
  • بوک توبه بشکند آن سست‌خو  ** در رسد شومی اشکستن درو 

  • Explaining that the violation of a covenant and (vow of) repentance is the cause of affliction; nay, it is the cause of metamorphosis, as in the case of the “Fellows of the Sabbath” and in the case of the “Fellows (who disbelieved in the miracle) of the Table of Jesus,” for (God hath said), “And He turned them into apes and swine.” And in this community there is (only) metamorphosis of the spirit, but at the Resurrection the form of the spirit will be given to the body.
  • در بیان آنک نقض عهد و توبه موجب بلا بود بلک موجب مسخ است چنانک در حق اصحاب سبت و در حق اصحاب مایده‌ی عیسی و جعل منهم القردة و الخنازیر و اندرین امت مسخ دل باشد و به قیامت تن را صورت دل دهند نعوذ بالله