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
To violate a pact and break vows of repentance becomes the cause of accursedness in the end.
نقض میثاق و شکست توبهها ** موجب لعنت شود در انتها
The violation of vows of repentance by the “Fellows of the Sabbath” became the cause of their metamorphosis and destruction and abomination.
نقض توبه و عهد آن اصحاب سبت ** موجب مسخ آمد و اهلاک و مقت
Therefore God turned those people into apes, since they rebelliously broke their covenant with God.
پس خدا آن قوم را بوزینه کرد ** چونک عهد حق شکستند از نبرد
In this community there has never been metamorphosis of the body, but there is metamorphosis of the spirit, O man endowed with perception.
اندرین امت نبد مسخ بدن ** لیک مسخ دل بود ای بوالفطن
When his spirit becomes the ape-spirit, his clay (body) is debased by the ape-spirit.2595
چون دل بوزینه گردد آن دلش ** از دل بوزینه شد خوار آن گلش
How should the ass be debased by his (bodily) form, if his spirit had possessed the virtue (that is derived) from (rational) experience?
گر هنر بودی دلش را ز اختبار ** خوار کی بودی ز صورت آن حمار
The dog of the Companions (of the Cave) had a goodly character: was he any the worse on account of his (bodily) form?
آن سگ اصحاب خوش بد سیرتش ** هیچ بودش منقصت زان صورتش
The “Fellows of the Sabbath” suffered outward metamorphosis, in order that the people might behold outwardly their ignominious fall.
مسخ ظاهر بود اهل سبت را ** تا ببیند خلق ظاهر کبت را
Through breaking (vows of) repentance a hundred thousand others have become hogs and asses inwardly.
از ره سر صد هزاران دگر ** گشته از توبه شکستن خوک و خر
How the fox approached the runaway ass a second time in order to beguile him once more.
دوم بار آمدن روبه بر این خر گریخته تا باز بفریبدش
Then the fox came quickly towards the ass: the ass said, “One must beware of a friend like you.2600
پس بیامد زود روبه سوی خر ** گفت خر از چون تو یاری الحذر
Ignoble creature, what did I do to you that you brought me into the presence of a dragon?
ناجوامردا چه کردم من ترا ** که به پیش اژدها بردی مرا
What but the malignity of your nature was the cause of your enmity to my life, O perverse one?”—
موجب کین تو با جانم چه بود ** غیر خبث جوهر تو ای عنود
Like the scorpion, which bites a man's foot though no inconvenience has come to it from him,
همچو کزدم کو گزد پای فتی ** نارسیده از وی او را زحمتی
Or like the Devil who is the enemy of our souls, though no inconvenience or injury has befallen him from us;
یا چو دیوی کو عدوی جان ماست ** نارسیده زحمتش از ما و کاست
Nay, but he is naturally the adversary of the human soul and rejoices at the destruction of Man;2605
بلک طبعا خصم جان آدمیست ** از هلاک آدمی در خرمیست
He never breaks off his pursuit of any human being: how should he abandon his wicked disposition and nature?
از پی هر آدمی او نسکلد ** خو و طبع زشت خود او کی هلد
For, without any cause, his essential malignity pulls him on to (commit) injustice and tyranny.
زانک خبث ذات او بیموجبی ** هست سوی ظلم و عدوان جاذبی
He continually invites thee to a spacious tent in order that he may cast thee into a pit,
هر زمان خواند ترا تا خرگهی ** که در اندازد ترا اندر چهی
Saying, “In such and such a place there is a tank of water and (many) fountains,” that he may cast thee headlong into the tank.
که فلان جا حوض آبست و عیون ** تا در اندازد به حوضت سرنگون
That accursed one caused an Adam, notwithstanding all his inspiration and insight, to fall into woe and bane,2610
آدمی را با همه وحی و نظر ** اندر افکند آن لعین در شور و شر
Without any sin (having been committed against him) and without any previous harm having been wrongfully done to him by Adam.
بیگناهی بیگزند سابقی ** که رسد او را ز آدم ناحقی
The fox replied, “It was a spell of magic that appeared in your eyes as a lion;
گفت روبه آن طلسم سحر بود ** که ترا در چشم آن شیری نمود
Else I am more puny in body than you, and I always feed there by night and day.
ورنه من از تو به تن مسکینترم ** که شب و روز اندر آنجا میچرم
If he (the magician) had not wrought a spell of that kind, every famishing (animal) would have run thither.
گرنه زان گونه طلسمی ساختی ** هر شکمخواری بدانجا تاختی
(In) a foodless world full of elephants and rhinoceroses how should the meadow have remained verdant without (the protection of) a spell?2615
یک جهان بینوا پر پیل و ارج ** بیطلسمی کی بماندی سبز مرج
Truly, I meant to tell you, by way of instruction, not to be afraid if you should see a terrible thing like that;
من ترا خود خواستم گفتن به درس ** که چنان هولی اگر بینی مترس
But I forgot to impart (this) knowledge to you, because I was overwhelmed with grief and pity on your account.
لیک رفت از یاد علم آموزیت ** که بدم مستغرق دلسوزیت
I saw you were ravenously hungry and without food, (therefore) I was making haste so that you might attain to the remedy;
دیدمت در جوع کلب و بینوا ** میشتابیدم که آیی تا دوا
Otherwise I would have explained the spell to you: it (the lion) presents itself as an apparition, it is not a (real) body.”
ورنه با تو گفتمی شرح طلسم ** که آن خیالی مینماید نیست جسم
The reply of the ass to the fox.
جواب گفتن خر روباه را
“Hark,” cried the ass, “begone, begone from my presence, O enemy, that I may not see your face, O ugly one!2620
گفت رو رو هین ز پیشم ای عدو ** تا نبینم روی تو ای زشترو
That God who made you ill-fated hath made your ugly face detestable and impudent.
آن خدایی که ترا بدبخت کرد ** روی زشتت را کریه و سخت کرد
With what face do you come to me? The rhinoceros has not such a hard skin (as you have).
با کدامین روی میآیی به من ** این چنین سغری ندارد کرگدن
You manifestly attempted to shed my life-blood, saying, ‘I will guide you to the meadow,’
رفتهای در خون جانم آشکار ** که ترا من رهبرم تا مرغزار
So that I beheld the face of Azrael; (now) again you have brought cunning and plausible suggestion (to bear on me).
تا بدیدم روی عزرائیل را ** باز آوردی فن و تسویل را
Though I am a disgrace to the asses or an ass (myself), (yet) I am possessed of life, I have a vital spirit: how should I purchase (accept and believe) this (palaver)?2625
گرچه من ننگ خرانم یا خرم ** جانورم جان دارم این را کی خرم
If a child had seen the pitiless horror that I saw, it would instantly have become old.
آنچ من دیدم ز هول بیامان ** طفل دیدی پیر گشتی در زمان
Deprived of heart and soul by dread of that awful object, I threw myself headlong from the mountain.
بیدل و جان از نهیب آن شکوه ** سرنگون خود را در افکندم ز کوه
My legs were tied (paralysed) by terror as soon as I perceived that (cruel) torment without (any) barrier (between it and me).
بسته شد پایم در آن دم از نهیب ** چون بدیدم آن عذاب بیحجاب
I made a promise to God, crying, ‘O gracious One, do Thou loose my legs from this bondage,
عهد کردم با خدا کای ذوالمنن ** برگشا زین بستگی تو پای من
So that henceforth I may not listen to any one's temptation: I promise, I vow (that I will not listen), O Helper!’2630
تا ننوشم وسوسهی کس بعد ازین ** عهد کردم نذر کردم ای معین
Thereupon God loosed my legs because of my prayer and humble entreaty and indication (of abasement);
حق گشاده کرد آن دم پای من ** زان دعا و زاری و ایمای من
Else the fierce lion would have overtaken me: how would an ass have fared in the grip of a lion?
ورنه اندر من رسیدی شیر نر ** چون بدی در زیر پنجهی شیر خر
Now the lion of the jungle has sent you to me again for the purpose of deceit, O evil companion that you are!”
باز بفرستادت آن شیر عرین ** سوی من از مکر ای بس القرین
(I swear) by the truth of the Holy Person of Allah, the Lord, that a malign snake is better than a malign friend.
حق ذات پاک الله الصمد ** که بود به مار بد از یار بد
The malign snake takes a soul (life) from the man it has bitten; the malign friend leads him into the everlasting Fire.2635
مار بد جانی ستاند از سلیم ** یار بد آرد سوی نار مقیم
Thy heart secretly steals its disposition from the disposition of thy companion, without speech and talk on his part.
از قرین بیقول و گفت و گوی او ** خو بدزدد دل نهان از خوی او