The negro in (his) blackness is pleased (with himself), for he has (always) been a negro by birth and nature;
در سیاهی زنگی زان آسوده است ** کو ز زاد و اصل زنگی بوده است
(But) he that (even) for a day is beloved and beautiful, if he become black, will seek to repair (the misfortune).
آنک روزی شاهد و خوش‌رو بود ** گر سیه‌گردد تدارک‌جو بود
When the bird that can fly remains (helpless) on the earth, it is in anguish and grief and lamentation;820
مرغ پرنده چو ماند در زمین ** باشد اندر غصه و درد و حنین
(But) the domestic fowl walks complacently on the earth: it runs about picking grain and happy and bold,
مرغ خانه بر زمین خوش می‌رود ** دانه‌چین و شاد و شاطر می‌دود
Because by nature it was (always) without (the power of) flight, while the other (bird) was (naturally) a flier and open-winged.
زآنک او از اصل بی‌پرواز بود ** وآن دگر پرنده و پرواز بود
The Prophet, on whom be peace, said, “Pity three (classes of men): the mighty man of a people who is abased, and the rich man of a people who is impoverished, and a learned man whom the ignorant make sport of.”
قال النبی علیه‌السلام ارحموا ثلاثا عزیز قوم ذل و غنی قوم افتقر و عالما یلعب به الجهال
The Prophet said, “Take pity on the soul of him who was rich and then became poor,
گفت پیغامبر که رحم آرید بر ** جان من کان غنیا فافتقر
And on him who was mighty and became despised, or on one (who is) virtuous and learned (dwelling) amongst the (people of) Mudar.”
والذی کان عزیزا فاحتقر ** او صفیا عالما بین المضر
The Prophet said, “Show pity to these three classes (of men), (even) if ye are of (the hardness of) rock and mountain:825
گفت پیغامبر که با این سه گروه ** رحم آرید ار ز سنگید و ز کوه
(Namely), him who was made lowly after having been a chief, and the rich man, too, who became impecunious,
آنک او بعد از رئیسی خوار شد ** وآن توانگر هم که بی‌دینار شد
And, thirdly, the learned man who in this world becomes afflicted (by living amongst) the foolish;
وآن سوم آن عالمی که اندر جهان ** مبتلی گردد میان ابلهان
For to come (fall) from high to low estate is like the amputation of a limb from the body.”
زانک از عزت به خواری آمدن ** هم‌چو قطع عضو باشد از بدن
The limb that is cut off from the body becomes dead: (when) newly cut off, it moves, but not for long.
عضو گردد مرده کز تن وا برید ** نو بریده جنبد اما نی مدید
(Similarly) he who drank of the cup of Alast last year, this year he suffers the pain and headache (in consequence of having drunk),830
هر که از جام الست او خورد پار ** هستش امسال آفت رنج و خمار
While he who, like a dog, is by nature attached to the kennel —how should he have the desire for (spiritual) sovereignty?
وآنک چون سگ ز اصل کهدانی بود ** کی مرورا حرص سلطانی بود
(Only) he that has sinned seeks to repent; (only) he that has lost the (right) way cries “Alas!”
توبه او جوید که کردست او گناه ** آه او گوید که گم کردست راه
Story of the young gazelle being confined in the donkey-stable, and how the donkey assailed the stranger, now with hostility and now with mockery, and how it was afflicted by (having to eat) dry straw which is not its (proper) food. And this is a description of the chosen servant of God amongst worldlings and those addicted to passion and sensuality; for “Islam (was) strange (when it first) appeared, and will become strange again, and blessed are the strangers.” The Messenger of Allah spake the truth.
قصه‌ی محبوس شدن آن آهوبچه در آخر خران و طعنه‌ی آن خران ببر آن غریب گاه به جنگ و گاه به تسخر و مبتلی گشتن او به کاه خشک کی غذای او نیست و این صفت بنده‌ی خاص خداست میان اهل دنیا و اهل هوا و شهوت کی الاسلام بدا غریبا و سیعود غریبا فطوبی للغرباء صدق رسول الله
A hunter captured a gazelle: the merciless man put it into a stable.
آهوی را کرد صیادی شکار ** اندر آخر کردش آن بی‌زینهار
(Acting) like oppressors, he made a stable full of cows and donkeys the prison of the gazelle.
آخری را پر ز گاوان و خران ** حبس آهو کرد چون استمگران
The gazelle, wild with terror, was fleeing in every direction: at night he (the hunter) poured (pieces of chopped) straw before the donkeys.835
آهو از وحشت به هر سو می‌گریخت ** او به پیش آن خران شب کاه ریخت
(Moved) by hunger and (ravenous) appetite, every cow and donkey was devouring the straw, (as though it were) sweeter than sugar.
از مجاعت و اشتها هر گاو و خر ** کاه را می‌خورد خوشتر از شکر
Now the gazelle would run in fright from side to side, now it would turn its face away from the smoke and dust of the straw.
گاه آهو می‌رمید از سو به سو ** گه ز دود و گرد که می‌تافت رو
Whosoever is left (in company) with his opposite, they (who are wise) have deemed that punishment (terrible) as death,
هرکرا با ضد خود بگذاشتند ** آن عقوبت را چو مرگ انگاشتند
So that Solomon said, “Unless the hoopoe make a respectable excuse for his absence,
تا سلیمان گفت که آن هدهد اگر ** هجر را عذری نگوید معتبر
I will kill him or inflict upon him a torment, a torment severe beyond (all) calculation.”840
بکشمش یا خود دهم او را عذاب ** یک عذاب سخت بیرون از حساب
Hark, what is that torment, O trusted (friend)? To be in a cage without thy congener.
هان کدامست آن عذاب این معتمد ** در قفص بودن به غیر جنس خود
O Man, thou art in torment on account of this body: the bird, thy spirit, is imprisoned with one of another kind.
زین بدن اندر عذابی ای بشر ** مرغ روحت بسته با جنسی دگر
The spirit is a falcon, and the (bodily) properties are crows: it has (receives) painful brands from the crows and owls.
روح بازست و طبایع زاغها ** دارد از زاغان و چغدان داغها
It remains amongst them in sore misery, like an Abú Bakr in the city of Sabzawár.
او بمانده در میانشان زارزار ** هم‌چو بوبکری به شهر سبزوار
Story of Mohammed Khwárizmsháh who took by war (force) the city of Sabzawár, where all (the inhabitants) are Ráfizís (extreme Shí‘ites). (When) they begged him to spare their lives, he said, “I will grant (you) security as soon as ye produce from this city a man named Abú Bakr and present him to me.”
حکایت محمد خوارزمشاه کی شهر سبزوار کی همه رافضی باشند به جنگ بگرفت اما جان خواستند گفت آنگه امان دهم کی ازین شهر پیش من به هدیه ابوبکر نامی بیارید
Mohammed Alp Ulugh Khwárizmsháh marched to battle against Sabzawár, (the city) full of refuge (for the wicked).845
شد محمد الپ الغ خوارزمشاه ** در قتال سبزوار پر پناه
His troops reduced them (the inhabitants) to straits; his army fell to killing the foe.
تنگشان آورد لشکرهای او ** اسپهش افتاد در قتل عدو
They prostrated themselves before him, crying, “Mercy! Make us thy thralls, (but) spare our lives!
سجده آوردند پیشش کالامان ** حلقه‌مان در گوش کن وا بخش جان
Whatever thou requirest (in the way of) tribute or presents will come to thee from us with increase (abundantly) at every fixed time (of payment).
هر خراج و صلتی که بایدت ** آن ز ما هر موسمی افزایدت
Our lives are thine, O lion-natured (prince): let them be on deposit with us for a (little) while.”
جان ما آن توست ای شیرخو ** پیش ما چندی امانت باش گو
He replied, “Ye will not save your lives from me unless ye bring an Abú Bakr into my presence.850
گفت نرهانید از من جان خویش ** تا نیاریدم ابوبکری به پیش
Unless ye bring to me as a gift from your city one whose name is Abú Bakr, O people who have fled (from righteousness),
تا مرا بوبکر نام از شهرتان ** هدیه نارید ای رمیده امتان
I will mow you down like corn, O vile folk: I will accept neither tribute nor blandishments.”
بدرومتان هم‌چو کشت ای قوم دون ** نه خراج استانم و نه هم فسون
They offered him many sacks of gold, saying, “Do not demand an Abú Bakr from a city like this.
بس جوال زر کشیدندش به راه ** کز چنین شهری ابوبکری مخواه
How should there be an Abú Bakr in Sabzawár, or a dry sod in the river?”
کی بود بوبکر اندر سبزوار ** یا کلوخ خشک اندر جویبار
He averted his face from the gold and said, “O Magians (infidels), unless ye bring me an Abú Bakr as an offering,855
رو بتابید از زر و گفت ای مغان ** تا نیاریدم ابوبکر ارمغان
’Tis of no avail. I am not a child that I should stand dumbfounded (fascinated) by gold and silver.”
هیچ سودی نیست کودک نیستم ** تا به زر و سیم حیران بیستم
Unless thou prostrate thyself (in humble submission to God), thou wilt not escape (from punishment), O wretch, (even) if thou traverse the (whole) mosque on thy séant.
تا نیاری سجده نرهی ای زبون ** گر بپیمایی تو مسجد را به کون
They (the inhabitants of Sabzawár) despatched emissaries, (to inquire) where in this desolate (corrupt) place an Abú Bakr was (to be found).
منهیان انگیختند از چپ و راست ** که اندرین ویرانه بوبکری کجاست
After three days and three nights, during which they made haste (in searching), they found an emaciated Abú Bakr.
بعد سه روز و سه شب که اشتافتند ** یک ابوبکری نزاری یافتند
He was a wayfarer and, on account of sickness, had remained in the corner of a ruin, in utter exhaustion.860
ره گذر بود و بمانده از مرض ** در یکی گوشه‌ی خرابه پر حرض
He was lying in a ruined nook. When they espied him, they said to him hurriedly,
خفته بود او در یکی کنجی خراب ** چون بدیدندش بگفتندش شتاب
“Arise! The Sultan has demanded thee: by thee our city will be saved from slaughter.”
خیز که سلطان ترا طالب شدست ** کز تو خواهد شهر ما از قتل رست
He replied, “If I had the foot (power to walk) or any (means of) arrival, I myself would have gone by my own road to my destination.
گفت اگر پایم بدی یا مقدمی ** خود به راه خود به مقصد رفتمی
How should I have remained in this abode of my enemies? I would have pushed on towards the city of my friends.”
اندرین دشمن‌کده کی ماندمی ** سوی شهر دوستان می‌راندمی
They raised the corpse-bearers' board and lifted our Abú Bakr (upon it).865
تخته‌ی مرده‌کشان بفراشتند ** وان ابوبکر مرا برداشتند
The carriers were taking him along to Khwárizmsháh, that he (the Sultan) might behold the token (which he desired).
سوی خوارمشاه حمالان کشان ** می‌کشیدندش که تا بیند نشان
Sabzawár is this world, and in this place the man of God is wasted and goodfor- naught.
سبزوارست این جهان و مرد حق ** اندرین جا ضایعست و ممتحق