Go, renounce sensuality in order that the (spiritual) scent may be thine and that the sweet ambergris-seeking organ of smell may be thine.905
رو هوا بگذار تا بویت شود ** وان مشام خوش عبرجویت شود
Thy brain (organ of smell) is corrupted by sensual indulgence: to thy (olfactory) sense musk and ambergris are unsalable.
از هوارانی دماغت فاسدست ** مشک و عنبر پیش مغزت کاسدست
This discourse hath no bound, and (meanwhile) our gazelle is running to and fro in flight in the stable.
حد ندارد این سخن و آهوی ما ** می‌گریزد اندر آخر جابجا
The remainder of the Story of the gazelle in the donkey-stable.
بقیه‌ی قصه‌ی آهو و آخر خران
During (many) days the sweet-navelled male gazelle was in torment in the donkey-stable,
روزها آن آهوی خوش‌ناف نر ** در شکنجه بود در اصطبل خر
Like a fish wriggling in the death-agony from (being kept on) dry ground, (or like) dung and musk tortured (by being kept) in the same box.
مضطرب در نزع چون ماهی ز خشک ** در یکی حقه معذب پشک و مشک
One donkey would say to his neighbour, “Ha! this wild fellow has the nature of kings and princes. Hush!”910
یک خرش گفتی که ها این بوالوحوش ** طبع شاهان دارد و میران خموش
And the other would mock, saying, “By (constant) ebb and flow he has gained a pearl: how should he sell cheaply?”
وآن دگر تسخر زدی کز جر و مد ** گوهر آوردست کی ارزان دهد
And another donkey would say, “With this fastidiousness (of his), let him recline on the imperial throne!”
وآن خری گفتی که با این نازکی ** بر سریر شاه شو گو متکی
A certain donkey became ill with indigestion and was unable to eat; therefore he gave the gazelle a formal invitation (to dine).
آن خری شد تخمه وز خوردن بماند ** پس برسم دعوت آهو را بخواند
He (the gazelle) shook his head, (as though to say), “Nay, begone, O such-and such: I have no appetite, I am unwell.”
سر چنین کرد او که نه رو ای فلان ** اشتهاام نیست هستم ناتوان
He (the donkey) replied, “I know that you are showing disdain, or holding aloof in regard for your reputation.”915
گفت می‌دانم که نازی می‌کنی ** یا ز ناموس احترازی می‌کنی
He (the gazelle) said to himself, “That (which you offer me) is your food, whereby your limbs are revived and renewed.
گفت او با خود که آن طعمه‌ی توست ** که از آن اجزای تو زنده و نوست
I have been familiar with a (beauteous) pasture, I have reposed amongst (rivulets of) clear water and meadows.
من الیف مرغزاری بوده‌ام ** در زلال و روضه‌ها آسوده‌ام
If Destiny has cast me into torment, (yet) how should that goodly disposition and nature depart (from me)?
گر قضا انداخت ما را در عذاب ** کی رود آن خو و طبع مستطاب
If I have become a beggar, (yet) how should I have the face (impudence and greed) of a beggar? And if my (bodily) raiment become old, (yet) I am (spiritually) new.
گر گدا گشتم گدارو کی شوم ** ور لباسم کهنه گردد من نوم
I have eaten hyacinth and anemone and sweet basil too with a thousand disdains and disgusts.”920
سنبل و لاله و سپرغم نیز هم ** با هزاران ناز و نفرت خورده‌ام
He (the donkey) said, “Yes; boast and boast and boast away! In a strange country one can utter many an idle brag.”
He (the gazelle) replied, “Truly my navel (musk-gland) bears (me) witness: it confers a (great) favour (even) on aloes-wood and ambergris.
گفت نافم خود گواهی می‌دهد ** منتی بر عود و عنبر می‌نهد
But who will hearken to (perceive) that? (Only) he that hath the (spiritual) sense of smell. ’Tis taboo for the donkey addicted to dung.
لیک آن را کی شنود صاحب‌مشام ** بر خر سرگین‌پرست آن شد حرام
The donkey smells donkey's urine on the road: how should I offer musk to (creatures of) this class?”
خر کمیز خر ببوید بر طریق ** مشک چون عرضه کنم با این فریق
Hence the Prophet, (who was always) responsive (to the Divine command), spake, the parable, “Islam is a stranger in this world,”925
بهر این گفت آن نبی مستجیب ** رمز الاسلام فی‌الدنیا غریب
Because even his (the true Moslem's) kinsfolk are fleeing from him, though the angels are in harmony with his essence.
زانک خویشانش هم از وی می‌رمند ** گرچه با ذاتش ملایک هم‌دمند
The people deem his (outward) form homogeneous (with theirs), but they do not perceive in him that (spiritual) fragrance.
صورتش را جنس می‌بینند انام ** لیک از وی می‌نیابند آن مشام
(He is) like a lion in the shape of a cow: behold him from afar but do not investigate him!
هم‌چو شیری در میان نقش گاو ** دور می‌بینش ولی او را مکاو
And if you investigate, take leave of the cow, (which is) the body; for that lion natured one will tear the cow to pieces.
ور بکاوی ترک گاو تن بگو ** که بدرد گاو را آن شیرخو
He will expel the bovine nature from your head, he will uproot animality from the animal (soul).930
طبع گاوی از سرت بیرون کند ** خوی حیوانی ز حیوان بر کند
(If) you are a cow, you will become a lion (when) near him; (but) if you are glad to be a cow, do not seek to be a lion.
گاو باشی شیر گردی نزد او ** گر تو با گاوی خوشی شیری مجو
Commentary on “Verily I saw seven fat kine which seven lean kine devoured.” God had created those lean kine with the qualities of hungry lions, to the end that they might devour the seven fat ones with avidity. Although (only) the forms of those kine were shown as phantoms in the mirror of dream, do thou regard the reality!
تفسیر انی اری سبع بقرات سمان یاکلهن سبع عجاف آن گاوان لاغر را خدا به صفت شیران گرسنه آفریده بود تا آن هفت گاو فربه را به اشتها می‌خوردند اگر چه آن خیالات صور گاوان در آینه‌ی خواب نمودند تو معنی بگیر
The Lord of Egypt saw in dream, when the door of his inward eye was opened,
آن عزیز مصر می‌دیدی به خواب ** چونک چشم غیب را شد فتح باب
Seven fat kine, exceedingly well-nourished: the seven lean kine devoured them.
هفت گاو فربه بس پروری ** خوردشان آن هفت گاو لاغری
The lean ones were lions within; else they would not have been devouring the (fat) kine.
در درون شیران بدند آن لاغران ** ورنه گاوان را نبودندی خوران
The man of (holy) works, then, is human in appearance, but in him is concealed a man-eating lion.935
پس بشر آمد به صورت مرد کار ** لیک در وی شیر پنهان مردخوار
He (the lion) heartily devours the (carnal) man and makes him single: his dregs become pure if he (the lion) inflict pain upon him.
مرد را خوش وا خورد فردش کند ** صاف گردد دردش ار دردش کند
By that one pain he is delivered from all dregs: he sets his foot upon Suhá.
زان یکی درد او ز جمله دردها ** وا رهد پا بر نهد او بر سها
How long wilt thou speak (caw) like the ill-omened crow? (Let me return to the parable and ask), “O Khalíl, wherefore didst thou kill the cock?”
چند گویی هم‌چو زاغ پر نحوس ** ای خلیل از بهر چه کشتی خروس
He replied, “(Because of) the (Divine) command.” “Tell (me) the wisdom of the (Divine) command, that I may glorify that (wisdom) punctiliously.”
گفت فرمان حکمت فرمان بگو ** تا مسبح گردم آن را مو به مو
Explaining that the killing of the cock by Abraham, on whom be peace, signifies the subdual and subjugation of certain blameworthy and pernicious qualities in the heart of the disciple.
بیان آنک کشتن خلیل علیه‌السلام خروس را اشارت به قمع و قهر کدام صفت بود از صفات مذمومات مهلکان در باطن مرید
He (the cock) is lustful and much addicted to lust, intoxicated by that poisonous insipid wine.940
شهوتی است او و بس شهوت‌پرست ** زان شراب زهرناک ژاژ مست
Had not it (lust) been (necessary) for the sake of procreation, O executor, Adam for shame of it would have made himself a eunuch.
گرنه بهر نسل بود ای وصی ** آدم از ننگش بکردی خود خصی
The accursed Iblís said to (God) the Dispenser of justice, “I want a powerful snare for this prey.”
گفت ابلیس لعین دادار را ** دام زفتی خواهم این اشکار را
He (God) showed to him gold and silver and herds of horses, saying, “By means of this thou canst seduce mankind.”
زر و سیم و گله‌ی اسپش نمود ** که بدین تانی خلایق را ربود
He (Iblís) cried “Bravo!” but let his lip drop sourly: he became wrinkled and sour like a lemon.
گفت شاباش و ترش آویخت لنج ** شد ترنجیده ترش هم‌چون ترنج
Then God offered to that fallen one gold and jewels from His goodly mines,945
پس زر و گوهر ز معدنهای خوش ** کرد آن پس‌مانده را حق پیش‌کش
Saying, “Take this other snare, O accursed one.” He replied, “Give more than this, O most excellent Helper.”
گیر این دام دگر را ای لعین ** گفت زین افزون ده ای نعم‌المعین
(Then) He gave him oily and sweet (viands) and costly sherbets and many silken robes.
چرب و شیرین و شرابات ثمین ** دادش و بس جامه‌ی ابریشمین
He (Iblís) said, “O Lord, I want more assistance than this, to bind them with a cord of palm-fibre.
گفت یا رب بیش ازین خواهم مدد ** تا ببندمشان به حبل من مسد
In order that Thy intoxicated (devotees), who are fierce and courageous, may manfully burst those bonds,
تا که مستانت که نر و پر دلند ** مردوار آن بندها را بسکلند
And that by means of this snare and (these) cords of sensuality Thy (holy) man may be separated from the unmanly,950
تا بدین دام و رسنهای هوا ** مرد تو گردد ز نامردان جدا
I want another snare, O Sovereign of the throne—a mighty cunning snare that will lay men low.”
دام دیگر خواهم ای سلطان تخت ** دام مردانداز و حیلت‌ساز سخت
He (God) brought and placed before him wine and harp: thereat he smiled faintly and was moderately pleased.
خمر و چنگ آورد پیش او نهاد ** نیم‌خنده زد بدان شد نیم‌شاد
He (Iblís) sent a message to the eternal Foreordainment of perdition, saying, “Raise dust from the bottom of the sea of temptation.
سوی اضلال ازل پیغام کرد ** که بر آر از قعر بحر فتنه گرد
Is not Moses one of Thy servants? He tied veils of dust on the sea.
نی یکی از بندگانت موسی است ** پرده‌ها در بحر او از گرد بست