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754-803

  • کای خدا رسوا کن این لاف لام ** تا بجنبد سوی ما رحم کرام
  • Crying, “O God, expose this idle brag of the base, in order that the pity of the noble may be moved towards me.”
  • مستجاب آمد دعای آن شکم ** شورش حاجت بزد بیرون علم 755
  • The belly's prayer was answered: the ardency of need put out a flag.
  • گفت حق گر فاسقی و اهل صنم ** چون مرا خوانی اجابتها کنم
  • God hath said, “Though thou be a profligate and idolater, I will answer when thou callest Me.”
  • تو دعا را سخت گیر و می‌شخول ** عاقبت برهاندت از دست غول
  • Do thou cleave fast unto prayer and ever cry out: in the end it will deliver thee from the hands of the ghoul.
  • چون شکم خود را به حضرت در سپرد ** گربه آمد پوست آن دنبه ببرد
  • When the belly committed itself to God, the cat came and carried off the skin of that sheep's tail.
  • از پس گربه دویدند او گریخت ** کودک از ترس عتابش رنگ ریخت
  • They ran after the cat, (but) she fled. The child (of the braggart), from fear of his scolding, changed colour (turned pale).
  • آمد اندر انجمن آن طفل خرد ** آب روی مرد لافی را ببرد 760
  • The little child came into (the midst of) the company and took away the prestige of the boastful man.
  • گفت آن دنبه که هر صبحی بدان ** چرب می‌کردی لبان و سبلتان
  • It said, “The sheep's tail with which every morning you greased your lips and moustaches—
  • گربه آمد ناگهانش در ربود ** بس دویدیم و نکرد آن جهد سود
  • The cat came and suddenly snatched it away: I ran hard, but the effort was of no use.”
  • خنده آمد حاضران را از شگفت ** رحمهاشان باز جنبیدن گرفت
  • Those who were present laughed from astonishment, and their feelings of pity began to be moved again.
  • دعوتش کردند و سیرش داشتند ** تخم رحمت در زمینش کاشتند
  • They invited him (to eat) and kept him full-fed, they sowed the seed of pity in his soil.
  • او چو ذوق راستی دید از کرام ** بی تکبر راستی را شد غلام 765
  • When he had tasted honesty from the noble, he without arrogance (humbly) became devoted to honesty.
  • دعوی طاوسی کردن آن شغال کی در خم صباغ افتاده بود
  • How the jackal which had fallen into the dyer’s vat pretended to be a peacock.
  • و آن شغال رنگ‌رنگ آمد نهفت ** بر بناگوش ملامت‌گر بکفت
  • (In the fashion) that parti-colored jackal came secretly and said, (with his lips) at the lobe of the rebuker’s ear,
  • بنگر آخر در من و در رنگ من ** یک صنم چون من ندارد خود شمن
  • “Prithee look at me and at my colour: truly the idolater possesses no idol like me.
  • چون گلستان گشته‌ام صد رنگ و خوش ** مر مرا سجده کن از من سر مکش
  • Like the flower-garden I have become many-hued and lovely: bow in homage to me, do not withdraw from me (in aversion).
  • کر و فر و آب و تاب و رنگ بین ** فخر دنیا خوان مرا و رکن دین
  • Behold my glory and splendour and sheen and radiance and colour! Call me the Pride of the World and the Pillar of the Religion!
  • مظهر لطف خدایی گشته‌ام ** لوح شرح کبریایی گشته‌ام 770
  • I have become the theatre of the Divine Grace, I have become the tablet on which the Divine Majesty is unfolded.
  • ای شغالان هین مخوانیدم شغال ** کی شغالی را بود چندین جمال
  • O jackals, take heed, do not call me a jackal: how should a jackal have so much beauty?”
  • آن شغالان آمدند آنجا بجمع ** همچو پروانه به گرداگرد شمع
  • Those jackals came thither en masse, like moths around the candle.
  • پس چه خوانیمت بگو ای جوهری ** گفت طاوس نر چون مشتری
  • “Say then, what shall we call thee, O creature of (pure) substance?” He replied, “ A peacock (brilliant) as Jupiter.”
  • پس بگفتندش که طاوسان جان ** جلوه‌ها دارند اندر گلستان
  • Then they said to him, “The spiritual peacocks have displays (with the Beloved) in the Rose-garden:
  • تو چنان جلوه کنی گفتا که نی ** بادیه نارفته چون کوبم منی 775
  • Dost thou display thyself like that?” “No,” said he: “not having gone into the desert, how should I tread (the valley of) Mina?”
  • بانگ طاووسان کنی گفتا که لا ** پس نه‌ای طاووس خواجه بوالعلا
  • “Dost thou utter the cry of peacocks?” “Nay,” said he. “Then, Master Bu’l-‘Alam thou art not a peacock.
  • خلعت طاووس آید ز آسمان ** کی رسی از رنگ و دعویها بدان
  • The peacock’s garment of honour comes from Heaven: how wilt thou attain thereto by means of colours and pretences?”
  • تشبیه فرعون و دعوی الوهیت او بدان شغال کی دعوی طاوسی می‌کرد
  • Comparison of Pharaoh and his pretence of divinity to the jackal which pretended to be a peacock.
  • همچو فرعونی مرصع کرده ریش ** برتر از عیسی پریده از خریش
  • Thou art even as Pharaoh, who bejeweled his beard and in his asinine folly soared higher than Jesus.
  • او هم از نسل شغال ماده زاد ** در خم مالی و جاهی در فتاد
  • He too was born of the generation of the she-jackal and fell into a vat of riches and power.
  • هر که دید آن جاه و مالش سجده کرد ** سجده‌ی افسوسیان را او بخورد 780
  • Every one who beheld his power and riches bowed down to him in worship: he swallowed the worship of the idle mockers (worldlings).
  • گشت مستک آن گدای ژنده‌دلق ** از سجود و از تحیرهای خلق
  • That beggar in tattered cloak became miserably drunken with the people’s worship and feelings of amazement.
  • مال مار آمد که در وی زهرهاست ** و آن قبول و سجده‌ی خلق اژدهاست
  • Riches are a snake, for therein are poisons; and popular favour and worship is a dragon.
  • های ای فرعون ناموسی مکن ** تو شغالی هیچ طاووسی مکن
  • Ah, do not assume a virtue (which thou dost not possess), O Pharaoh: thou art a jackal, do not in any wise behave as a peacock.
  • سوی طاووسان اگر پیدا شوی ** عاجزی از جلوه و رسوا شوی
  • If thou appear in the direction of the peacocks, thou art in capable of (their) display and thou wilt be put to shame.
  • موسی و هارون چو طاووسان بدند ** پر جلوه بر سر و رویت زدند 785
  • Moses and Aaron were as peacocks: they flapped the wings of display upon thy head and face.
  • زشتیت پیدا شد و رسواییت ** سرنگون افتادی از بالاییت
  • Thy foulness and disgrace were exposed, thou didst fall head-long from thy height.
  • چون محک دیدی سیه گشتی چو قلب ** نقش شیری رفت و پیدا گشت کلب
  • When thou sawest the touchstone, thou becamest black, like adulterated coin: the leonine figure vanished, and the dog was revealed.
  • ای سگ‌گرگین زشت از حرص و جوش ** پوستین شیر را بر خود مپوش
  • O foul mangy dog, through greed and exuberant insolence do not clothe thyself in the lion’s skin.
  • غره‌ی شیرت بخواهد امتحان ** نقش شیر و آنگه اخلاق سگان
  • The roar of the lion will demand from thee the test (of thy sincerity). The figure of a lion , and then the dispositions of dogs!
  • تفسیر ولتعرفنهم فی لحن القول
  • Explanation of (the text), And thou wilt surely know them in the perversion of their speech.
  • گفت یزدان مر نبی را در مساق ** یک نشانی سهل‌تر ز اهل نفاق 790
  • God said to the Prophet in the course (of the Qur’án), “One sign of the hypocritical is easier (to perceive than other signs):
  • گر منافق زفت باشد نغز و هول ** وا شناسی مر ورا در لحن و قول
  • Though the hypocrite be big, handsome, and terrible, thou wilt recognise him in his perverse enunciation and speech.”
  • چون سفالین کوزه‌ها را می‌خری ** امتحانی می‌کنی ای مشتری
  • When you are buying earthenware pots, you make a trial, O purchaser.
  • می‌زنی دستی بر آن کوزه چرا ** تا شناسی از طنین اشکسته را
  • You give the pot a tap with your hand: why? In order that you may know the cracked one by the sound (which it makes).
  • بانگ اشکسته دگرگون می‌بود ** بانگ چاووشست پیشش می‌رود
  • The voice of the cracked one is different; the voice is a cháwúsh (beadle): it goes in front of it (the pot).
  • بانگ می‌آید که تعریفش کند ** همچو مصدر فعل تصریفش کند 795
  • The voice comes in order to make it known: it determines (the character of) it, as the verb (determines the form of) the masdar (verbal noun).
  • چون حدیث امتحان رویی نمود ** یادم آمد قصه‌ی هاروت زود
  • When the subject of (Divine) probation cropped up, the story of Hárút at once came into my memory.
  • قصه‌ی هاروت و ماروت و دلیری ایشان بر امتحانات حق تعالی
  • The Story of Hárút and Márút and their boldness in encountering the probations of God most High.
  • پیش ازین زان گفته بودیم اندکی ** خود چه گوییم از هزارانش یکی
  • Before this (occasion), we had told a little of it: what, indeed, should we tell? (We can tell only) one (item) of its thousands.
  • خواستم گفتن در آن تحقیقها ** تا کنون وا ماند از تعویقها
  • I wished to speak of the (spiritual) truths (contained) in it, (but) till now they have remained (untold) on account of hindrances.
  • حمله‌ی دیگر ز بسیارش قلیل ** گفته آید شرح یک عضوی ز پیل
  • (Now) once again a little of its much shall be told—the description (as it were) of a single limb of the elephant.
  • گوش کن هاروت را ماروت را ** ای غلام و چاکران ما روت را 800
  • Listen to (the tale of) Hárút and Márút, O thou to whose face we are (devoted) slaves and servants.
  • مست بودند از تماشای اله ** وز عجایبهای استدراج شاه
  • They (Hárút and Márút) were intoxicated with the spectacle of God and with the marvels of the King's gradual temptation (of them).
  • این چنین مستیست ز استدراج حق ** تا چه مستیها کند معراج حق
  • Such intoxication arises (even) from God's gradual temptation, so that (you may judge) what intoxications are wrought by the ascension to God.
  • دانه‌ی دامش چنین مستی نمود ** خوان انعامش چه‌ها داند گشود
  • The bait in His snare produced intoxication like this: what things, (then), can the table of His bounty reveal!