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2
2041-2065

  • During forty years the platter and tray (of food) came (to you) from heaven, and at my prayer the river ran from a rock.
  • ز آسمان چل سال کاسه و خوان رسید ** وز دعایم جویی از سنگی دوید
  • These (miracles) and a hundred times as many, and all these diverse (evidences), did not make that vain imagination fade away from thee, O cold (hard-hearted) man!
  • این و صد چندین و چندین گرم و سرد ** از تو ای سرد آن توهم کم نکرد
  • Through sorcery a calf lowed; (then) thou didst fall to worship, saying, ‘Thou art my God.’
  • بانگ زد گوساله‏ای از جادویی ** سجده کردی که خدای من تویی‏
  • (Then) those imaginations were swept away (as) by a flood, and thy silly shrewdness went to sleep.
  • آن توهمهات را سیلاب برد ** زیرکی باردت را خواب برد
  • How wert not thou suspicious in regard to him (Sámirí)? Why didst thou lay thy head (on the ground) like that, O ugly one? 2045
  • چون نبودی بد گمان در حق او ** چون نهادی سر چنان ای زشت رو
  • How did no idea come to thee of his imposition and of the corruptness of his fool catching magic?
  • چون خیالت نامد از تزویر او ** وز فساد سحر احمق‏گیر او
  • Who, indeed, is a Sámirí, O ye curs, that he should hew up a God in the world?
  • سامریی خود که باشد ای سگان ** که خدایی بر تراشد در جهان‏
  • How didst thou become of one mind (with him) as to this imposture of his, and become devoid of all perplexities?
  • چون در این تزویر او یکدل شدی ** وز همه اشکالها عاطل شدی‏
  • Is a cow (calf) worthy to be deified on (the strength of) a vain boast, (while there are) a hundred disputes as to the prophetic mission of one like me?
  • گاو می‏شاید خدایی را به لاف ** در رسولی‏ام تو چون کردی خلاف‏
  • Through asinine dullness thou didst cast thyself down in worship before a cow (calf); thy understanding fell a prey to Sámirí's magic. 2050
  • پیش گاوی سجده کردی از خری ** گشت عقلت صید سحر سامری‏
  • Thou didst steal thine eye away from the Light of the Glorious (God): here is plenteous folly for thee and the essence of perdition!
  • چشم دزدیدی ز نور ذو الجلال ** اینت جهل وافر و عین ضلال‏
  • Fie upon such an understanding and (faculty of) choice as thou hast! ’Twere fitting to kill a mine of folly like thee.
  • شه بر آن عقل و گزینش که تراست ** چون تو کان جهل را کشتن سزاست‏
  • The golden calf uttered a cry; prithee, what did it say, that all this desire (for it) blossomed in the fools?
  • گاو زرین بانگ کرد آخر چه گفت ** کاحمقان را این همه رغبت شگفت‏
  • Ye have seen from me many a thing more wonderful than that, but how should every rascal accept God?”
  • ز آن عجبتر دیده‏اید از من بسی ** لیک حق را کی پذیرد هر خسی‏
  • What carries away (enraptures) worthless folk? Worthlessness. What pleases futile folk? Futility, 2055
  • باطلان را چه رباید باطلی ** عاطلان را چه خوش آید عاطلی‏
  • Because every kind is carried away (enraptured) by its own kind: how should the ox turn its face towards the fierce lion?
  • ز انکه هر جنسی رباید جنس خود ** گاو سوی شیر نر کی رو نهد
  • How should the wolf bear love for Joseph, unless, perchance, through cunning, in order to devour him?
  • گرگ بر یوسف کجا عشق آورد ** جز مگر از مکر تا او را خورد
  • When it is delivered from wolfishness, it will become familiar (with him); like the dog of the Cave, it will become one of the sons of Adam.
  • چون ز گرگی وارهد محرم شود ** چون سگ کهف از بنی آدم شود
  • When Abú Bakr smelt (made his first acquaintance with) Mohammed, he said, “This is not a face that lies;”
  • چون ابو بکر از محمد برد بو ** گفت هذا لیس وجه کاذب‏
  • (But) since Bú Jahl was not of those in sympathy (with Mohammed), he saw a hundred cleavings of the moon, and believed not. 2060
  • چون نبد بو جهل از اصحاب درد ** دید صد شق قمر باور نکرد
  • The sorrowful (lover of God), whose bowl has fallen from the roof—we (would) hide the Truth from him, (but) it does not become hid;
  • دردمندی کش ز بام افتاد طشت ** زو نهان کردیم حق پنهان نگشت‏
  • While he that is ignorant (of God) and a stranger to His sorrow (love)—how often has it been shown, and he has not seen it!
  • و انکه او جاهل بد از دردش بعید ** چند بنمودند و او آن را ندید
  • The mirror of the heart must be clear, in order that you may know therein the ugly form from the beautiful.
  • آینه‏ی دل صاف باید تا در او ** واشناسی صورت زشت از نکو
  • How the man of sincere counsel, after having done his utmost in (the way of) admonition, took leave of him who was deluded by (his confidence in) the bear.
  • ترک گفتن آن مرد ناصح بعد از مبالغه‏ی پند مغرور خرس را
  • That Moslem left the foolish man and quickly, saying Lá hawl under his lip (breath), went back (to his abode).
  • آن مسلمان ترک ابله کرد و تفت ** زیر لب لاحول‏گویان باز رفت‏
  • He said, “Inasmuch as from my earnestness and admonition and from (my) disputing (with him), (the only result is that) vain fancies are being born in his mind more (and more), 2065
  • گفت چون از جد و پندم وز جدال ** در دل او بیش می‏زاید خیال‏