How an Amír harassed a sleeping man

How an Amír harassed a sleeping man

How an Amír harassed a sleeping man into whose mouth a snake had gone. رنجانیدن امیری خفته‏ای را که مار در دهانش رفته بود

عاقلی بر اسب می‏آمد سوار
در دهان خفته‏ای می‏رفت مار
A wise man was riding along (at the moment when) a snake was going into the mouth of a man asleep.
آن سوار آن را بدید و می‏شتافت
تا رماند مار را فرصت نیافت‏
The rider saw that, and was hurrying to scare away the snake, (but) he got no chance (of doing so).
چون که از عقلش فراوان بد مدد
چند دبوسی قوی بر خفته زد
Since he had an abundant supply of intelligence, he struck the sleeper several powerful blows with a mace.
برد او را زخم آن دبوس سخت
زو گریزان تا به زیر یک درخت‏
The strokes of the hard mace drove him in flight from him (the rider) to beneath a tree.
سیب پوسیده بسی بد ریخته
گفت از این خور ای به درد آویخته‏
There were many rotten apples which had dropped (from the tree): he said, “Eat of these, O you in the grip of pain!”
سیب چندان مر و را در خورد داد
کز دهانش باز بیرون می‏فتاد
He gave him so many apples to eat that they were falling out of his mouth again.
بانگ می‏زد کای امیر آخر چرا
قصد من کردی تو نادیده جفا
He was crying, “O Amír, pray, why have you set on me when you have not suffered injury?
گر ترا ز اصل است با جانم ستیز
تیغ زن یک بارگی خونم بریز
If you have an inveterate and mortal feud with me, strike with your sword and shed my blood at once.
شوم ساعت که شدم بر تو پدید
ای خنک آن را که روی تو ندید
Ill-omened (was) the hour I came into your sight: oh, happy he that never saw your face!
بی‏جنایت بی‏گنه بی‏بیش و کم
ملحدان جایز ندارند این ستم‏
Without guilt, without sin, without (having done) anything great or small (even) the heretics hold not such oppression allowable.
می‏جهد خون از دهانم با سخن
ای خدا آخر مکافاتش تو کن‏
Blood gushes from my mouth together with (my) words. O God, I beseech Thee, give him the retribution (which he deserves)!”
هر زمان می‏گفت او نفرین نو
اوش می‏زد کاندر این صحرا بدو
Every instant he was uttering a new curse, (while) he (the rider) kept beating him and saying, “Run in this plain.”
زخم دبوس و سوار همچو باد
می‏دوید و باز در رو می‏فتاد
Blows of the mace, and the rider (swift) as the wind! He (therefore) went on running and (now and) again falling on his face.
ممتلی و خوابناک و سست بد
پا و رویش صد هزاران زخم شد
He was full-fed and sleepy and fatigued: his feet and face became (covered with) a hundred thousand wounds.
تا شبانگه می‏کشید و می‏گشاد
تا ز صفرا قی شدن بر وی فتاد
Till nightfall he (the rider) drove (him) to and fro, until vomiting caused by bile overtook him.
زو بر آمد خورده‏ها زشت و نکو
مار با آن خورده بیرون جست از او
All the things he had eaten, bad or good, came up from him: the snake shot forth from him along with what he had eaten.
چون بدید از خود برون آن مار را
سجده آورد آن نکو کردار را
When he saw the snake outside of him, he fell on his knees before that beneficent man.
سهم آن مار سیاه زشت زفت
چون بدید آن دردها از وی برفت‏
As soon as he saw the horror of that black, ugly, big snake, those griefs departed from him.
گفت خود تو جبرییل رحمتی
یا خدایی که ولی نعمتی‏
“Truly,” said he, “you are the Gabriel of (Divine) mercy, or you are God, for you are the lord of bounty.
ای مبارک ساعتی که دیدی‏ام
مرده بودم جان نو بخشیدی‏ام‏
Oh, blest (is) the hour that you saw me: I was dead, you have given me new life.
تو مرا جویان مثال مادران
من گریزان از تو مانند خران‏
You (were) seeking me like mothers (in search of their children); I (was) fleeing from you like asses.
خر گریزد از خداوند از خری
صاحبش در پی ز نیکو گوهری‏
The ass flees from his master because of asininity; his owner (runs) after (him) because of good-nature.
نه از پی سود و زیان می‏جویدش
لیک تا در گرگش ندرد یا ددش‏
He seeks him, not on account of profit or loss, but in order that a wolf or (other) wild beast may not tear him.
ای خنک آن را که بیند روی تو
یا در افتد ناگهان در کوی تو
Oh, happy he that espies your face or suddenly lights upon your abode.
ای روان پاک بستوده ترا
چند گفتم ژاژ و بی‏هوده ترا
O you whom the pure spirit hath praised, how many foolish and idle words have I spoken to you!
ای خداوند و شهنشاه و امیر
من نگفتم جهل من گفت آن مگیر
O lord and emperor and amír, I spoke not, my folly spoke: do not punish that (offence).
شمه‏ای زین حال اگر دانستمی
گفتن بی‏هوده کی تانستمی‏
If I had known a tittle of this matter, how could I have spoken foolish words?
بس ثنایت گفتمی ای خوش خصال
گر مرا یک رمز می‏گفتی ز حال‏
I should have spoken much praise of you, O man of good qualities, if you had given me a single hint as to the (actual) case;
لیک خامش کرده می‏آشوفتی
خامشانه بر سرم می‏کوفتی‏
But you, keeping silence, showed perturbation and silently continued to beat me on the head.
شد سرم کالیوه عقل از سر بجست
خاصه این سر را که مغزش کمتر است‏
My head became dizzy, the wits flew out of my head especially as this head has (but) little brain.
عفو کن ای خوب روی خوب کار
آن چه گفتم از جنون اندر گذار
Pardon, O man of goodly countenance and goodly behaviour: let pass that which I said in frenzy.”
گفت اگر من گفتمی رمزی از آن
زهره‏ی تو آب گشتی آن زمان‏
He answered, “If I had uttered a hint of it, your gall would instantly have turned to water.
گر ترا من گفتمی اوصاف مار
ترس از جانت بر آوردی دمار
Had I told you the qualities of the snake, terror would have made you give up the ghost.”
مصطفی فرمود اگر گویم به راست
شرح آن دشمن که در جان شماست‏
Mustafá (Mohammed) said, ‘If I should tell aright the description of the enemy which is in your souls,
زهره‏های پر دلان هم بر درد
نه رود ره نه غم کاری خورد
The gall-bladders even of courageous men would burst: he (such a one) would neither go his way nor care for any work.
نه دلش را تاب ماند در نیاز
نه تنش را قوت روزه و نماز
Neither would there remain to his heart endurance in supplication, nor to his body strength for fasting and (ritual) prayer.
همچو موشی پیش گربه لا شود
همچو بره پیش گرگ از جا رود
He would become (good for) nothing as a mouse before a cat; he would be distraught as a lamb before a wolf.
اندر او نه حیله ماند نه روش
پس کنم ناگفته تان من پرورش‏
No power to plan or move would remain in him: therefore I tend you without speaking.
همچو بو بکر ربابی تن زنم
دست چون داود در آهن زنم‏
I am mute, like Bú Bakr-i Rabábí; I handle the iron, like David,
تا محال از دست من حالی شود
مرغ پر برکنده را بالی شود
So that by my hand the (seemingly) impossible is brought to pass, and wings are restored to the bird whose plumes were torn away.
چون ید الله فوق أیدیهم بود
دست ما را دست خود فرمود احد
Since there is (the text) the hand of God is above their hands, the One (God) has declared our hand to be His hand.
پس مرا دست دراز آمد یقین
بر گذشته ز آسمان هفتمین‏
Therefore mine is surely a long hand that has passed beyond the Seventh Heaven.
دست من بنمود بر گردون هنر
مقریا بر خوان که انشق القمر
My hand showed (its) cunning upon the sky: O teacher of the Qur’án, recite the moon hath been cleft asunder.’
این صفت هم بهر ضعف عقلهاست
با ضعیفان شرح قدرت کی رواست‏
This characteristic, moreover, is on account of the weakness of (men’s) understandings: how is it possible to explain the (Divine) omnipotence to the weak?
خود بدانی چون بر آری سر ز خواب
ختم شد و الله أعلم بالصواب‏
You will surely know when you lift your head from (this sensuous) sleep. ’Tis the end (of my discourse), and God knows best what is right.
مر ترا نه قوت خوردن بدی
نه ره و پروای قی کردن بدی‏
“(If I had told you about the snake), you would not have been able to eat, nor would you have been capable of vomiting or cared (to do so).
می‏شنیدم فحش و خر می‏راندم
رب یسر زیر لب می‏خواندم‏
I heard (your) abuse and went on with my work; I kept repeating under my lip (breath), ‘O Lord, make (it) easy”!
از سبب گفتن مرا دستور نه
ترک تو گفتن مرا مقدور نه‏
I had not permission to speak of the cause, and I had not power to abandon you.
هر زمان می‏گفتم از درد درون
اهد قومی إنهم لا یعلمون‏
From the grief in my heart I was saying continually, ‘Guide my people; verily, they know not’.”
سجده‏ها می‏کرد آن رسته ز رنج
کای سعادت ای مرا اقبال و گنج‏
The man that had been delivered from woe was falling on his knees and saying, “O (thou who art) my bliss, O my fortune and treasure,
از خدا یابی جزاها ای شریف
قوت شکرت ندارد این ضعیف‏
Thou wilt get rewards from God, O noble one; this weakling has not the power to thank thee.
شکر حق گوید ترا ای پیشوا
آن لب و چانه ندارم و آن نوا
God will say thanks to thee, O leader; I have not the lips and the chin and the voice for that.”
دشمنی عاقلان زین‏سان بود
زهر ایشان ابتهاج جان بود
Of this fashion is the enmity of the wise: their poison is gladness to the soul.
دوستی ابله بود رنج و ضلال
این حکایت بشنو از بهر مثال‏
The friendship of the fool is woe and perdition: hear this tale as a parable.


 

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