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2
3605-3629

  • این جنین مر آن جنین را سجده کرد ** کز سجودش در تنم افتاد درد 3605
  • This embryo bowed in worship to that embryo, so that pain arose in my body from its bowing.”

  • گفت مریم من درون خویش هم ** سجده‏ای دیدم از این طفل شکم‏
  • Mary said, “I also felt within me a bowing performed by this babe in the womb.”

  • اشکال آوردن بر این قصه‏
  • On raising a difficulty as to this story.

  • ابلهان گویند کاین افسانه را ** خط بکش زیرا دروغ است و خطا
  • The foolish say, “Cancel this tale, because it is false and erroneous.

  • ز انکه مریم وقت وضع حمل خویش ** بود از بیگانه دور و هم ز خویش‏
  • Because Mary at the time of her delivery was far away both from strangers and kinfolk.

  • از برون شهر آن شیرین فسون ** تا نشد فارغ نیامد خود درون‏
  • Until that woman of sweet address was delivered outside of the town, she indeed came not into it.

  • چون بزادش آن گهانش بر کنار ** بر گرفت و برد تا پیش تبار 3610
  • When she had given birth to him, she then took him up in her lap and carried him to her kinsfolk.

  • مادر یحیی کجا دیدش که تا ** گوید او را این سخن در ماجرا
  • Where did the mother of Yahyá see her to speak these words to her about what had happened?”

  • جواب اشکال‏
  • The answer to the difficulty.

  • این بداند کان که اهل خاطر است ** غایب آفاق او را حاضر است‏
  • Let him (the objector) know that to one who receives ideas (from God) all that is absent in the world is present.

  • پیش مریم حاضر آید در نظر ** مادر یحیی که دور است از بصر
  • To Mary, the mother of Yahyá would appear present, though she was far from her (bodily) sight.

  • دیده‏ها بسته ببیند دوست را ** چون مشبک کرده باشد پوست را
  • One may see a friend (even) with eyes shut, when one has made the skin (the bodily envelope) a lattice (to let in spiritual ideas).

  • ور ندیدش نه از برون نز اندرون ** از حکایت گیر معنی ای زبون‏ 3615
  • And if she saw her neither from without nor from within, take the (essential) meaning of the story, O imbecile!

  • نه چنان کافسانه‏ها بشنیده بود ** همچو شین بر نقش آن چسبیده بود
  • Not like him who had heard (some) fables, and like sh stuck to the (literal) shape of them,

  • تا همی‏گفت آن کلیله بی‏زبان ** چون سخن نوشد ز دمنه بی‏بیان‏
  • So that he would say, “How should Kalíla, having no language, hear words from Dimna who had no power of expression?

  • ور بدانستند لحن همدگر ** فهم آن چون کرد بی‏نطقی بشر
  • And (even) if they knew each other's accents, how should man understand it (their talk), (since it was) without any articulation?

  • در میان شیر و گاو آن دمنه چون ** شد رسول و خواند بر هر دو فسون‏
  • How did Dimna become a messenger between the lion and the ox, and cajole them both with his palaver?

  • چون وزیر شیر شد گاو نبیل ** چون ز عکس ماه ترسان گشت پیل‏ 3620
  • How did the noble ox become the vizier of the lion? How was the elephant terrified by the reflection of the moon?

  • این کلیله و دمنه جمله افتری است ** ور نه کی با زاغ لکلک را مری است‏
  • This Kalíla and Dimna is entirely fiction, or else how has the stork a quarrel with the crow?”

  • ای برادر قصه چون پیمانه‏ای است ** معنی اندر وی مثال دانه‏ای است‏
  • O brother, the story is like a measure: the real meaning in it resembles grain (in the measure).

  • دانه‏ی معنی بگیرد مرد عقل ** ننگرد پیمانه را گر گشت نقل‏
  • The man of intelligence will take the grain of meaning: he will not pay any regard to the measure, (even) if it is removed (altogether).

  • ماجرای بلبل و گل گوش دار ** گر چه گفتی نیست آن جا آشکار
  • Listen to what passes between the rose and the nightingale, though in that case there is no overt speech.

  • سخن گفتن به زبان حال و فهم کردن آن
  • On mute eloquence and the understanding of it.

  • ماجرای شمع با پروانه نیز ** بشنو و معنی گزین کن ای عزیز 3625
  • Listen to what passes between the moth and the candle, and pick out the meaning from the tale.

  • گر چه گفتی نیست سر گفت هست ** هین ببالا پر مپر چون جغد پست‏
  • Albeit there is no speech, there is the inmost soul of speech. Come, fly aloft, do not fly low, like the owl.

  • گفت در شطرنج کاین خانه‏ی رخ است ** گفت خانه از کجاش آمد بدست‏
  • He (the player) at chess said, “This is the house of the rook.” “By what way,” said he (the literalist), “did the house come into its hands?

  • خانه را بخرید یا میراث یافت ** فرخ آن کس کاو سوی معنی شتافت‏
  • Did it buy the house, or inherit it?”—Happy is he that sped towards the (real) meaning!

  • گفت نحوی زید عمرا قد ضرب ** گفت چونش کرد بی‏جرمی ادب‏
  • A grammarian said, “Zayd has struck ‘Amr.” Said (the fool), “How did he chastise him without any offence (on his part)?