الله الله هیچ تاخیری مکن ** که ز بحر لطف آمد این سخن
In God's name, in God's name, do not make any postponement, for these words (of Moses) come from the Sea of Grace.
لطف اندر لطف این گم می‌شود ** که اسفلی بر چرخ هفتم می‌شود
(All other) grace is lost (vanishes away) in (comparison with) this grace, that one of the lowest is going up to the Seventh Heaven.
هین که یک بازی فتادت بوالعجب ** هیچ طالب این نیابد در طلب2625
Hark, for a marvellous falcon has fallen to thee: no seeker will find it in (his) search.”
گفت با هامان بگویم ای ستیر ** شاه را لازم بود رای وزیر
He (Pharaoh) said, “I will tell Hámán, O veiled (modest) one: the counsel of the vizier is necessary to the king.”
گفت با هامان مگو این راز را ** کور کمپیری چه داند باز را
She said, “Do not tell Hámán this secret: what should a blind decrepit old woman know about a falcon?”
قصه‌ی باز پادشاه و کمپیر زن
Story of the king's falcon and the decrepit old woman.
باز اسپیدی به کمپیری دهی ** او ببرد ناخنش بهر بهی
(If) you give a white falcon to a decrepit old woman, she will clip its talons for the sake of (its supposed) welfare.
ناخنی که اصل کارست و شکار ** کور کمپیری ببرد کوروار
The blind old woman will blindly clip the talons which are the source of its usefulness in the chase,
که کجا بودست مادر که ترا ** ناخنان زین سان درازست ای کیا2630
Saying, “Where has thy mother been, that thy talons are so long, O prince?”
ناخن و منقار و پرش را برید ** وقت مهر این می‌کند زال پلید
She clipped its talons and beak and wings: the filthy old hag does this at the time of (at the time when she is moved by) affection.
چونک تتماجش دهد او کم خورد ** خشم گیرد مهرها را بر درد
When she gives it tutmáj, it will not eat; (then) she is enraged and tears up her feelings of affection,
که چنین تتماج پختم بهر تو ** تو تکبر می‌نمایی و عتو
Saying, “I have cooked such (fine) tutmáj for thee, and thou art showing pride and insolence.
تو سزایی در همان رنج و بلا ** نعمت و اقبال کی سازد ترا
Thou deservest to be in that trouble and affliction: how should happiness and prosperity be suitable for thee?”
آن تتماجش دهد کین را بگیر ** گر نمی‌خواهی که نوشی زان فطیر2635
She gives it the tutmáj broth, saying, “Take this, if thou dost not wish to eat of the pastry.”
آب تتماجش نگیرد طبع باز ** زال بترنجد شود خشمش دراز
The falcon's nature does not accept (rejects) tutmáj broth: the old woman frowns, and her anger is prolonged.
از غضب شربای سوزان بر سرش ** زن فرو ریزد شود کل مغفرش
In her rage the woman pours down the burning hot soup on its head: the crown of its head is made bald.
اشک از آن چشمش فرو ریزد ز سوز ** یاد آرد لطف شاه دل‌فروز
On account of the burning pain the tears pour down from its eye: it remembers the kindness of the heart-delighting king.
زان دو چشم نازنین با دلال ** که ز چهره‌ی شاد دارد صد کمال
(Tears pour) from those two charming coquettish eyes, which possess a hundred perfections (derived) from the countenance of the king.
چشم مازاغش شده پر زخم زاغ ** چشم نیک از چشم بد با درد و داغ2640
Its eye that turned not aside (ma zágh) has become full of wounds inflicted by the crow (zágh): the good eye is (smitten) with pain and anguish by the evil eye.
چشم دریا بسطتی کز بسط او ** هر دو عالم می‌نماید تار مو
(It hath) an eye with the (vast) range of the sea, (an eye) from the (immense) range whereof both the worlds appear (no bigger than) a thread of hair.
گر هزاران چرخ در چشمش رود ** هم‌چو چشمه پیش قلزم گم شود
If thousands of spheres should enter into its eye, they would vanish like a fountain before the ocean.
چشم بگذشته ازین محسوسها ** یافته از غیب‌بینی بوسها
The eye that has passed beyond these objects of sense-perception and won kisses from vision of the Unseen—
خود نمی‌یابم یکی گوشی که من ** نکته‌ای گویم از آن چشم حسن
Verily, I do not find a single ear to which I should tell a mystery concerning that beauteous eye.
می‌چکید آن آب محمود جلیل ** می‌ربودی قطره‌اش را جبرئیل2645
(If) the lauded and august water were to trickle (from that eye), Gabriel would (eagerly) carry off its drops,
تا بمالد در پر و منقال خویش ** گر دهد دستوریش آن خوب کیش
That he might rub them on his wings and beak, if that person of goodly practice give him permission.
باز گوید خشم کمپیر ار فروخت ** فر و نور و علم و صبرم را نسوخت
The falcon says, “If the anger of the old crone has blazed forth, (yet) it has not consumed my glory and splendour and self-denial and knowledge.
باز جانم باز صد صورت تند ** زخم بر ناقه نه بر صالح زند
The falcon, (which is) my spirit, will still weave a hundred forms: the blow falls on the she-camel, not on Sálih.
صالح از یک‌دم که آرد با شکوه ** صد چنان ناقه بزاید متن کوه
At a single awful breath that Sálih heaves, the back (womb) of the mountain will bring to birth a hundred such she-camels.”
دل همی گوید خموش و هوش دار ** ورنه درانید غیرت پود و تار2650
(My) heart is saying, “Be silent and observe discretion; otherwise, the (Divine) jealousy will end the warp and woof (of thy existence).”
غیرتش را هست صد حلم نهان ** ورنه سوزیدی به یک دم صد جهان
His jealousy hath a hundred hidden clemencies; else in one moment it would consume a hundred worlds.
نخوت شاهی گرفتش جای پند ** تا دل خود را ز بند پند کند
Kingly pride seized the place of (left no room for) admonition in him (Pharaoh), so that he wrenched his heart away from the bonds of admonition,
که کنم بار رای هامان مشورت ** کوست پشت ملک و قطب مقدرت
Saying, “I will take counsel with Hámán, for he is the support of the kingdom and the pivot of power.”
مصطفی را رای‌زن صدیق رب ** رای‌زن بوجهل را شد بولهب
The Lord's veracious witness was the counsellor of Mustafá (Mohammed); Bú Lahab became the counsellor of Bú Jahl.
عرق جنسیت چنانش جذب کرد ** کان نصیحتها به پیشش گشت سرد2655
The homogeneity rooted in his nature drew him (towards Hámán) so (strongly) that those admonishments (of Ásiya) became irksome to him.
جنس سوی جنس صد پره پرد ** بر خیالش بندها را بر درد
Congener flies to congener with a hundred wings and rives (all) bounds asunder in the fancy (desire) for him (who is congenial).
قصه‌ی آن زن کی طفل او بر سر ناودان غیژید و خطر افتادن بود و از علی کرم‌الله وجهه چاره جست
Story of the woman whose child crawled to the top of the water-spout and was in danger of falling; (whereupon) she besought help of ‘Alí Murtadá, may God ennoble his person.
یک زنی آمد به پیش مرتضی ** گفت شد بر ناودان طفلی مرا
A woman came to Murtadá (‘Alí) and said, “A child belonging to me has gone up on to the water-spout.
گرش می‌خوانم نمی‌آید به دست ** ور هلم ترسم که افتد او به پست
If I call it, it will not come to my hands; and if I leave it, I am afraid it will fall to the ground.
نیست عاقل تا که دریابد چون ما ** گر بگویم کز خطر سوی من آ
It is not intelligent, that it should apprehend, like us, if I say, ‘Come to me (and escape) from the danger.’
هم اشارت را نمی‌داند به دست ** ور بداند نشنود این هم به دست2660
Moreover, it does not understand signs made by the hand; or if it should understand, it will not hearken: this too is bad (useless).
بس نمودم شیر و پستان را بدو ** او همی گرداند از من چشم و رو
Many times have I shown to it the milk and the teat, (but) it always turns its eyes and face away from me.
از برای حق شمایید ای مهان ** دستگیر این جهان و آن جهان
For God's sake—(since) ye, O noble ones, are those who give succour in this world and that (other) world—
زود درمان کن که می‌لرزد دلم ** که بدرد از میوه‌ی دل بسکلم
Quickly apply the remedy, for my heart is trembling lest I be torn painfully from the fruit of my heart.”
گفت طفلی را بر آور هم به بام ** تا ببیند جنس خود را آن غلام
He (‘Alí) said, “Take another child up to the roof, in order that the boy may see his congener,
سوی جنس آید سبک زان ناودان ** جنس بر جنس است عاشق جاودان2665
And come nimbly from the water-spout to his congener: congener is ever in love with congener.”
زن چنان کرد و چو دید آن طفل او ** جنس خود خوش خوش بدو ورد آورد
The woman did so, and when her child saw its congener, it turned its face towards it with delight
سوی بام آمد ز متن ناودان ** جاذب هر جنس را هم جنس دان
And came from the ridge of the water-spout to the roof: know that a congener attracts every congener.
غژغژان آمد به سوی طفل طفل ** وا رهید او از فتادن سوی سفل
The child came crawling along to the (other) child: it was saved from falling to (the ground) below.
زان بود جنس بشر پیغامبران ** تا بجنسیت رهند از ناودان
The prophets are of humankind for this reason, that they (humankind), through the homogeneity (of the prophets with them), may be saved from the water-spout.
پس بشر فرمود خود را مثلکم ** تا به جنس آیید و کم گردید گم2670
Therefore he (the Prophet) called himself a man like you, that ye might come to your congener and might not become lost;
زانک جنسیت عجایب جاذبیست ** جاذبش جنسست هر جا طالبیست
For homogeneity is a wondrous attractor: wheresoever there is a seeker, his congener is attracting him.
عیسی و ادریس بر گردون شدند ** با ملایک چونک هم‌جنس آمدند
Jesus and Idrís ascended to heaven, since they were homogeneous with the angels.