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6
2932-2956

  • لجم بیند فوق در شاه‌وار  ** پس ز طین بگریزد او ابلیس‌وار 
  • And sees the loam (spread) over the royal pearl; then it runs away from the clay, like Iblís.

  • کان بلیس از متن طین کور و کرست  ** گاو کی داند که در گل گوهرست 
  • (Since) Iblís is blind and deaf to the gist (spiritual content) of the clay (of Adam), how should the cow know that the pearl is in the clay?

  • اهبطوا افکند جان را در حضیض  ** از نمازش کرد محروم این محیض 
  • (The Divine command) fall ye cast the spirit into abasement: this menstruation excluded it from prayer (communion with God).

  • ای رفیقان زین مقیل و زان مقال  ** اتقوا ان الهوی حیض الرجال  2935
  • O comrades, beware of this resting-place and of that (idle) talk: verily, sensuality is the menstruation of men.

  • اهبطوا افکند جان را در بدن  ** تا به گل پنهان بود در عدن 
  • (The Divine command) fall ye cast the spirit into the body, that the pearl of Aden might be hidden in clay.

  • تاجرش داند ولیکن گاو نی  ** اهل دل دانند و هر گل‌کاو نی 
  • The trader knows it, but the cow does not: the spiritual know, but not any clay-digger.

  • هر گلی که اندر دل او گوهریست  ** گوهرش غماز طین دیگریست 
  • Every piece of clay in the heart of which there is a pearl—its pearl can tell the secrets of another (piece of) clay;

  • وان گلی کز رش حق نوری نیافت  ** صحبت گلهای پر در بر نتافت 
  • While the clay that has not been illumined by God's sprinkling (of light) cannot bear the companionship of the pieces of clay that are filled with pearls.

  • این سخن پایان ندارد موش ما  ** هست بر لبهای جو بر گوش ما  2940
  • This topic is endless, (and meanwhile) our mouse on the bank of the river is (waiting) on our ear (attention).

  • رجوع کردن به قصه‌ی طلب کردن آن موش آن چغز را لب‌لب جو و کشیدن سر رشته تا چغز را در آب خبر شود از طلب او 
  • Return to the Story of the mouse seeking the frog on the river-bank and pulling the string in order that the frog in the water might become aware of his seeking him.

  • آن سرشته‌ی عشق رشته می‌کشد  ** بر امید وصل چغز با رشد 
  • That (creature) moulded of love is pulling the string in hope of being united with the righteous frog.

  • می‌تند بر رشته‌ی دل دم به دم  ** که سر رشته به دست آورده‌ام 
  • He is perpetually harping on the heart-string, saying, “I have got the end of the string in my paw.

  • هم‌چو تاری شد دل و جان در شهود  ** تا سر رشته به من رویی نمود 
  • My heart and soul have become as (frail as) a thread in contemplation, ever since the end of the string (the prospect of success) showed itself to me.”

  • خود غراب البین آمد ناگهان  ** بر شکار موش و بردش زان مکان 
  • But suddenly the raven of separation came to chase the mouse and carried it off from that spot.

  • چون بر آمد بر هوا موش از غراب  ** منسحب شد چغز نیز از قعر آب  2945
  • When the mouse was taken up into the air by the raven, the frog too was dragged from the bottom of the water.

  • موش در منقار زاغ و چغز هم  ** در هوا آویخته پا در رتم 
  • The mouse (was) in the raven's beak, and the frog likewise (was) suspended in the air, (with) its foot (entangled) in the string.

  • خلق می‌گفتند زاغ از مکر و کید  ** چغز آبی را چگونه کرد صید 
  • The people were saying, “How could the raven make the water-frog its prey by craft and cunning?

  • چون شد اندر آب و چونش در ربود  ** چغز آبی کی شکار زاغ بود 
  • How could it go into the water, and how could it carry him off? When was the water-frog (ever) the raven's prey?”

  • چغز گفتا این سزای آن کسی  ** کو چو بی‌آبان شود جفت خسی 
  • “This,” said the frog, “is the fit punishment for that one who, like persons devoid of honour, consorts with a rascal.”

  • ای فغان از یار ناجنس ای فغان  ** هم‌نشین نیک جویید ای مهان  2950
  • Oh, alas, alas for the sorrow caused by a base friend! O sirs, seek ye a good companion.

  • عقل را افغان ز نفس پر عیوب  ** هم‌چو بینی بدی بر روی خوب 
  • Reason complains bitterly of the vicious carnal soul: (they are as discordant) as an ugly nose on a beautiful face.

  • عقل می‌گفتش که جنسیت یقین  ** از ره معنیست نی از آب و طین 
  • Reason was saying to him (the frog), “’Tis certain that congeniality is spiritual in origin and is not (derived) from water and clay (the outward form).”

  • هین مشو صورت‌پرست و این مگو  ** سر جنسیت به صورت در مجو 
  • Take heed, do not become a worshipper of form and do not say this. Do not seek (to discover) the secret of congeniality in the (outward) form.

  • صورت آمد چون جماد و چون حجر  ** نیست جامد را ز جنسیت خبر 
  • Form resembles the mineral and the stone: an inorganic thing has no knowledge of congeniality.

  • جان چو مور و تن چو دانه‌ی گندمی  ** می‌کشاند سو به سویش هر دمی  2955
  • The spirit is like an ant, and the body like a grain of wheat which it (the ant) carries to and fro continually.

  • مور داند کان حبوب مرتهن  ** مستحیل و جنس من خواهد شدن 
  • The ant knows that the grains of which it has taken charge will be changed and become homogeneous with it.