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2
3599-3623

  • When the prophet utters a cry from without, the soul of the community falls to worship within,
  • چون پیمبر از برون بانگی زند ** جان امت در درون سجده کند

  • Because never in the world will the soul's ear have heard from any one a cry of the same kind as his. 3600
  • ز انکه جنس بانگ او اندر جهان ** از کسی نشنیده باشد گوش جان‏

  • That stranger (the soul), by immediate perception of the strange (wondrous) voice, has heard from God's tongue (the words), “Verily I am near.”
  • آن غریب از ذوق آواز غریب ** از زبان حق شنود انی قریب‏

  • How Yahyá, on whom be peace, in his mother's womb bowed in worship to the Messiah (Jesus), on whom be peace.
  • سجده کردن یحیی علیه السلام در شکم مادر مسیح را علیه السلام

  • The mother of Yahyá, before disburdening herself (of him), said in secret to Mary,
  • مادر یحیی به مریم در نهفت ** پیشتر از وضع حمل خویش گفت‏

  • “I see (it) with certainty, within thee is a King who is possessed of firm purpose and is an Apostle endowed with knowledge (of God).
  • که یقین دیدم درون تو شهی است ** کاو اولو العزم و رسول آگهی است‏

  • When I happened to meet thee, my burden (the unborn child) bowed in worship, O intelligent one.
  • چون برابر اوفتادم با تو من ** کرد سجده حمل من اندر زمن‏

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

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

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

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

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

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

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

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

  • The answer to the difficulty.
  • جواب اشکال‏

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

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

  • 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).
  • دیده‏ها بسته ببیند دوست را ** چون مشبک کرده باشد پوست را

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

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

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

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

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

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

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

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

  • 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).
  • دانه‏ی معنی بگیرد مرد عقل ** ننگرد پیمانه را گر گشت نقل‏