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6
2721-2745

  • (But flow) in order that the river-bank may laugh (may be made to blossom) by the running water, and that jasmines may rear their heads on each brim of the river.”
  • تا لب جو خندد از آب معین  ** لب لب جو سر برآرد یاسمین 

  • When you see that verdure is fresh on the river-brim, then (you may) know (even) from afar that water is there.
  • چون ببینی بر لب جو سبزه مست  ** پس بدان از دور که آنجا آب هست 

  • The Maker hath said, “Their mark is (on) their faces,” for the verdant orchard tells a tale of rain.
  • گفت سیماهم وجوه کردگار  ** که بود غماز باران سبزه‌زار 

  • If it rains during the night, no one sees (the rain), for (then) every soul and breath is asleep;
  • گر ببارد شب نبیند هیچ کس  ** که بود در خواب هر نفس و نفس 

  • (But) the freshness of every beauteous rose-garden is (clear) evidence of the rain (that was) hidden (from view). 2725
  • تازگی هر گلستان جمیل  ** هست بر باران پنهانی دلیل 

  • (The mouse said), “O comrade, I am of the earth, thou art of the water; but thou art the king of mercy and munificence.
  • ای اخی من خاکیم تو آبیی  ** لیک شاه رحمت و وهابیی 

  • By way of (conferring) bounty and dispensing (favour) so act that I may attain to (the privilege of) serving thee early and late.
  • آن‌چنان کن از عطا و از قسم  ** که گه و بی‌گه به خدمت می‌رسم 

  • I am always calling thee on the river-bank with (all) my soul, (but) I never experience the mercy of response.
  • بر لب جو من به جان می‌خوانمت  ** می‌نبینم از اجابت مرحمت 

  • Entrance into the water is barred against me because my (bodily) frame has grown from a piece of earth.
  • آمدن در آب بر من بسته شد  ** زانک ترکیبم ز خاکی رسته شد 

  • Use the aid either of a messenger or a token to make thee aware of my (piteous) cry.” 2730
  • یا رسولی یا نشانی کن مدد  ** تا ترا از بانگ من آگه کند 

  • The two friends debated on this (matter): at the close of the debate it was settled
  • بحث کردند اندرین کار آن دو یار  ** آخر آن بحث آن آمد قرار 

  • That they should procure a long string, in order that by pulling the string the secret should be revealed.
  • که به دست آرند یک رشته‌ی دراز  ** تا ز جذب رشته گردد کشف راز 

  • (The mouse said), “One end must be tied to the foot of this slave (who is bent) double, and the other (end) to thy foot,
  • یک سری بر پای این بنده‌ی دوتو  ** بست باید دیگرش بر پای تو 

  • That by this device we two persons may come together and mingle as the soul with the body.”
  • تا به هم آییم زین فن ما دو تن  ** اندر آمیزیم چون جان با بدن 

  • The body is like a string (tied) on the foot of the soul, drawing it (down) from Heaven to earth. 2735
  • هست تن چون ریسمان بر پای جان  ** می‌کشاند بر زمینش ز آسمان 

  • When the frog-like soul escapes from the mouse-like body into the water, (which is) the sleep of unconsciousness, it enters into a happy state;
  • چغز جان در آب خواب بیهشی  ** رسته از موش تن آید در خوشی 

  • (But) the mouse-like body pulls it back with that string: how much bitterness does the soul taste from this pulling!
  • موش تن زان ریسمان بازش کشد  ** چند تلخی زین کشش جان می‌چشد 

  • Were it not for the pulling of the scatter-brained mouse, the frog would have enjoyed himself in the water.
  • گر نبودی جذب موش گنده‌مغز  ** عیش‌ها کردی درون آب چغز 

  • You will hear the rest of it from the light-giving (illumination) of the Sun when you rise from slumber on the Day (of Resurrection).
  • باقیش چون روز برخیزی ز خواب  ** بشنوی از نوربخش آفتاب 

  • (The mouse said), “Knot one end of the string on my foot and the other end on thine, 2740
  • یک سر رشته گره بر پای من  ** زان سر دیگر تو پا بر عقده زن 

  • That I may be able to pull thee to this dry land: lo, the end of the string (the object of my plan) is (now) clear (to thee).”
  • تا توانم من درین خشکی کشید  ** مر ترا نک شد سر رشته پدید 

  • This news (proposal) was disagreeable to the heart of the frog, (who thought to himself), “This wicked fellow will bring me into a tangle.”
  • تلخ آمد بر دل چغز این حدیث  ** که مرا در عقده آرد این خبیث 

  • Whenever a feeling of repugnance comes into the heart of a good man, ’tis not devoid of some significance.
  • هر کراهت در دل مرد بهی  ** چون در آید از فنی نبود تهی 

  • Deem that (intuitive) sagacity to be a Divine attribute, not a (vain) suspicion: the light of the heart has apprehended (by intuitive perception) from the Universal Tablet.
  • وصف حق دان آن فراست را نه وهم  ** نور دل از لوح کل کردست فهم 

  • (For example) the refusal of the Elephant to march against the House (of Allah) notwithstanding the driver's efforts and cries of “Come on!” 2745
  • امتناع پیل از سیران ببیت  ** با جد آن پیلبان و بانگ هیت