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6
2733-2757

  • (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 

  • In spite of all blows the Elephant's feet would not move, either much or little, towards the Ka‘ba.
  • جانب کعبه نرفتی پای پیل  ** با همه لت نه کثیر و نه قلیل 

  • You would have said that its legs were paralysed or that its impetuous spirit was dead.
  • گفتیی خود خشک شد پاهای او  ** یا بمرد آن جان صول‌افزای او 

  • (But) whenever they turned its head towards Yemen, the fierce Elephant would begin to stride (forward) with the speed of a hundred horses.
  • چونک کردندی سرش سوی یمن  ** پیل نر صد اسپه گشتی گام‌زن 

  • (Since) the Elephant's perception was aware of the blow (coming) from the Unseen, how (much more) must the perception of the saint (endowed) with (the Divine) afflatus be (aware)!
  • حس پیل از زخم غیب آگاه بود  ** چون بود حس ولی با ورود 

  • Is it not (the case) that the prophet Jacob, that man of holy nature, (said) for Joseph's sake to all his (Joseph's) brethren— 2750
  • نه که یعقوب نبی آن پاک‌خو  ** بهر یوسف با همه اخوان او 

  • When the brothers begged their father to give him to them, that they might take him to the country for a while,
  • از پدر چون خواستندش دادران  ** تا برندش سوی صحرا یک زمان 

  • (And) they all said to him, “Do not be afraid of harm (befalling him): give him one or two days' time, O father;
  • جمله گفتندش میندیش از ضرر  ** یک دو روزش مهلتی ده ای پدر 

  • For why wilt not thou entrust thy Joseph to us in going about and travelling (for pleasure),
  • که چرا ما را نمی داری امین ** یوسف خود را به سیران و ظعین

  • That we may play together in the meadows? In (making) this request we are trustworthy and beneficent”—
  • تا به هم در مرجها بازی کنیم  ** ما درین دعوت امین و محسنیم 

  • Did not he (Jacob) say (to them), “I know this, that (the thought of) his being removed from me is kindling grief and sickness in my heart; 2755
  • گفت این دانم که نقلش از برم  ** می‌فروزد در دلم درد و سقم 

  • This heart of mine never lies, for my heart is illumined by the light of the highest heaven”?
  • این دلم هرگز نمی‌گوید دروغ  ** که ز نور عرش دارد دل فروغ 

  • That (foreboding) was a decisive proof of (their) wickedness, but by (Divine) destiny he took no account (of it).
  • آن دلیل قاطعی بد بر فساد  ** وز قضا آن را نکرد او اعتداد