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6
2938-2962

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

  • 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.
  • وان گلی کز رش حق نوری نیافت  ** صحبت گلهای پر در بر نتافت 

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

  • 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.
  • 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 

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

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

  • 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.”
  • هم‌چو تاری شد دل و جان در شهود  ** تا سر رشته به من رویی نمود 

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

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

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

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

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

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

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

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

  • 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).”
  • عقل می‌گفتش که جنسیت یقین  ** از ره معنیست نی از آب و طین 

  • 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.
  • هین مشو صورت‌پرست و این مگو  ** سر جنسیت به صورت در مجو 

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

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

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

  • One ant picks up (a grain of) barley on the road, another ant picks up a grain of wheat and runs away.
  • آن یکی موری گرفت از راه جو  ** مور دیگر گندمی بگرفت و دو 

  • The barley does not hurry to the wheat, but the ant comes to the ant; yes (it does).
  • جو سوی گندم نمی‌تازد ولی  ** مور سوی مور می‌آید بلی 

  • The going of the barley to the wheat is (merely) consequential: (’tis) the ant, mark you, (that) returns to its congener.
  • رفتن جو سوی گندم تابعست  ** مور را بین که به جنسش راجعست 

  • Do not say, “Why did the wheat go to the barley?” Fix your eye on the holder, not on that which he holds in pawn. 2960
  • تو مگو گندم چرا شد سوی جو  ** چشم را بر خصم نه نی بر گرو 

  • (As when) a black ant (moves along) on a black felt cloth: the ant is hidden (from view), (only) the grain is visible on its way,
  • مور اسود بر سر لبد سیاه  ** مور پنهان دانه پیدا پیش راه 

  • (But) Reason says, “Look well to your eye: when does a grain ever go along without a grain-bearer?”
  • عقل گوید چشم را نیکو نگر  ** دانه هرگز کی رود بی دانه‌بر