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6
2945-2969

  • 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 

  • (’Twas) on this account (that) the dog came to the Companions (of the Cave): the (outward) forms are (like) the grains, while the heart (spirit) is (like) the ant.
  • زین سبب آمد سوی اصحاب کلب  ** هست صورتها حبوب و مور قلب 

  • Hence Jesus goes (ascends) to the holy ones of Heaven: the cages (bodies) were diverse, (but) the young birds (spirits) were of the same kind.
  • زان شود عیسی سوی پاکان چرخ  ** بد قفس‌ها مختلف یک جنس فرخ 

  • This cage is visible, but the young bird in it is hidden (from sight): how should the cage be moving without a cage-carrier? 2965
  • این قفس پیدا و آن فرخش نهان  ** بی‌قفس کش کی قفس باشد روان 

  • Oh, blessed is the eye that is ruled by reason, (the eye) that discerns the end and is wise and cool.
  • ای خنک چشمی که عقلستش امیر  ** عاقبت‌بین باشد و حبر و قریر 

  • Get (learn) the distinction between evil and good from reason, not from the eye that tells (only) of black and white.
  • فرق زشت و نغز از عقل آورید  ** نی ز چشمی کز سیه گفت و سپید 

  • The eye is beguiled by the verdure on dunghills, (but) reason says, “Put it to my touchstone.”
  • چشم غره شد به خضرای دمن  ** عقل گوید بر محک ماش زن 

  • The eye that sees (only) its (object of) desire is the bird's bane; reason, which sees the trap, is the bird's means of deliverance.
  • آفت مرغست چشم کام‌بین  ** مخلص مرغست عقل دام‌بین