‘Ukkásha said, “Safar is past and gone.” He (Mohammed) said, “O mighty lion (valiant hero), Paradise is thine.”
گفت عکاشه صفر بگذشت و رفت ** گفت که جنت ترا ای شیر زفت
Some one else came, saying, “Safar is past.” He (Mohammed) said, “‘Ukkásha has borne away the fruit (has gained the reward) for the good news.”
دیگری آمد که بگذشت آن صفر ** گفت عکاشه ببرد از مژده بر
Men, therefore, rejoice in the world's departing (from them), while these children rejoice in its abiding (with them).
پس رجال از نقل عالم شادمان ** وز بقااش شادمان این کودکان
Inasmuch as the blind bird did not see the sweet water, the briny water seems to it (like) Kawthar.
چونک آب خوش ندید آن مرغ کور ** پیش او کوثر نیامد آب شور
Thus was Moses enumerating the (gifts of) grace, saying, “The pure (liquor) of thy fortune will not be turned into dregs.”2595
هم‌چنین موسی کرامت می‌شمرد ** که نگردد صاف اقبال تو درد
He (Pharaoh) said, “Thou hast done well and spoken well, but (give me time) that I may take counsel with (my) good friend.”
گفت احسنت و نکو گفت ولیک ** تا کنم من مشورت با یار نیک
How Pharaoh took counsel with Ésiya (Ásiya) as to believing in Moses, on whom be peace.
مشورت کردن فرعون با ایسیه در ایمان آوردن به موسی علیه‌السلام
He related these words (of Moses) to Ésiya. She said, “Offer up thy soul to this, O black-hearted one,
باز گفت او این سخن با ایسیه ** گفت جان افشان برین ای دل‌سیه
At the back of this speech (of Moses) are many (Divine) favours: enjoy (them) quickly, O virtuous king!
بس عنایتهاست متن این مقال ** زود در یاب ای شه نیکو خصال
The hour of sowing is come: bravo, (what) a profitable sowing!” She said this and wept and became hot (in urging him).
وقت کشت آمد زهی پر سود کشت ** این بگفت و گریه کرد و گرم گشت
She sprang up from her place and said, “Blessed art thou! A sun has become a tiara for thee, O poor bald man.2600
بر جهید از جا و گفتا بخ لک ** آفتابی تاجر گشتت ای کلک
A cap in sooth covers the defect of the baldpate, especially when the cap is the sun and moon.
عیب کل را خود بپوشاند کلاه ** خاصه چون باشد کله خورشید و ماه
In that very chamber where thou heardest this (speech), how didst not thou say ‘Yes’ and (utter) a hundred expressions of praise?
هم در آن مجلس که بشنیدی تو این ** چون نگفتی آری و صد آفرین
If these words (of Moses) had entered into the ear of the sun, it (the sun) would have come down headlong in hope of this.
این سخن در گوش خورشید ار شدی ** سرنگون بر بوی این زیر آمدی
Dost thou understand at all what the promise is and what the gift is? God is showing solicitude for Iblís.
هیچ می‌دانی چه وعده‌ست و چه داد ** می‌کند ابلیس را حق افتقاد
When that gracious One called thee back so kindly, oh, ’tis a wonder how thy heart remained unmoved,2605
چون بدین لطف آن کریمت باز خواند ** ای عجب چون زهره‌ات بر جای ماند
(And how) thy heart was not burst, so that, by means of that (burst) heart of thine, there might accrue to thee the portion (of felicity) in the two worlds.
زهره‌ات ندرید تا زان زهره‌ات ** بودی اندر هر دو عالم بهره‌ات
The heart that is burst for the sake of God's portion eats fruit from (enjoys felicity in) the two worlds, as the martyrs (do).
زهره‌ای کز بهره‌ی حق بر درد ** چون شهیدان از دو عالم بر خورد
True, (this) heedlessness and this blindness is (a manifestation of) Divine Wisdom, in order that he (the heedless man) may endure; but why (be heedless) to such an extent as this?
غافلی هم حکمتست و این عمی ** تا بماند لیک تا این حد چرا
True, heedlessness is (a manifestation of) Divine Wisdom and Bounty, in order that (his) stock-in-trade may not suddenly fly out of (his) hand;
غافلی هم حکمتست و نعمتست ** تا نپرد زود سرمایه ز دست
But not (heedlessness) so great that it becomes an incurable sore and a poison to the spirit and intellect of one who is sick.2610
لیک نی چندانک ناسوری شود ** زهر جان و عقل رنجوری شود
Who, really, can find bazaars like this where with a single rose thou art buying (whole) roseries;
خود کی یابد این چنین بازار را ** که به یک گل می‌خری گلزار را
(Where) a hundred groves come (are offered) to thee in exchange for one seed, a hundred mines in exchange for one groat?
دانه‌ای را صد درختستان عوض ** حبه‌ای را آمدت صد کان عوض
Kána lilláh is the giving of that groat, in order that kána ’lláh lahú may come into (thy) hand;
کان لله دادن آن حبه است ** تا که کان‌الله له آید به دست
For this weak unstable hú (personality) was brought into being by the steadfast (permanent) hú of the Lord.
زآنک این هوی ضعیف بی‌قرار ** هست شد زان هوی رب پایدار
When the hú that passes away has surrendered itself to Him, it becomes everlasting and never dies.2615
هوی فانی چونک خود فا او سپرد ** گشت باقی دایم و هرگز نمرد
(’Tis) like a drop of water (which is) afraid of wind (air) and earth; for by means of these twain it is made to pass away (and perish.
هم‌چو قطره‌ی خایف از باد و ز خاک ** که فنا گردد بدین هر دو هلاک
When it has leaped (thrown itself) into the sea, which was its source, it is delivered from the heat of the sun and from wind and earth.
چون به اصل خود که دریا بود جست ** از تف خورشید و باد و خاک رست
Its outward form has disappeared in the sea, but its essence is inviolate and permanent and goodly.
ظاهرش گم گشت در دریا و لیک ** ذات او معصوم و پا بر جا و نیک
Hark, O (thou who art like a) drop, give thyself up without repenting, that in recompense for the drop thou mayst gain the Ocean.
هین بده ای قطره خود را بی‌ندم ** تا بیابی در بهای قطره یم
Hark, O drop, bestow on thyself this honour, and in the hand of the Sea become safe from destruction.2620
هین بده ای قطره خود را این شرف ** در کف دریا شو آمن از تلف
Whom indeed should fortune like this befall? A Sea has become the suitor for a drop.
خود کرا آید چنین دولت به دست ** قطره‌ای را بحری تقاضاگر شدست
In God's name, in God's name, sell and buy at once! Give a drop, and take (in return) the Sea which is full of pearls.
الله الله زود بفروش و بخر ** قطره‌ای ده بحر پر گوهر ببر
In God's name, in God's name, do not make any postponement, for these words (of Moses) come from the Sea of Grace.
الله الله هیچ تاخیری مکن ** که ز بحر لطف آمد این سخن
(All other) grace is lost (vanishes away) in (comparison with) this grace, that one of the lowest is going up to the Seventh Heaven.
لطف اندر لطف این گم می‌شود ** که اسفلی بر چرخ هفتم می‌شود
Hark, for a marvellous falcon has fallen to thee: no seeker will find it in (his) search.”2625
هین که یک بازی فتادت بوالعجب ** هیچ طالب این نیابد در طلب
He (Pharaoh) said, “I will tell Hámán, O veiled (modest) one: the counsel of the vizier is necessary to the king.”
گفت با هامان بگویم ای ستیر ** شاه را لازم بود رای وزیر
She said, “Do not tell Hámán this secret: what should a blind decrepit old woman know about a falcon?”
گفت با هامان مگو این راز را ** کور کمپیری چه داند باز را
Story of the king's falcon and the decrepit old woman.
قصه‌ی باز پادشاه و کمپیر زن
(If) you give a white falcon to a decrepit old woman, she will clip its talons for the sake of (its supposed) welfare.
باز اسپیدی به کمپیری دهی ** او ببرد ناخنش بهر بهی
The blind old woman will blindly clip the talons which are the source of its usefulness in the chase,
ناخنی که اصل کارست و شکار ** کور کمپیری ببرد کوروار
Saying, “Where has thy mother been, that thy talons are so long, O prince?”2630
که کجا بودست مادر که ترا ** ناخنان زین سان درازست ای کیا
She clipped its talons and beak and wings: the filthy old hag does this at the time of (at the time when she is moved by) affection.
ناخن و منقار و پرش را برید ** وقت مهر این می‌کند زال پلید
When she gives it tutmáj, it will not eat; (then) she is enraged and tears up her feelings of affection,
چونک تتماجش دهد او کم خورد ** خشم گیرد مهرها را بر درد
Saying, “I have cooked such (fine) tutmáj for thee, and thou art showing pride and insolence.
که چنین تتماج پختم بهر تو ** تو تکبر می‌نمایی و عتو
Thou deservest to be in that trouble and affliction: how should happiness and prosperity be suitable for thee?”
تو سزایی در همان رنج و بلا ** نعمت و اقبال کی سازد ترا
She gives it the tutmáj broth, saying, “Take this, if thou dost not wish to eat of the pastry.”2635
آن تتماجش دهد کین را بگیر ** گر نمی‌خواهی که نوشی زان فطیر
The falcon's nature does not accept (rejects) tutmáj broth: the old woman frowns, and her anger is prolonged.
آب تتماجش نگیرد طبع باز ** زال بترنجد شود خشمش دراز
In her rage the woman pours down the burning hot soup on its head: the crown of its head is made bald.
از غضب شربای سوزان بر سرش ** زن فرو ریزد شود کل مغفرش
On account of the burning pain the tears pour down from its eye: it remembers the kindness of the heart-delighting king.
اشک از آن چشمش فرو ریزد ز سوز ** یاد آرد لطف شاه دل‌فروز
(Tears pour) from those two charming coquettish eyes, which possess a hundred perfections (derived) from the countenance of the king.
زان دو چشم نازنین با دلال ** که ز چهره‌ی شاد دارد صد کمال
Its eye that turned not aside (ma zágh) has become full of wounds inflicted by the crow (zágh): the good eye is (smitten) with pain and anguish by the evil eye.2640
چشم مازاغش شده پر زخم زاغ ** چشم نیک از چشم بد با درد و داغ