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
(It hath) an eye with the (vast) range of the sea, (an eye) from the (immense) range whereof both the worlds appear (no bigger than) a thread of hair.
چشم دریا بسطتی کز بسط او ** هر دو عالم می‌نماید تار مو
If thousands of spheres should enter into its eye, they would vanish like a fountain before the ocean.
گر هزاران چرخ در چشمش رود ** هم‌چو چشمه پیش قلزم گم شود
The eye that has passed beyond these objects of sense-perception and won kisses from vision of the Unseen—
چشم بگذشته ازین محسوسها ** یافته از غیب‌بینی بوسها
Verily, I do not find a single ear to which I should tell a mystery concerning that beauteous eye.
خود نمی‌یابم یکی گوشی که من ** نکته‌ای گویم از آن چشم حسن
(If) the lauded and august water were to trickle (from that eye), Gabriel would (eagerly) carry off its drops,2645
می‌چکید آن آب محمود جلیل ** می‌ربودی قطره‌اش را جبرئیل
That he might rub them on his wings and beak, if that person of goodly practice give him permission.
تا بمالد در پر و منقال خویش ** گر دهد دستوریش آن خوب کیش
The falcon says, “If the anger of the old crone has blazed forth, (yet) it has not consumed my glory and splendour and self-denial and knowledge.
باز گوید خشم کمپیر ار فروخت ** فر و نور و علم و صبرم را نسوخت
The falcon, (which is) my spirit, will still weave a hundred forms: the blow falls on the she-camel, not on Sálih.
باز جانم باز صد صورت تند ** زخم بر ناقه نه بر صالح زند
At a single awful breath that Sálih heaves, the back (womb) of the mountain will bring to birth a hundred such she-camels.”
صالح از یک‌دم که آرد با شکوه ** صد چنان ناقه بزاید متن کوه
(My) heart is saying, “Be silent and observe discretion; otherwise, the (Divine) jealousy will end the warp and woof (of thy existence).”2650
دل همی گوید خموش و هوش دار ** ورنه درانید غیرت پود و تار
His jealousy hath a hundred hidden clemencies; else in one moment it would consume a hundred worlds.
غیرتش را هست صد حلم نهان ** ورنه سوزیدی به یک دم صد جهان
Kingly pride seized the place of (left no room for) admonition in him (Pharaoh), so that he wrenched his heart away from the bonds of admonition,
نخوت شاهی گرفتش جای پند ** تا دل خود را ز بند پند کند
Saying, “I will take counsel with Hámán, for he is the support of the kingdom and the pivot of power.”
که کنم بار رای هامان مشورت ** کوست پشت ملک و قطب مقدرت
The Lord's veracious witness was the counsellor of Mustafá (Mohammed); Bú Lahab became the counsellor of Bú Jahl.
مصطفی را رای‌زن صدیق رب ** رای‌زن بوجهل را شد بولهب
The homogeneity rooted in his nature drew him (towards Hámán) so (strongly) that those admonishments (of Ásiya) became irksome to him.2655
عرق جنسیت چنانش جذب کرد ** کان نصیحتها به پیشش گشت سرد
Congener flies to congener with a hundred wings and rives (all) bounds asunder in the fancy (desire) for him (who is congenial).
جنس سوی جنس صد پره پرد ** بر خیالش بندها را بر درد
Story of the woman whose child crawled to the top of the water-spout and was in danger of falling; (whereupon) she besought help of ‘Alí Murtadá, may God ennoble his person.
قصه‌ی آن زن کی طفل او بر سر ناودان غیژید و خطر افتادن بود و از علی کرم‌الله وجهه چاره جست
A woman came to Murtadá (‘Alí) and said, “A child belonging to me has gone up on to the water-spout.
یک زنی آمد به پیش مرتضی ** گفت شد بر ناودان طفلی مرا
If I call it, it will not come to my hands; and if I leave it, I am afraid it will fall to the ground.
گرش می‌خوانم نمی‌آید به دست ** ور هلم ترسم که افتد او به پست
It is not intelligent, that it should apprehend, like us, if I say, ‘Come to me (and escape) from the danger.’
نیست عاقل تا که دریابد چون ما ** گر بگویم کز خطر سوی من آ
Moreover, it does not understand signs made by the hand; or if it should understand, it will not hearken: this too is bad (useless).2660
هم اشارت را نمی‌داند به دست ** ور بداند نشنود این هم به دست
Many times have I shown to it the milk and the teat, (but) it always turns its eyes and face away from me.
بس نمودم شیر و پستان را بدو ** او همی گرداند از من چشم و رو
For God's sake—(since) ye, O noble ones, are those who give succour in this world and that (other) world—
از برای حق شمایید ای مهان ** دستگیر این جهان و آن جهان
Quickly apply the remedy, for my heart is trembling lest I be torn painfully from the fruit of my heart.”
زود درمان کن که می‌لرزد دلم ** که بدرد از میوه‌ی دل بسکلم
He (‘Alí) said, “Take another child up to the roof, in order that the boy may see his congener,
گفت طفلی را بر آور هم به بام ** تا ببیند جنس خود را آن غلام
And come nimbly from the water-spout to his congener: congener is ever in love with congener.”2665
سوی جنس آید سبک زان ناودان ** جنس بر جنس است عاشق جاودان
The woman did so, and when her child saw its congener, it turned its face towards it with delight
زن چنان کرد و چو دید آن طفل او ** جنس خود خوش خوش بدو ورد آورد
And came from the ridge of the water-spout to the roof: know that a congener attracts every congener.
سوی بام آمد ز متن ناودان ** جاذب هر جنس را هم جنس دان
The child came crawling along to the (other) child: it was saved from falling to (the ground) below.
غژغژان آمد به سوی طفل طفل ** وا رهید او از فتادن سوی سفل
The prophets are of humankind for this reason, that they (humankind), through the homogeneity (of the prophets with them), may be saved from the water-spout.
زان بود جنس بشر پیغامبران ** تا بجنسیت رهند از ناودان
Therefore he (the Prophet) called himself a man like you, that ye might come to your congener and might not become lost;2670
پس بشر فرمود خود را مثلکم ** تا به جنس آیید و کم گردید گم
For homogeneity is a wondrous attractor: wheresoever there is a seeker, his congener is attracting him.
زانک جنسیت عجایب جاذبیست ** جاذبش جنسست هر جا طالبیست
Jesus and Idrís ascended to heaven, since they were homogeneous with the angels.
عیسی و ادریس بر گردون شدند ** با ملایک چونک هم‌جنس آمدند
Again, Hárút and Márút were homogeneous with the body: hence they descended from on high.
باز آن هاروت و ماروت از بلند ** جنس تن بودند زان زیر آمدند
The infidels have become homogeneous with Satan: their spirits have become disciples of the devils.
کافران هم جنس شیطان آمده ** جانشان شاگرد شیطانان شده
They have learned a hundred thousand evil dispositions; they have sewn up the eyes of intellect and heart.2675
صد هزاران خوی بد آموخته ** دیده‌های عقل و دل بر دوخته
Their least ugly disposition is envy—that envy which smote the neck of (destroyed) Iblís.
کمترین خوشان به زشتی آن حسد ** آن حسد که گردن ابلیس زد
From those curs they have learned hatred and envy, for he (Satan) does not wish the kingdom everlasting (to be granted) to (God's) creatures.
زان سگان آموخته حقد و حسد ** که نخواهد خلق را ملک ابد
When he sees, on left or right, any one perfect, colic comes to him and pain arises (in him) from envy,
هر کرا دید او کمال از چپ و راست ** از حسد قولنجش آمد درد خاست
Because every miserable wretch whose stack has been burnt is unwilling that any one's candle should be lighted.
زآنک هر بدبخت خرمن‌سوخته ** می‌نخواهد شمع کس افروخته