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6
4802-4851

  • Then Thou bad’st me take the souls of them all, except one woman and one child belonging to that company.
  • پس بگفتی قبض کن جان همه  ** جز زنی و غیر طفلی زان رمه 

  • The twain were left on a plank, and the plank was being driven on by the waves.
  • هر دو بر یک تخته‌ای در ماندند  ** تخته را آن موج‌ها می‌راندند 

  • Then Thou saidst, ‘Take the mother's soul and leave the child alone in obedience to the command Be!’
  • باز گفتی جان مادر قبض کن  ** طفل را بگذار تنها ز امر کن 

  • When I parted the child from its mother, Thou thyself knowest how bitter ’twas to me. 4805
  • چون ز مادر بسکلیدم طفل را  ** خود تو می‌دانی چه تلخ آمد مرا 

  • Often have I seen sighs (heaved) in great mournings, (but) the bitter grief of that child has never gone from my recollection.”
  • بس بدیدم دود ماتم‌های زفت  ** تلخی آن طفل از فکرم نرفت 

  • God said, “Of My grace I bade the waves cast that child into a forest—
  • گفت حق آن طفل را از فضل خویش  ** موج را گفتم فکن در بیشه‌ایش 

  • A forest abounding in lilies and sweet basils and roses, full of trees laden with fruit good to eat,
  • بیشه‌ای پر سوسن و ریحان و گل  ** پر درخت میوه‌دار خوش‌اکل 

  • And fountains of sweet limpid water. I fostered the child with a hundred endearments.
  • چشمه‌های آب شیرین زلال  ** پروریدم طفل را با صد دلال 

  • Myriads of melodious singing-birds poured forth a hundred songs in that garden. 4810
  • صد هزاران مرغ مطرب خوش‌صدا  ** اندر آن روضه فکنده صد نوا 

  • I made for him a couch of wild-rose leaves; I made him secure from the shock of afflictions.
  • پسترش کردم ز برگ نسترن  ** کرده او را آمن از صدمه‌ی فتن 

  • I told the sun not to scorch him; I told the wind to blow on him gently;
  • گفته من خورشید را کو را مگز  ** باد را گفته برو آهسته وز 

  • I told the clouds not to rain upon him; I told the lightning not to dart at him.
  • ابر را گفته برو باران مریز  ** برق را گفته برو مگرای تیز 

  • I said, ‘O December, do not cut off the mild weather from this orchard; O November, do not let thy fist fall on this garden.’”
  • زین چمن ای دی مبران اعتدال  ** پنجه ای بهمن برین روضه ممال 

  • The miracles of Shaybán Rá‘í, may God sanctify his venerable spirit!
  • کرامات شیخ شیبان راعی قدس الله روحه العزیز 

  • Just as Shaybán Rá‘í (the shepherd), because of the froward wolf, used to draw a line round his flock at the hour of the Friday prayers, 4815
  • هم‌چو آن شیبان که از گرگ عنید  ** وقت جمعه بر رعا خط می‌کشید 

  • In order that no sheep should go beyond that line, and that no wolf or mischievous robber should come inside.
  • تا برون ناید از آن خط گوسفند  ** نه در آید گرگ و دزد با گزند 

  • ’Twas on the model of Húd's circle of refuge, in which his followers were safe from the sarsar wind.
  • بر مثال دایره‌ی تعویذ هود  ** که اندر آن صرصر امان آل بود 

  • (Húd said to them), “Stay quietly within this line for eight days and view the terrible mutilation (which is being inflicted) outside.”
  • هشت روزی اندرین خط تن زنید  ** وز برون مثله تماشا می‌کنید 

  • It (the wind) lifted (the unbelievers) into the air and flung them on the stones, so that flesh and bone were torn asunder.
  • بر هوا بردی فکندی بر حجر  ** تا دریدی لحم و عظم از هم‌دگر 

  • One party it hurled against each other in the air, so that their bones crumbled like poppy-seed. 4820
  • یک گره را بر هوا درهم زدی  ** تا چو خشخاش استخوان ریزان شدی 

  • There is no room in the Mathnawí to describe fully that chastisement whereat Heaven trembled.
  • آن سیاست را که لرزید آسمان  ** مثنوی اندر نگنجد شرح آن 

  • If, O icy wind, thou art doing this by (thine own) nature, (then) try to invade the line and circle drawn by Húd!
  • گر به طبع این می‌کنی ای باد سرد  ** گرد خط و دایره‌ی آن هود گرد 

  • O natural philosopher, perceive that this kingdom (of God) is above Nature, or else come and (if thou canst) wipe out this (narrative) from the Holy Book!
  • ای طبیعی فوق طبع این ملک بین  ** یا بیا و محو کن از مصحف این 

  • Prohibit those who recite the Qur’án (professionally) and impose a ban (upon them), or punish the teacher and put terror into him!
  • مقریان را منع کن بندی بنه  ** یا معلم را به مال و سهم ده 

  • Thou art helpless and unable to understand the cause of this helplessness: thy helplessness is a reflexion (foretaste) of the Day of Retribution. 4825
  • عاجزی و خیره کن عجز از کجاست  ** عجز تو تابی از آن روز جزاست 

  • O perverse man, thou hast many a helpless plight before thee: (when) the hour comes, lo, the hide-aways will emerge!
  • عجزها داری تو در پیش ای لجوج  ** وقت شد پنهانیان را نک خروج 

  • Happy is he whose (spiritual) food is this helplessness and bewilderment and who in both worlds is sleeping in the shadow (protection) of the Beloved.
  • خرم آن کین عجز و حیرت قوت اوست  ** در دو عالم خفته اندر ظل دوست 

  • He (such an one) is conscious of being helpless both in the stable (of the present life) and in the last (future) state: he is dead (to self), he has adopted “the old women's religion.”
  • هم در آخر عجز خود را او بدید  ** مرده شد دین عجایز را گزید 

  • (He is) like Zalíkhá, (who), when Joseph beamed upon her, found the way from decrepitude to youth.
  • چون زلیخا یوسفش بر وی بتافت  ** از عجوزی در جوانی راه یافت 

  • Life depends on dying (to self) and on suffering tribulation: the Water of Life is in the (Land of) Darkness. 4830
  • زندگی در مردن و در محنتست  ** آب حیوان در درون ظلمتست 

  • Resuming the Story of the most High God's bringing up Nimrod in his childhood without the intervention of mother and nurse.
  • رجوع کردن به قصه‌ی پروردن حق تعالی نمرود را بی‌واسطه‌ی مادر و دایه در طفلی 

  • “In short, that garden, like the (spiritual) orchard of gnostics, was secure from the simoom and the sarsar wind.
  • حاصل آن روضه چو باغ عارفان  ** از سموم صرصر آمد در امان 

  • A leopardess (there) had newly given birth to cubs: I bade her give milk to him (Nimrod), and she obeyed.
  • یک پلنگی طفلکان نو زاده بود  ** گفتم او را شیر ده طاعت نمود 

  • So she gave him milk and tended him till he grew up and became strong and valiant.
  • پس بدادش شیر و خدمتهاش کرد  ** تا که بالغ گشت و زفت و شیرمرد 

  • When he was weaned, I told the peris (Jinn) to teach him how to discourse and deal justice.
  • چون فطامش شد بگفتم با پری  ** تا در آموزید نطق و داوری 

  • I gave him nourishment from that garden: how should (the description of) My artfulness be contained in words. 4835
  • پرورش دادم مر او را زان چمن  ** کی بگفت اندر بگنجد فن من 

  • I bestowed on Job a father's love in order that he might entertain the worms hospitably and do them no harm.
  • داده من ایوب را مهر پدر  ** بهر مهمانی کرمان بی‌ضرر 

  • I bestowed on the worms love for him like that of children for their father. Look, here is (a token of My) Power, here is (a token of My) Hand!
  • داده کرمان را برو مهر ولد  ** بر پدر من اینت قدرت اینت ید 

  • I have taught mothers to care (for their children): how (infinite) must be the kindness that I have kindled!
  • مادران را داب من آموختم  ** چون بود لطفی که من افروختم 

  • (Unto him) I showed a hundred favours and (knit) a hundred ties (of obligation), that he might experience My kindness directly,
  • صد عنایت کردم و صد رابطه  ** تا ببیند لطف من بی‌واسطه 

  • And not be distracted by any secondary cause, to the end that every call for help should be made by him to Me, 4840
  • تا نباشد از سبب در کش‌مکش  ** تا بود هر استعانت از منش 

  • Or at least that he should have no excuse (for turning elsewhere) and no occasion to complain of any evil companion.
  • ورنه تا خود هیچ عذری نبودش  ** شکوتی نبود ز هر یار بدش 

  • He enjoyed this tender care (cemented) by a hundred ties, for I fostered him (Myself) without an intermediary.
  • این حضانه دید با صد رابطه  ** که بپروردم ورا بی‌واسطه 

  • His thanks, O honoured servant, were this, that he became Nimrod and the burner of Khalíl (Abraham)”—
  • شکر او آن بود ای بنده‌ی جلیل  ** که شد او نمرود و سوزنده‌ی خلیل 

  • Just as this prince, in return for the favours of the King, showed arrogance and sought to aggrandise himself,
  • هم‌چنان کین شاه‌زاده شکر شاه  ** کرد استکبار و استکثار جاه 

  • Saying, “Why should I become the follower of another when I possess empire and new (splendid) fortune?” 4845
  • که چرا من تابع غیری شوم  ** چونک صاحب ملک و اقبال نوم 

  • (Hence) the King's favours, of which the tale has been told above, were veiled from his heart (in oblivion) by his outrageous insolence—
  • لطف‌های شه که ذکر آن گذشت  ** از تجبر بر دلش پوشیده گشت 

  • “Even so did Nimrod ignorantly and blindly trample underfoot those favours (of Mine).
  • هم‌چنان نمرود آن الطاف را  ** زیر پا بنهاد از جهل و عمی 

  • Now he has become an infidel and is waylaying (the faithful): he is acting with arrogance and pretending to Divinity.
  • این زمان کافر شد و ره می‌زند  ** کبر و دعوی خدایی می‌کند 

  • By means of three vultures he has gone (flown) towards august Heaven in order to battle with Me,
  • رفته سوی آسمان با جلال  ** با سه کرکس تا کند با من قتال 

  • And has killed a hundred thousand innocent children (in the hope) that he may find Abraham; 4850
  • صد هزاران طفل بی‌تلویم را  ** کشته تا یابد وی ابراهیم را 

  • For the astrologers declared that, according to the forecast for the year, there would be born an adversary to combat him,
  • که منجم گفته کاندر حکم سال  ** زاد خواهد دشمنی بهر قتال