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6
2940-2964

  • این سخن پایان ندارد موش ما  ** هست بر لبهای جو بر گوش ما  2940
  • This topic is endless, (and meanwhile) our mouse on the bank of the river is (waiting) on our ear (attention).
  • 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 
  • 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.
  • آن سرشته‌ی عشق رشته می‌کشد  ** بر امید وصل چغز با رشد 
  • That (creature) moulded of love is pulling the string in hope of being united with the righteous frog.
  • می‌تند بر رشته‌ی دل دم به دم  ** که سر رشته به دست آورده‌ام 
  • He is perpetually harping on the heart-string, saying, “I have got the end of the string in my paw.
  • هم‌چو تاری شد دل و جان در شهود  ** تا سر رشته به من رویی نمود 
  • 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.”
  • خود غراب البین آمد ناگهان  ** بر شکار موش و بردش زان مکان 
  • But suddenly the raven of separation came to chase the mouse and carried it off from that spot.
  • چون بر آمد بر هوا موش از غراب  ** منسحب شد چغز نیز از قعر آب  2945
  • When the mouse was taken up into the air by the raven, the frog too was dragged from the bottom of the water.
  • موش در منقار زاغ و چغز هم  ** در هوا آویخته پا در رتم 
  • The mouse (was) in the raven's beak, and the frog likewise (was) suspended in the air, (with) its foot (entangled) in the string.
  • خلق می‌گفتند زاغ از مکر و کید  ** چغز آبی را چگونه کرد صید 
  • The people were saying, “How could the raven make the water-frog its prey by craft and cunning?
  • چون شد اندر آب و چونش در ربود  ** چغز آبی کی شکار زاغ بود 
  • How could it go into the water, and how could it carry him off? When was the water-frog (ever) the raven's prey?”
  • چغز گفتا این سزای آن کسی  ** کو چو بی‌آبان شود جفت خسی 
  • “This,” said the frog, “is the fit punishment for that one who, like persons devoid of honour, consorts with a rascal.”
  • ای فغان از یار ناجنس ای فغان  ** هم‌نشین نیک جویید ای مهان  2950
  • Oh, alas, alas for the sorrow caused by a base friend! O sirs, seek ye a good companion.
  • عقل را افغان ز نفس پر عیوب  ** هم‌چو بینی بدی بر روی خوب 
  • Reason complains bitterly of the vicious carnal soul: (they are as discordant) as an ugly nose on a beautiful face.
  • عقل می‌گفتش که جنسیت یقین  ** از ره معنیست نی از آب و طین 
  • 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).”
  • هین مشو صورت‌پرست و این مگو  ** سر جنسیت به صورت در مجو 
  • 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.
  • صورت آمد چون جماد و چون حجر  ** نیست جامد را ز جنسیت خبر 
  • Form resembles the mineral and the stone: an inorganic thing has no knowledge of congeniality.
  • جان چو مور و تن چو دانه‌ی گندمی  ** می‌کشاند سو به سویش هر دمی  2955
  • The spirit is like an ant, and the body like a grain of wheat which it (the ant) carries to and fro continually.
  • مور داند کان حبوب مرتهن  ** مستحیل و جنس من خواهد شدن 
  • The ant knows that the grains of which it has taken charge will be changed and become homogeneous with it.
  • آن یکی موری گرفت از راه جو  ** مور دیگر گندمی بگرفت و دو 
  • One ant picks up (a grain of) barley on the road, another ant picks up a grain of wheat and runs away.
  • جو سوی گندم نمی‌تازد ولی  ** مور سوی مور می‌آید بلی 
  • The barley does not hurry to the wheat, but the ant comes to the ant; yes (it does).
  • رفتن جو سوی گندم تابعست  ** مور را بین که به جنسش راجعست 
  • The going of the barley to the wheat is (merely) consequential: (’tis) the ant, mark you, (that) returns to its congener.
  • تو مگو گندم چرا شد سوی جو  ** چشم را بر خصم نه نی بر گرو  2960
  • 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.
  • مور اسود بر سر لبد سیاه  ** مور پنهان دانه پیدا پیش راه 
  • (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,
  • عقل گوید چشم را نیکو نگر  ** دانه هرگز کی رود بی دانه‌بر 
  • (But) Reason says to the eye, “Look well! When does a grain ever go along without a grain-bearer?”
  • زین سبب آمد سوی اصحاب کلب  ** هست صورتها حبوب و مور قلب 
  • (’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.
  • زان شود عیسی سوی پاکان چرخ  ** بد قفس‌ها مختلف یک جنس فرخ 
  • 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.