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4
2591-2640

  • ‘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