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6
4781-4830

  • (And saw that) the allowance of favour and bounty had failed and that the house of his joy was filled with sorrow,
  • از وظیفه‌ی لطف و نعمت کم شده  ** خانه‌ی شادی او پر غم شده 
  • He came to himself (recovered) from the intoxication caused by the wine (of egoism); (but) in consequence of that sin his head became the abode of crop-sickness.
  • با خود آمد او ز مستی عقار  ** زان گنه گشته سرش خانه‌ی خمار 
  • He had eaten the wheat (the forbidden fruit), his celestial robe had been stripped off him, and Paradise had become for him a desert and sandy plain.
  • خورده گندم حله زو بیرون شده  ** خلد بر وی بادیه و هامون شده 
  • He perceived that that (intoxicating) draught had made him ill and that the poison of those egoistic pretensions had done its work.
  • دید کان شربت ورا بیمار کرد  ** زهر آن ما و منیها کار کرد 
  • His soul that was (formerly) like a peacock in the (eternal) garden of delight (now) became like an owl in the wilderness of unreality. 4785
  • جان چون طاوس در گل‌زار ناز  ** هم‌چو چغدی شد به ویرانه‌ی مجاز 
  • Like Adam, he was left far away from Paradise, driving an ox on the earth for the purpose of sowing.
  • هم‌چو آدم دور ماند او از بهشت  ** در زمین می‌راند گاوی بهر کشت 
  • He was shedding tears and crying, “O Hindú mighty (in craft), thou hast made the lion a captive of the cow's tail.
  • اشک می‌راند او کای هندوی زاو  ** شیر را کردی اسیر دم گاو 
  • O wicked fleshly soul with thy chill breath, thou hast acted disloyally to the King who answers every call for help.
  • کردی ای نفس بد بارد نفس  ** بی‌حفاظی با شه فریادرس 
  • In thy greed for a grain of wheat thou hast chosen (to enter) the trap, and every grain of its wheat has become a scorpion to (sting) thee.
  • دام بگزیدی ز حرص گندمی  ** بر تو شد هر گندم او کزدمی 
  • The vain fancy of egoism came into thy head: (now) behold a shackle weighing fifty mann on thy foot!” 4790
  • در سرت آمد هوای ما و من  ** قید بین بر پای خود پنجاه من 
  • In this fashion was he mourning for his soul, saying, “Why did I become the antagonist of my sovereign?”
  • نوحه می‌کرد این نمط بر جان خویش  ** که چرا گشتم ضد سلطان خویش 
  • (Then) he came to himself and asked pardon of God, and with his repentance he combined something else.
  • آمد او با خویش و استغفار کرد  ** با انابت چیز دیگر یار کرد 
  • The pain that arises from dread of losing one's faith—take pity (on him who is thus afflicted), for that is the irremediable pain.
  • درد کان از وحشت ایمان بود  ** رحم کن کان درد بی‌درمان بود 
  • May no human being have a perfect (new and spotless) raiment! As soon as he is delivered from enduring (poverty) he at once seeks the seat of honour.
  • مر بشر را خود مبا جامه‌ی درست  ** چون رهید از صبر در حین صدر جست 
  • May no human being possess a fist and nails! (for) then he never thinks of devotion and righteousness. 4795
  • مر بشر را پنجه و ناخن مباد  ** که نه دین اندیشد آنگه نه سداد 
  • ’Tis best for a man to be killed (mortified) in tribulation: the carnal soul is an ingrate and one that has gone astray.
  • آدمی اندر بلا کشته بهست  ** نفس کافر نعمتست و گمرهست 
  • How God addressed Azrael, saying, “Of all these creatures whose souls thou hast seized, whom didst thou pity most?” and the answer given by Azrael to the Lord.
  • خطاب حق تعالی به عزرائیل علیه‌السلام کی ترا رحم بر کی بیشتر آمد ازین خلایق کی جانشان قبض کردی و جواب دادن عزرائیل حضرت را 
  • God was saying to Azrael, “O marshal, whom of all the miserable ones didst thou pity (most)?”
  • حق به عزرائیل می‌گفت ای نقیب  ** بر کی رحم آمد ترا از هر کیب 
  • He replied, “My heart burns with grief for them all, but I am afraid to neglect the (Divine) command,
  • گفت بر جمله دلم سوزد به درد  ** لیک ترسم امر را اهمال کرد 
  • So that I should say, ‘Would that God might sacrifice me in exchange for the (generous) youth!’”
  • تا بگویم کاشکی یزدان مرا  ** در عوض قربان کند بهر فتی 
  • God asked, “For whom didst thou feel the greatest pity? On account of whom was thy heart most filled with flame and grilled?” 4800
  • گفت بر کی بیشتر رحم آمدت  ** از کی دل پر سوز و بریان‌تر شدت 
  • “One day,” said he, “by (Thy) command I wrecked a ship on the fierce waves, so that it went to pieces.
  • گفت روزی کشتیی بر موج تیز  ** من شکستم ز امر تا شد ریز ریز 
  • 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