How the mouse humbly entreated

How the mouse humbly entreated the frog, saying, “Do not think of pretexts and do not defer the fulfilment of this request of mine, for ‘there are dangers in delay,’ and ‘the Súfí is the son of the moment.’” A son (child) does not withdraw his hand from the skirt of his father, and the Súfí’s kind father, who is the “moment,” does not let him be reduced to the necessity of looking to the morrow (but) keeps him all the while absorbed, unlike the common folk, in (contemplation of) the garden of his (the father’s) swift (immediate) reckoning. He (the Súfí) does not wait for the future. He is of the (timeless) River, not of Time, for “with God is neither morn nor eve”: there the past and the future and time without beginning and time without end do not exist: Adam is not prior nor is Dajjál (Antichrist) posterior. (All) these terms belong to the domain of the particular (discursive) reason and the animal soul: they are not (applicable) in the non-spatial and non-temporal world. Therefore he is the son of that “moment” by which is to be understood only a denial of the division of times (into several categories), just as (the statement) “God is One” is to be understood as a denial of duality, not as (expressing) the real nature of unity. لابه کردن موش مر چغز را کی بهانه میندیش و در نسیه مینداز انجاح این حاجت مرا کی فی التاخیر آفات و الصوفی ابن الوقت و ابن دست از دامن پدر باز ندارد و اب مشفق صوفی کی وقتست او را بنگرش به فردا محتاج نگرداند چندانش مستغرق دارد در گلزار سریع الحسابی خویش نه چون عوام منتظر مستقبل نباشد نهری باشد نه دهری کی لا صباح عند الله و لا مساء ماضی و مستقبل و ازل و ابد آنجا نباشد آدم سابق و دجال مسبوق نباشد کی این رسوم در خطه‌ی عقل جز وی است و روح حیوانی در عالم لا مکان و لا زمان این رسوم نباشد پس او ابن وقتیست کی لا یفهم منه الا نفی تفرقة الا زمنة چنانک از الله واحد فهم شود نفی دوی نی حقیقت واحدی

صوفیی را گفت خواجه‌ی سیم‌پاش ای قدمهای ترا جانم فراش
A certain Khwája, accustomed to scatter (pieces of) silver, said to a Súfí, “O you for whose feet my soul is a carpet,
یک درم خواهی تو امروز ای شهم یا که فردا چاشتگاهی سه درم
Would you like one dirhem to-day, my king, or three dirhems at breakfast-time to-morrow?”
گفت دی نیم درم راضی‌ترم زانک امروز این و فردا صد درم
He replied, “I am more pleased with (the possession of) half a dirhem yesterday than with (the promise of) this (one dirhem) to-day and a hundred dirhems to-morrow.”
سیلی نقد از عطاء نسیه به نک قفا پیشت کشیدم نقد ده
(The mouse said), “A slap (given) in cash (immediately) is better than a donation (paid) on credit (hereafter): lo, I put the nape of my neck before thee: give (me) the cash!
خاصه آن سیلی که از دست توست که قفا و سیلیش مست توست
Especially as the slap is from thy hand, for both the nape and the slap inflicted on it are intoxicated (enraptured) with thee.
هین بیا ای جان جان و صد جهان خوش غنیمت دار نقد این زمان
Hark, come, O soul of my soul and (O thou who art the soul) of a hundred worlds, gladly take the opportunity of (seizing) the cash of this (present) moment.
در مدزد آن روی مه از شب روان سرمکش زین جوی ای آب روان
Do not stealthily remove thy moon-like face from the night-travellers, do not withdraw thyself from this river-bed, O flowing water,
تا لب جو خندد از آب معین لب لب جو سر برآرد یاسمین
(But flow) in order that the river-bank may laugh (may be made to blossom) by the running water, and that jasmines may rear their heads on each brim of the river.”
چون ببینی بر لب جو سبزه مست پس بدان از دور که آنجا آب هست
When you see that verdure is fresh on the river-brim, then (you may) know (even) from afar that water is there.
گفت سیماهم وجوه کردگار که بود غماز باران سبزه‌زار
The Maker hath said, “Their mark is (on) their faces,” for the verdant orchard tells a tale of rain.
گر ببارد شب نبیند هیچ کس که بود در خواب هر نفس و نفس
If it rains during the night, no one sees (the rain), for (then) every soul and breath is asleep;
تازگی هر گلستان جمیل هست بر باران پنهانی دلیل
(But) the freshness of every beauteous rose-garden is (clear) evidence of the rain (that was) hidden (from view).
ای اخی من خاکیم تو آبیی لیک شاه رحمت و وهابیی
(The mouse said), “O comrade, I am of the earth, thou art of the water; but thou art the king of mercy and munificence.
آن‌چنان کن از عطا و از قسم که گه و بی‌گه به خدمت می‌رسم
By way of (conferring) bounty and dispensing (favour) so act that I may attain to (the privilege of) serving thee early and late.
بر لب جو من به جان می‌خوانمت می‌نبینم از اجابت مرحمت
I am always calling thee on the river-bank with (all) my soul, (but) I never experience the mercy of response.
آمدن در آب بر من بسته شد زانک ترکیبم ز خاکی رسته شد
Entrance into the water is barred against me because my (bodily) frame has grown from a piece of earth.
یا رسولی یا نشانی کن مدد تا ترا از بانگ من آگه کند
Use the aid either of a messenger or a token to make thee aware of my (piteous) cry.”
بحث کردند اندرین کار آن دو یار آخر آن بحث آن آمد قرار
The two friends debated on this (matter): at the close of the debate it was settled
که به دست آرند یک رشته‌ی دراز تا ز جذب رشته گردد کشف راز
That they should procure a long string, in order that by pulling the string the secret should be revealed.
یک سری بر پای این بنده‌ی دوتو بست باید دیگرش بر پای تو
(The mouse said), “One end must be tied to the foot of this slave (who is bent) double, and the other (end) to thy foot,
تا به هم آییم زین فن ما دو تن اندر آمیزیم چون جان با بدن
That by this device we two persons may come together and mingle as the soul with the body.”
هست تن چون ریسمان بر پای جان می‌کشاند بر زمینش ز آسمان
The body is like a string (tied) on the foot of the soul, drawing it (down) from Heaven to earth.
چغز جان در آب خواب بیهشی رسته از موش تن آید در خوشی
When the frog-like soul escapes from the mouse-like body into the water, (which is) the sleep of unconsciousness, it enters into a happy state;
موش تن زان ریسمان بازش کشد چند تلخی زین کشش جان می‌چشد
(But) the mouse-like body pulls it back with that string: how much bitterness does the soul taste from this pulling!
گر نبودی جذب موش گنده‌مغز عیش‌ها کردی درون آب چغز
Were it not for the pulling of the scatter-brained mouse, the frog would have enjoyed himself in the water.
باقیش چون روز برخیزی ز خواب بشنوی از نوربخش آفتاب
You will hear the rest of it from the light-giving (illumination) of the Sun when you rise from slumber on the Day (of Resurrection).
یک سر رشته گره بر پای من زان سر دیگر تو پا بر عقده زن
(The mouse said), “Knot one end of the string on my foot and the other end on thine,
تا توانم من درین خشکی کشید مر ترا نک شد سر رشته پدید
That I may be able to pull thee to this dry land: lo, the end of the string (the object of my plan) is (now) clear (to thee).”
تلخ آمد بر دل چغز این حدیث که مرا در عقده آرد این خبیث
This news (proposal) was disagreeable to the heart of the frog, (who thought to himself), “This wicked fellow will bring me into a tangle.”
هر کراهت در دل مرد بهی چون در آید از فنی نبود تهی
Whenever a feeling of repugnance comes into the heart of a good man, ’tis not devoid of some significance.
وصف حق دان آن فراست را نه وهم نور دل از لوح کل کردست فهم
Deem that (intuitive) sagacity to be a Divine attribute, not a (vain) suspicion: the light of the heart has apprehended (by intuitive perception) from the Universal Tablet.
امتناع پیل از سیران ببیت با جد آن پیلبان و بانگ هیت
(For example) the refusal of the Elephant to march against the House (of Allah) notwithstanding the driver’s efforts and cries of “Come on!”
جانب کعبه نرفتی پای پیل با همه لت نه کثیر و نه قلیل
In spite of all blows the Elephant’s feet would not move, either much or little, towards the Ka‘ba.
گفتیی خود خشک شد پاهای او یا بمرد آن جان صول‌افزای او
You would have said that its legs were paralysed or that its impetuous spirit was dead.
چونک کردندی سرش سوی یمن پیل نر صد اسپه گشتی گام‌زن
(But) whenever they turned its head towards Yemen, the fierce Elephant would begin to stride (forward) with the speed of a hundred horses.
حس پیل از زخم غیب آگاه بود چون بود حس ولی با ورود
(Since) the Elephant’s perception was aware of the blow (coming) from the Unseen, how (much more) must the perception of the saint (endowed) with (the Divine) afflatus be (aware)!
نه که یعقوب نبی آن پاک‌خو بهر یوسف با همه اخوان او
Is it not (the case) that the prophet Jacob, that man of holy nature, (said) for Joseph’s sake to all his (Joseph’s) brethren.
از پدر چون خواستندش دادران تا برندش سوی صحرا یک زمان
When the brothers begged their father to give him to them, that they might take him to the country for a while,
جمله گفتندش میندیش از ضرر یک دو روزش مهلتی ده ای پدر
(And) they all said to him, “Do not be afraid of harm (befalling him): give him one or two days’ time, O father;
تا به هم در مرجها بازی کنیم ما درین دعوت امین و محسنیم
That we may play together in the meadows? In (making) this request we are trustworthy and beneficent”
گفت این دانم که نقلش از برم می‌فروزد در دلم درد و سقم
Did not he (Jacob) say (to them), “I know this, that (the thought of) his being removed from me is kindling grief and sickness in my heart;
این دلم هرگز نمی‌گوید دروغ که ز نور عرش دارد دل فروغ
This heart of mine never lies, for my heart is illumined by the light of the highest heaven”?
آن دلیل قاطعی بد بر فساد وز قضا آن را نکرد او اعتداد
That (foreboding) was a decisive proof of (their) wickedness, but by (Divine) destiny he took no account (of it).
در گذشت از وی نشانی آن‌چنان که قضا در فلسفه بود آن زمان
An intimation like that passed away from him (from his mind), because Destiny was at that moment (engaged) in (putting into operation the Divine) philosophy.
این عجب نبود که کور افتد به چاه بوالعجب افتادن بینای راه
Tis no wonder that a blind man should fall into a pit, (but) the falling of one who can see the way is beyond all wonder.
این قضا را گونه گون تصریفهاست چشم‌بندش یفعل‌الله ما یشاست
This Destiny employs diverse shifts: its eye-binding spell is God doeth what He pleaseth.
هم بداند هم نداند دل فنش موم گردد بهر آن مهر آهنش
The heart knows and yet knows not its (Destiny’s) artfulness: its (hard) iron becomes (soft) as wax for the seal.
گوییی دل گویدی که میل او چون درین شد هرچه افتد باش گو
Tis as though the heart should say (to itself), “Since its (Destiny’s) inclination is turned to (bringing) this (to pass), whatever may happen, let it come!”
خویش را زین هم مغفل می‌کند در عقالش جان معقل می‌کند
Accordingly it makes itself heedless of this (happening) and binds its soul fast in the shackle thereof.
گر شود مات اندرین آن بوالعلا آن نباشد مات باشد ابتلا
If that exalted one (the prophet or saint) is checkmated (worsted) in this (matter), ’tis not (really) checkmate, ’tis tribulation.
یک بلا از صد بلااش وا خرد یک هبوطش بر معارجها برد
A single tribulation redeems him from a hundred tribulations, a single fall takes him (high) up on the ladders (of spiritual ascent).
خام شوخی که رهانیدش مدام از خمار صد هزاران زشت خام
The half-baked saucy fellow, whom the wine (of Love) has relieved from the surfeit of intoxication with a hundred thousand wicked half-baked (persons like himself),
عاقبت او پخته و استاد شد جست از رق جهان و آزاد شد
Finally becomes mature and adept: he escapes from enslavement to this world and is made free.
از شراب لایزالی گشت مست شد ممیز از خلایق باز رست
He is made drunken with the everlasting wine, he becomes (spiritually) discerning, and is delivered from created beings,
ز اعتقاد سست پر تقلیدشان وز خیال دیده‌ی بی‌دیدشان
From their weak conventional faith and from the illusions of their unseeing eyes.
ای عجب چه فن زند ادراکشان پیش جزر و مد بحر بی‌نشان
Oh, what device can their mental perception employ, I wonder, against the ebb and flow of the trackless Sea?
زان بیابان این عمارت‌ها رسید ملک و شاهی و وزارتها رسید
From that Desert came (all) these signs of cultivation and prosperity; (thence) came (all) empires and kingships and vizierates.
زان بیابان عدم مشتاق شوق می‌رسند اندر شهادت جوق جوق
Yearning with desire they (phenomenal ideas) come in troops from the Desert of Non-existence into the visible (material) world.
کاروان بر کاروان زین بادیه می‌رسد در هر مسا و غادیه
Caravan on caravan, they arrive from this Desert every evening and morning.
آید و گیرد وثاق ما گرو که رسیدم نوبت ما شد تو رو
They come and seize our houses in distraint, (each one) saying, “I have arrived, ’tis my turn, do thou begone!”
چون پسر چشم خرد را بر گشاد زود بابا رخت بر گردون نهاد
When the son has opened the eye of reason (attained to years of discretion), the father at once puts his (own) baggage in the cart.
جاده‌ی شاهست آن زین سو روان وآن از آن سو صادران و واردان
’Tis (like) the King’s highway (travellers) departing and arriving, one going in this direction, another in that direction.
نیک بنگر ما نشسته می‌رویم می‌نبینی قاصد جای نویم
Consider well! We, (though apparently) sitting still, are (really) marching: don’t you see that we are bound for a new place (of abode)?
بهر حالی می‌نگیری راس مال بلک از بهر غرض‌ها در مل
You do not get (and spend) your capital for any present need; nay, but (you keep it) for your ultimate purposes.
پس مسافر این بود ای ره‌پرست که مسیر و روش در مستقبلست
The traveller, then, O devotee of the Way, is he whose march and face are towards the future,
هم‌چنانک از پرده‌ی دل بی‌کلال دم به دم در می‌رسد خیل خیال
Even as the troops of Phantasy are at every moment arriving (and passing) unweariedly through the curtains of the heart.
گر نه تصویرات از یک مغرس‌اند در پی هم سوی دل چون می‌رسند
If (these) ideas are not (sprung) from one (and the same) Plantation, how are they coming to the heart on each other’s heels?
جوق جوق اسپاه تصویرات ما سوی چشمه‌ی دل شتابان از ظما
Company after company, the army of our ideas, (impelled) by thirst, is speeding towards the fountain of the heart.
جره‌ها پر می‌کنند و می‌روند دایما پیدا و پنهان می‌شوند
They fill their jars and go: they are continually appearing and vanishing.
فکرها را اختران چرخ دان دایر اندر چرخ دیگر آسمان
Regard (your) thoughts as stars of the sky (which are) revolving in the sphere of another heaven. 
سعد دیدی شکر کن ایثار کن نحس دیدی صدقه و استغفار کن
(If) you have experienced good fortune (spiritual thoughts), give thanks (to God) and do works of charity; (if) you have experienced bad fortune (sensual thoughts), give alms and ask pardon (of God).
ما کییم این را بیا ای شاه من طالعم مقبل کن و چرخی بزن
Who am I in relation to this? Come, O my King, make my ruling star auspicious and wheel once (towards me).
روح را تابان کن از انوار ماه که ز آسیب ذنب جان شد سیاه
Illumine my spirit with moonbeams, for my soul is blackened (eclipsed) by contact with the (Dragon’s) Tail.
از خیال و وهم و ظن بازش رهان از چه و جور رسن بازش رهان
Deliver it from fancy and vain imagination and opinion, deliver it from the well and the tyranny of the rope,
تا ز دلداری خوب تو دلی پر بر آرد بر پرد ز آب و گلی
In order that through Thy goodly lovingkindness a heart (such as mine) may lift its wings and soar up from a (body of) water and earth.
ای عزیز مصر و در پیمان درست یوسف مظلوم در زندان تست
O Prince of Egypt and faithful keeper of thy promise, the wronged Joseph is in thy prison.
در خلاص او یکی خوابی ببین زود که الله یحب المحسنین
Quickly dream a dream of his release, for God loveth the beneficent.
هفت گاو لاغری پر گزند هفت گاو فربهش را می‌خورند
The seven noxious lean kine are devouring its (the spirit’s) seven fat kine.
هفت خوشه‌ی خشک زشت ناپسند سنبلات تازه‌اش را می‌چرند
The seven dry, ugly, and unapproved ears of corn are feeding on its fresh ears.
قحط از مصرش بر آمد ای عزیز هین مباش ای شاه این را مستجیز
Famine has arisen in its Egypt, O mighty Potentate: hark, O King, do not continue to sanction this. 
یوسفم در حبس تو ای شه نشان هین ز دستان زنانم وا رهان
Let my Joseph sit in Thy prison, O King: come, deliver me from the wiles of the women.
از سوی عرشی که بودم مربط او شهوت مادر فکندم که اهبطوا
My mother’s lust caused me to fall from the highest heaven which was my tethering-place (stable), for (God said), Fall ye down!
پس فتادم زان کمال مستتم از فن زالی به زندان رحم
So by the artfulness of a crone I fell from (a state of) complete perfection into the prison of the womb.
روح را از عرش آرد در حطیم لاجرم کید زنان باشد عظیم
She brings the spirit from the highest heaven to the (corporeal) Hatím (enclosure): great must be the craft of women.
اول و آخر هبوط من ز زن چونک بودم روح و چون گشتم بدن
(Both) my first and my last fall were caused by woman, since I was spirit and how have I become body?
بشنو این زاری یوسف در عثار یا بر آن یعقوب بی‌دل رحم آر
Hearken to this lament of Joseph in his lapse (from grace), or take pity on that distraught Jacob.
ناله از اخوان کنم یا از زنان که فکندندم چو آدم از جنان
Shall I complain of my brethren or of the women who have cast me, like Adam, from the gardens (of Eden)?
زان مثال برگ دی پژمرده‌ام کز بهشت وصل گندم خورده‌ام
I am withered like leaves in December because I have eaten the wheat from the Paradise of union.
چون بدیدم لطف و اکرام ترا وآن سلام سلم و پیغام ترا
When I saw Thy graciousness and kindness and Thy greeting of peace and Thy message,
من سپند از چشم بد کردم پدید در سپندم نیز چشم بد رسید
I produced rue (to burn as a charm) against the evil eye; (but) the evil eye reached even my rue.
دافع هر چشم بد از پیش و پس چشم‌های پر خمار تست و بس
(’Tis) only Thy languishing eyes (that) are able to avert every evil eye (whether) in front or behind.
چشم بد را چشم نیکویت شها مات و مستاصل کند نعم الدوا
Thy good eye, O King, defeats and extirpates the evil eye: how excellent it is as a remedy!
بل ز چشمت کیمیاها می‌رسد چشم بد را چشم نیکو می‌کند
Nay, from Thine eye come (wondrous) alchemies (transmutations): they turn the evil eye into the good eye.
چشم شه بر چشم باز دل زدست چشم بازش سخت با همت شدست
The King’s eye hath smitten the eye of the falcon-heart, and its falcon-eye hath become mightily aspiring,
تا ز بس همت که یابید از نظر می‌نگیرد باز شه جز شیر نر
So that, because of the great aspiration which it has gained from the (King’s) look, the royal falcon will (now) catch (hunt) nothing but the fierce lion.
شیر چه کان شاه‌باز معنوی هم شکار تست و هم صیدش توی
What (of the) lion? The spiritual royal falcon is Thy quarry and at the same time Thou art its prey.
شد صفیر باز جان در مرج دین نعره‌های لا احب الافلین
The call uttered by the falcon-soul in the meadow of devotion is cries of “I love not them that set.”
باز دل را که پی تو می‌پرید از عطای بی‌حدت چشمی رسید
From Thy infinite bounty there came an (inward) eye to the falcon-soul that was flying for Thy sake.
یافت بینی بوی و گوش از تو سماع هر حسی را قسمتی آمد مشاع
From Thee its nose gained (the inward sense of) smell, and its ear the (inward) hearing: to each sense was allotted a portion (of the spiritual sense that was) distributed (amongst them all). 
هر حسی را چون دهی ره سوی غیب نبود آن حس را فتور مرگ و شیب
Since Thou givest to each sense the means of access to the Unseen, that (spiritual) sense is not subject to the frailty of death and hoary eld.
مالک الملکی به حس چیزی دهی تا که بر حس‌ها کند آن حس شهی
Thou art the Lord of the kingdom: Thou givest to the (spiritual) sense something (peculiar to itself), so that that sense exercises sovereignty over (all) the senses.

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