این از آن آمد که حق را بی گمان ** هر که بشناسد بود دایم بر آن
This is because (thou dost not know God): every one that knows God without uncertainty is constantly engaged in that (commemoration of Him),
وانک در عقل و گمان هستش حجاب ** گاه پوشیدست و گه بدریده جیب
While he that is veiled in intellect and uncertainty is sometimes covered (inaccessible to spiritual emotion) and sometimes with his collar torn (in a state of rapture).
The particular (discursive) intellect is sometimes dominant, sometimes overthrown; the Universal Intellect is secure from the mischances of Time.
عقل بفروش و هنر حیرت بخر ** رو به خواری نه بخارا ای پسر
Sell intellect and talent and buy bewilderment (in God): betake thyself to lowliness, O son, not to Bukhárá!
ما چه خود را در سخن آغشته‌ایم ** کز حکایت ما حکایت گشته‌ایم
Why have I steeped myself in the discourse, so that from story-telling I have become a story?
من عدم و افسانه گردم در حنین ** تا تقلب یابم اندر ساجدین
I become naught and (unsubstantial as) a fable in making moan (to God), in order that I may gain influence over (the hearts of) them that prostrate themselves in prayer.
این حکایت نیست پیش مرد کار ** وصف حالست و حضور یار غار
This (story of Moses and Pharaoh) is not a story in the eyes of the man of experience: it is a description of an actual (spiritual) state, and it is (equivalent to) the presence of the Friend of the Cave.
آن اساطیر اولین که گفت عاق ** حرف قرآن را بد آثار نفاق1150
That (phrase) “stories of the ancients,” which the disobedient (infidels) applied to the words of the Qur’án, was a mark of (their) hypocrisy.
لامکانی که درو نور خداست ** ماضی و مستقبل و حال از کجاست
The man transcending space, in whom is the Light of God— whence (what concern of his) is the past, the future, or the present?
ماضی و مستقبلش نسبت به تست ** هر دو یک چیزند پنداری که دوست
His being past or future is (only) in relation to thee: both are one thing, and thou thinkest they are two.
یک تنی او را پدر ما را پسر ** بام زیر زید و بر عمرو آن زبر
One individual is to him father and to us son: the roof is below Zayd and above ‘Amr.
نسبت زیر و زبر شد زان دو کس ** سقف سوی خویش یک چیزست بس
The relation of “below” and “above” arises from those two persons: as regards itself, the roof is one thing only.
نیست مثل آن مثالست این سخن ** قاصر از معنی نو حرف کهن1155
These expressions are not (exactly) similar to that (doctrine of spiritual timelessness): they are a comparison: the old words fall short of the new meaning.
چون لب جو نیست مشکا لب ببند ** بی لب و ساحل بدست این بحر قند
Since there is no river-marge, close thy lips, O waterskin: this Sea of candy hath (ever) been without marge or shore.
فرستادن فرعون به مداین در طلب ساحران
How Pharaoh sent (messengers) to the cities in search of the magicians.
چونک موسی بازگشت و او بماند ** اهل رای و مشورت را پیش خواند
When Moses had returned (home) and he (Pharaoh) remained (with his own people), he called his advisers and counsellors to his presence.
آنچنان دیدند کز اطراف مصر ** جمع آردشان شه و صراف مصر
They deemed it right that the King and Ruler of Egypt should assemble them (the magicians) from all parts of Egypt.
او بسی مردم فرستاد آن زمان ** هر نواحی بهر جمع جادوان
Thereupon he sent many men in every direction to collect the sorcerers.
هر طرف که ساحری بد نامدار ** کرد پران سوی او ده پیک کار1160
In whatsoever region there was a renowned magician, he set flying towards him ten active couriers.
دو جوان بودند ساحر مشتهر ** سحر ایشان در دل مه مستمر
There were two youths, famous magicians: their magic penetrated into the heart of the moon.
شیر دوشیده ز مه فاش آشکار ** در سفرها رفته بر خمی سوار
They milked the moon publicly and openly; in their journeys they went mounted on a wine-jar.
شکل کرباسی نموده ماهتاب ** آن بپیموده فروشیده شتاب
They caused the moonshine to appear like a piece of linen: they measured and sold it speedily,
سیم برده مشتری آگه شده ** دست از حسرت به رخها بر زده
And took the silver away: the purchaser, on becoming aware (of the fraud), would smite his hand upon his cheeks in grief.
صد هزاران همچنین در جادوی ** بوده منشی و نبوده چون روی1165
They were the inventors of a hundred thousand such (tricks) in sorcery, and were not (following others) like the rhyme-letter.
چون بدیشان آمد آن پیغام شاه ** کز شما شاهست اکنون چاره‌خواه
When the King's message reached them, (to this effect): “The king is now desiring help from you,
از پی آنک دو درویش آمدند ** بر شه و بر قصر او موکب زدند
Because two dervishes have come and marched in force against the King and his palace.