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3
785-809

  • موسی و هارون چو طاووسان بدند ** پر جلوه بر سر و رویت زدند 785
  • Moses and Aaron were as peacocks: they flapped the wings of display upon thy head and face.

  • زشتیت پیدا شد و رسواییت ** سرنگون افتادی از بالاییت
  • Thy foulness and disgrace were exposed, thou didst fall head-long from thy height.

  • چون محک دیدی سیه گشتی چو قلب ** نقش شیری رفت و پیدا گشت کلب
  • When thou sawest the touchstone, thou becamest black, like adulterated coin: the leonine figure vanished, and the dog was revealed.

  • ای سگ‌گرگین زشت از حرص و جوش ** پوستین شیر را بر خود مپوش
  • O foul mangy dog, through greed and exuberant insolence do not clothe thyself in the lion’s skin.

  • غره‌ی شیرت بخواهد امتحان ** نقش شیر و آنگه اخلاق سگان
  • The roar of the lion will demand from thee the test (of thy sincerity). The figure of a lion , and then the dispositions of dogs!

  • تفسیر ولتعرفنهم فی لحن القول
  • Explanation of (the text), And thou wilt surely know them in the perversion of their speech.

  • گفت یزدان مر نبی را در مساق ** یک نشانی سهل‌تر ز اهل نفاق 790
  • God said to the Prophet in the course (of the Qur’án), “One sign of the hypocritical is easier (to perceive than other signs):

  • گر منافق زفت باشد نغز و هول ** وا شناسی مر ورا در لحن و قول
  • Though the hypocrite be big, handsome, and terrible, thou wilt recognise him in his perverse enunciation and speech.”

  • چون سفالین کوزه‌ها را می‌خری ** امتحانی می‌کنی ای مشتری
  • When you are buying earthenware pots, you make a trial, O purchaser.

  • می‌زنی دستی بر آن کوزه چرا ** تا شناسی از طنین اشکسته را
  • You give the pot a tap with your hand: why? In order that you may know the cracked one by the sound (which it makes).

  • بانگ اشکسته دگرگون می‌بود ** بانگ چاووشست پیشش می‌رود
  • The voice of the cracked one is different; the voice is a cháwúsh (beadle): it goes in front of it (the pot).

  • بانگ می‌آید که تعریفش کند ** همچو مصدر فعل تصریفش کند 795
  • The voice comes in order to make it known: it determines (the character of) it, as the verb (determines the form of) the masdar (verbal noun).

  • چون حدیث امتحان رویی نمود ** یادم آمد قصه‌ی هاروت زود
  • When the subject of (Divine) probation cropped up, the story of Hárút at once came into my memory.

  • قصه‌ی هاروت و ماروت و دلیری ایشان بر امتحانات حق تعالی
  • The Story of Hárút and Márút and their boldness in encountering the probations of God most High.

  • پیش ازین زان گفته بودیم اندکی ** خود چه گوییم از هزارانش یکی
  • Before this (occasion), we had told a little of it: what, indeed, should we tell? (We can tell only) one (item) of its thousands.

  • خواستم گفتن در آن تحقیقها ** تا کنون وا ماند از تعویقها
  • I wished to speak of the (spiritual) truths (contained) in it, (but) till now they have remained (untold) on account of hindrances.

  • حمله‌ی دیگر ز بسیارش قلیل ** گفته آید شرح یک عضوی ز پیل
  • (Now) once again a little of its much shall be told—the description (as it were) of a single limb of the elephant.

  • گوش کن هاروت را ماروت را ** ای غلام و چاکران ما روت را 800
  • Listen to (the tale of) Hárút and Márút, O thou to whose face we are (devoted) slaves and servants.

  • مست بودند از تماشای اله ** وز عجایبهای استدراج شاه
  • They (Hárút and Márút) were intoxicated with the spectacle of God and with the marvels of the King's gradual temptation (of them).

  • این چنین مستیست ز استدراج حق ** تا چه مستیها کند معراج حق
  • Such intoxication arises (even) from God's gradual temptation, so that (you may judge) what intoxications are wrought by the ascension to God.

  • دانه‌ی دامش چنین مستی نمود ** خوان انعامش چه‌ها داند گشود
  • The bait in His snare produced intoxication like this: what things, (then), can the table of His bounty reveal!

  • مست بودند و رهیده از کمند ** های هوی عاشقانه می‌زدند
  • They were drunken and freed from the noose: they were uttering rapturous cries in the fashion of lovers;

  • یک کمین و امتحان در راه بود ** صرصرش چون کاه که را می‌ربود 805
  • (But) in their road there was one ambush and trial: its mighty wind would sweep the mountain away like straw.

  • امتحان می‌کردشان زیر و زبر ** کی بود سرمست را زینها خبر
  • The (Divine) trial was turning them upside down, (but) how should one that is drunken have consciousness of these things?

  • خندق و میدان بپیش او یکیست ** چاه و خندق پیش او خوش مسلکیست
  • To him pit and open field are one, to him dungeon and pit are a pleasant path to tread.

  • آن بز کوهی بر آن کوه بلند ** بر دود از بهر خوردی بی‌گزند
  • The mountain-goat runs up that high mountain for the sake of (getting) some harmless food.

  • تا علف چیند ببیند ناگهان ** بازیی دیگر ز حکم آسمان
  • Whilst he browses, suddenly he sees another trick played by the ordinance of Heaven.