کانچ ما کردیم ای سلطان مکن ** نیست ما را روی ایراد سخن
And said, “O (spiritual) sovereign, do not that which we did we have not the face to offer words (of excuse).
پاره پاره گردمت فرمان‌پذیر ** من بعزت خوگرم سختم مگیر
I will become obedient to thy command with every bit (of my body); I am accustomed to be held in honour: do not deal hardly with me.
هین بجنبان لب به رحمت ای امین ** تا ببندد این دهانه‌ی آتشین
Hark, move thy lips in mercy, O trusted one, that it (thy prayer) may shut this fiery mouth (of Divine anger).”
گفت یا رب می‌فریبد او مرا ** می‌فریبد او فریبنده‌ی ترا3595
He (Moses) said, “O Lord, he is deceiving me; he is deceiving Thy deceiver.
بشنوم یا من دهم هم خدعه‌اش ** تا بداند اصل را آن فرع‌کش
Shall I hearken (to him) or shall I too give him deceit (in return), in order that that puller of the branch may recognise the root?
که اصل هر مکری و حیلت پیش ماست ** هر چه بر خاکست اصلش از سماست
For the root (origin) of every cunning and contrivance is with use: whatsoever is on the earth, its root (origin) is from Heaven.”
گفت حق آن سگ نیرزد هم به آن ** پیش سگ انداز از دور استخوان
God said (to Moses), “That cur (Pharaoh) is not worth even that: fling a bone to the cur from a distance.
هین بجنبان آن عصا تا خاکها ** وا دهد هرچه ملخ کردش فنا
Hark, shake the rod, so that the sods may give back whatever the locusts have destroyed,
وان ملخها در زمان گردد سیاه ** تا ببیند خلق تبدیل اله3600
And let the locusts immediately become black, that the people may behold the transformation wrought by God;
که سببها نیست حاجت مر مرا ** آن سبب بهر حجابست و غطا
For I have no need of means: those means are (only) for the purpose of (serving as) a screen and covering,
تا طبیعی خویش بر دارو زند ** تا منجم رو با ستاره کند
To the end that the natural philosopher may attach himself to the drug; and that the astronomer may turn his face to the star;
تا منافق از حریصی بامداد ** سوی بازار آید از بیم کساد
And that the hypocrite, from greed, may come to market at daybreak for fear of (finding) no demand for his wares,
بندگی ناکرده و ناشسته روی ** لقمه‌ی دوزخ بگشته لقمه‌جوی
Without having performed his devotions or washed his face (whilst) seeking morsels (for himself) he has become a morsel for Hell.”
آکل و ماکول آمد جان عام ** هم‌چو آن بره‌ی چرنده از حطام3605
The spirit of the vulgar is devouring and being devoured, like the lamb that feeds on hay.
می‌چرد آن بره و قصاب شاد ** کو برای ما چرد برگ مراد
The lamb is feeding, while the butcher rejoices, saying, “For our sake it feeds on the grass of (its) desire.”
کار دوزخ می‌کنی در خوردنی ** بهر او خود را تو فربه می‌کنی
In respect of food and drink thou art doing the work of Hell thou art fattening thyself for its (Hell’s) sake.
کار خود کن روزی حکمت بچر ** تا شود فربه دل با کر و فر
Do thine own work, feed on the daily bread of Wisdom, that the glorious heart (spirit) may become fat.
خوردن تن مانع این خوردنست ** جان چو بازرگان و تن چون ره‌زنست
Bodily eating and drinking is the obstacle to this (spiritual) eating and drinking: the spirit is like a merchant, while the body is like a highwayman.
شمع تاجر آنگهست افروخته ** که بود ره‌زن چو هیزم سوخته3610
(Only) at the time when the highwayman is consumed like firewood is the candle of the spirit resplendent;
که تو آن هوشی و باقی هوش‌پوش ** خویشتن را گم مکن یاوه مکوش
For thou art (in reality) that (spiritual) intelligence, and (all) the rest (of thee) is a mask concealing the intelligence. Do not lose thy (real) self, do not strive in vain!
دانک هر شهوت چو خمرست و چو بنگ ** پرده‌ی هوشست وعاقل زوست دنگ
Know that every sensual desire is like wine and beng: it is a veil over the intelligence, and thereby the rational man is stupefied.
خمر تنها نیست سرمستی هوش ** هر چه شهوانیست بندد چشم و گوش
The intoxication of the intelligence is not (caused by) wine alone: whatsoever is sensual shuts the (spiritual) eye and ear.
آن بلیس از خمر خوردن دور بود ** مست بود او از تکبر وز جحود
Iblís was far removed from wine-drinking: he was drunken with pride and unbelief.
مست آن باشد که آن بیند که نیست ** زر نماید آنچ مس و آهنیست3615
The drunken man is he who sees that which is not: (to him) what is (really) a piece of copper or iron appears to be gold.
این سخن پایان ندارد موسیا ** لب بجنبان تا برون روژد گیا
This discourse hath no end. (God said), “O Moses, move thy lips, that the herbage may spring forth.”