بر کهی دیگر بر اندازد نظر ** ماده بز بیند بر آن کوه دگر810
He casts his gaze upon another mountain: on that other mountain he espies a she-goat.
چشم او تاریک گردد در زمان ** بر جهد سرمست زین که تا بدان
Straightway his eye is darkened: he leaps madly from this mountain to that.
آنچنان نزدیک بنماید ورا ** که دویدن گرد بالوعه‌ی سرا
To him it seems as near (and easy) as to run round the sink (in the court) of a house.
آن هزاران گز دو گز بنمایدش ** تا ز مستی میل جستن آیدش
Those thousands of ells (are made to) appear to him (as) two ells, in order that from mad infatuation the impulse to leap may come to him.
چونک بجهد در فتد اندر میان ** در میان هر دو کوه بی امان
As soon as he leaps, he falls midway between the two pitiless mountains.
او ز صیادان به که بگریخته ** خود پناهش خون او را ریخته815
He had fled to the mountain (to escape) from the hunters: his very refuge shed his blood.
شسته صیادان میان آن دو کوه ** انتظار این قضای با شکوه
The hunters are seated between the two mountains in expectation of this awesome decree (of God).
باشد اغلب صید این بز همچنین ** ورنه چالاکست و چست و خصم‌بین
The capture of this (mountain-)goat is, for the most part, (accomplished) in this manner; else (it would be difficult, for) he is agile and nimble and quick to see the enemy.
رستم ارچه با سر و سبلت بود ** دام پاگیرش یقین شهوت بود
Though Rustam have (a huge) head and moustache, lust will certainly be the snare to catch his feet.
همچو من از مستی شهوت ببر ** مستی شهوت ببین اندر شتر
Be cut off, like me, from the intoxication of lust: look at the intoxication of lust in the camel!
باز این مستی شهوت در جهان ** پیش مستی ملک دان مستهان820
Know, again, that this intoxication of lust in the (terrestrial) world is (to be) deemed of small account beside the intoxication of the angels.
مستی آن مستی این بشکند ** او به شهوت التفاتی کی کند
The intoxication of that one (the angel) breaks (reduces to insignificance) the intoxication of this one (the human being): how should he (the angel) show any propensity to lust?
آب شیرین تا نخوردی آب شور ** خوش بود خوش چون درون دیده نور
Until you have drunk sweet water, briny water is sweet, sweet as the light in the eye;
قطره‌ای از باده‌های آسمان ** بر کند جان را ز می وز ساقیان
(But) a single drop of the wines of Heaven causes the soul to be rapt away from the wine and cupbearers (of this world)—
تا چه مستیها بود املاک را ** وز جلالت روحهای پاک را
So that (you may imagine) what intoxications befall the angels and the spirits purified by the Divine glory,
که به بوی دل در آن می بسته‌اند ** خم باده‌ی این جهان بشکسته‌اند825
Who have set their hearts on that wine at one smell (of it), and have broken the jar of this world's wine;—
جز مگر آنها که نومیدند و دور ** همچو کفاری نهفته در قبور
Except, maybe, them that are in despair and far (from God), (outcasts) like infidels hidden (buried) in graves,
ناامید از هر دو عالم گشته‌اند ** خارهای بی‌نهایت کشته‌اند
(Them that) have lost all hope of both worlds and have sown thorns without end.
پس ز مستیها بگفتند ای دریغ ** بر زمین باران بدادیمی چو میغ
Therefore they (Hárút and Márút), because of their feelings of intoxication, said, “Alas, we would rain upon the earth, like clouds;
گستریدیمی درین بی‌داد جا ** عدل و انصاف و عبادات و وفا
We would spread in this place of injustice (a carpet of) justice and equity and devotions and faithfulness.”
این بگفتند و قضا می‌گفت بیست ** پیش پاتان دام ناپیدا بسیست830
This they said, and the Divine decree was saying (to them), “Stop! Before your feet there is many an unseen pitfall.”
هین مدو گستاخ در دشت بلا ** هین مران کورانه اندر کربلا
Beware, do not run boldly into the desert of woe! Beware, do not push on blindly into the Karbalá (of tribulation),
که ز موی و استخوان هالکان ** می‌نیابد راه پای سالکان
For because of the hair and bones of the perished the travellers' feet find no way.
جمله‌ی راه استخوان و موی و پی ** بس که تیغ قهر لاشی کرد شی
The whole way is (covered with) bones and hair and sinews: many is the thing that the sword of Vengeance hath made nothing.
گفت حق که بندگان جفت عون ** بر زمین آهسته می‌رانند و هون
God hath said that (His) servants (who are) attended by (His) help walk on the earth quietly and meekly.
پا برهنه چون رود در خارزار ** جز بوقفه و فکرت و پرهیزگار835
How should a bare-footed man go into the thorn-thicket save with halting and reflection and cautiously?
این قضا می‌گفت لیکن گوششان ** بسته بود اندر حجاب جوششان
The Decree was saying this (to them), but their ears were closed in the (muffling) veil of their hotheadedness.
چشمها و گوشها را بسته‌اند ** جز مر آنها را که از خود رسته‌اند
(All) eyes and ears have been closed, except for them that have escaped from themselves.
جز عنایت که گشاید چشم را ** جز محبت که نشاند خشم را
Who but Grace shall open the eyes? Who but Love shall allay the (Divine) Wrath?
جهد بی توفیق خود کس را مباد ** در جهان والله اعلم بالسداد
Truly, may no one in the world have toil without (God's) prospering (it)! And God best knoweth the right course.
قصه‌ی خواب دیدن فرعون آمدن موسی را علیه السلام و تدارک اندیشیدن
The Story of Pharaoh's dream of the coming of Moses, on whom be peace, and how he took thought to relieve himself (of the threatened danger).
جهد فرعونی چو بی توفیق بود ** هرچه او می‌دوخت آن تفتیق بود840
Inasmuch as Pharaoh's toil was unblest (by God), whatsoever he would stitch, that (stitching) was (in effect an act of) ripping asunder.
از منجم بود در حکمش هزار ** وز معبر نیز و ساحر بی‌شمار
He had a thousand astrologers at his beck, and also a countless multitude of dream-interpreters and magicians.
مقدم موسی نمودندش بخواب ** که کند فرعون و ملکش را خراب
There was shown to him in a dream the coming of Moses, who would destroy Pharaoh and his kingdom.
با معبر گفت و با اهل نجوم ** چون بود دفع خیال و خواب شوم
He said to the interpreters and astrologers, “How may (the fulfilment of) the ill-boding phantasm and dream be warded off?”
جمله گفتندش که تدبیری کنیم ** راه زادن را چو ره‌زن می‌زنیم
They all said to him, “We will contrive something, we will waylay the birth (of Moses), like brigands.”
تا رسید آن شب که مولد بود آن ** رای این دیدند آن فرعونیان845
(They waited) till the night arrived on which the begetting (of Moses) took place; those Pharaoh's men deemed it advisable,
که برون آرند آن روز از پگاه ** سوی میدان بزم و تخت پادشاه
Early on that day, to bring forth the King's banquet and throne towards the maydán (public arena outside of the city),
الصلا ای جمله اسرائیلیان ** شاه می‌خواند شما را زان مکان
(Proclaiming), “Welcome, O all ye Israelites! The King calls you from that place (where ye are),
تا شما را رو نماید بی نقاب ** بر شما احسان کند بهر ثواب
That he may show unto you his face unveiled, and do kindness unto you for the sake of the (Divine) recompense”;