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”;
For to those captives there was naught but farness (from Pharaoh's presence): the sight of Pharaoh was not permitted (to them).
گر فتادندی به ره در پیش او ** بهر آن یاسه بخفتندی برو850
If they fell in with him on the road, they would lie (flat) on their faces on account of the law.
یاسه این بد که نبیند هیچ اسیر ** در گه و بیگه لقای آن امیر
The law was this: no captive in or out of season shall behold the countenance of that Prince,
بانگ چاووشان چو در ره بشنود ** تا ببیند رو به دیواری کند
And whenever on the road he hears the shout of the (royal) beadles, he shall turn his face towards a wall, that he may not see;
ور ببیند روی او مجرم بود ** آنچ بتر بر سر او آن رود
And if he see his face, he shall be guilty of a crime, and the worst punishment shall befall him.
بودشان حرص لقای ممتنع ** چون حریصست آدمی فیما منع
They (the Israelites) had a greed for the inaccessible countenance, since Man is greedy for that which has been forbidden.
به میدان خواندن بنی اسرائیل برای حیله‌ی ولادت موسی علیه السلام
How they summoned the Israelites to the maydán, as a device to prevent the begetting ofMoses, on whom be peace.
ای اسیران سوی میدانگه روید ** کز شهانشه دیدن و جودست امید855
“O captives, go ye to the maydán, for there is hope (for you) of seeing (Pharaoh) and (experiencing) munificence from the King of kings.”
چون شنیدند مژده اسرائیلیان ** تشنگان بودند و بس مشتاق آن
When the Israelites heard the glad news, they were thirsting and longing exceedingly for that (spectacle).
حیله را خوردند و آن سو تاختند ** خویشتن را بهر جلوه ساختند
They swallowed the trick and hastened in that direction and made themselves ready for the (promised) unveiling.
حکایت
Story.
همچنان کاینجا مغول حیله‌دان ** گفت می‌جویم کسی از مصریان
(’Twas) even as (when) here the crafty Moghul said, “I am seeking a certain one of the Egyptians.
مصریان را جمع آرید این طرف ** تا در آید آنک می‌باید بکف
Bring the Egyptians together on this side, in order that he who is wanted may come to hand.”
هر که می‌آمد بگفتا نیست این ** هین در آ خواجه در آن گوشه نشین860
Whenever any one came, he said, “’Tis not this one: oh, come in, sir, and sit in that corner,”
تا بدین شیوه همه جمع آمدند ** گردن ایشان بدین حیلت زدند
Till in this fashion they all were assembled, and they (the Moghuls) beheaded them by means of this trick.
شومی آنک سوی بانگ نماز ** داعی الله را نبردندی نیاز
(Through) the ill-starredness (which they incurred in consequence) of the fact that they would not obey God's summoner (and turn submissively) towards the call to prayer,
دعوت مکارشان اندر کشید ** الحذر از مکر شیطان ای رشید
The invitation of the deceiver inveigled them. O righteous man, beware of the deceit of the Devil!
بانگ درویشان و محتاجان بنوش ** تا نگیرد بانگ محتالیت گوش
Hearken to the cry of the poor and needy, lest thine ear receive (with approval) the cry of a cunning rogue.
گر گدایان طامع‌اند و زشت‌خو ** در شکم‌خواران تو صاحب‌دل بجو865
(Even) if the beggars (dervishes) are covetous and depraved, (yet) seek the man of heart (the spiritual man) amongst the gluttons.
در تگ دریا گهر با سنگهاست ** فخرها اندر میان ننگهاست
At the bottom of the sea there are pearls (mingled) with pebbles: glories are (to be found) amidst shames.
پس بجوشیدند اسرائیلیان ** از پگه تا جانب میدان دوان
The Israelites, then, bestirred themselves mightily, running betimes towards the maydán.