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3
825-874

  • که به بوی دل در آن می بسته‌اند ** خم باده‌ی این جهان بشکسته‌اند 825
  • 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 بسیست 830
  • 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 پرهیزگار 835
  • 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 بود 840
  • 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 فرعونیان 845
  • (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”;

  • کان اسیران را بجز دوری نبود ** دیدن فرعون دستوری نبود
  • 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 برو 850
  • 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 امید 855
  • “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 نشین 860
  • 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 بجو 865
  • (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.

  • چون بحیلتشان به میدان برد او ** روی خود ننمودشان بس تازه‌رو
  • When he (Pharaoh) by cunning had brought them into the maydán, he displayed his face to them, looking very fresh (cheerful and gay).

  • کرد دلداری و بخششها بداد ** هم عطا هم وعده‌ها کرد آن قباد
  • He showed fondness and gave presents: that Emperor bestowed both gifts and promises.

  • بعد از آن گفت از برای جانتان ** جمله در میدان بخسپید امشبان 870
  • After that, he said: “For your lives' sake, do ye all sleep in the maydán tonight!”

  • پاسخش دادند که خدمت کنیم ** گر تو خواهی یک مه اینجا ساکنیم
  • They answered him, saying, “We will do service (to thee): if thou desire, we will dwell here a month.”

  • بازگشتن فرعون از میدان به شهر شاد بتفریق بنی اسرائیل از زنانشان در شب حمل
  • How Pharaoh returned from the maydán to the city, glad at having parted the Israelites from their wives on the night of the conception (of Moses).

  • شه شبانگه باز آمد شادمان ** کامشبان حملست و دورند از زنان
  • At nightfall the King came back (to the city), rejoicing and saying (to himself), “The conception is to-night, and they are far from their wives.”

  • خازنش عمران هم اندر خدمتش ** هم به شهر آمد قرین صحبتش
  • ‘Imrán, his treasurer, also came to the city in attendance upon him as his companion.

  • گفت ای عمران برین در خسپ تو ** هین مرو سوی زن و صحبت مجو
  • He said, “O ‘Imrán, do thou sleep at this door. Beware! go not to thy wife or seek to lie with her.”