رایتان این بود و فرهنگ و نجوم ** طبل‌خوارانید و مکارید و شوم925
Was this (the only result of) your judgement and wisdom and astrology? Ye are lickspittles and deceivers and ill-omened.
من شما را بر درم و آتش زنم ** بینی و گوش و لبانتان بر کنم
I will rend you to pieces and set you ablaze, I will tear off your noses and ears and lips.
من شما را هیزم آتش کنم ** عیش رفته بر شما ناخوش کنم
I will make you fuel for the fire, I will make your past pleasure unsweet to you.”
سجده کردند و بگفتند ای خدیو ** گر یکی کرت ز ما چربید دیو
They prostrated themselves and said, “O Khedive, if (this) one time the Devil has prevailed against us,
سالها دفع بلاها کرده‌ایم ** وهم حیران زانچ ماها کرده‌ایم
(Yet) for years we have warded off afflictions: the imagination is dumbfounded by that which we have done.
فوت شد از ما و حملش شد پدید ** نطفه‌اش جست و رحم اندر خزید930
(Now) it (the prevention of this calamity) has eluded us, and his conception has occurred: semen ejus exsiliit et in uterum irrepsit; [(Now) it (the prevention of this calamity) has eluded us, and his conception has occurred: his semen spurted forth and crept into the womb;]
لیک استغفار این روز ولاد ** ما نگه داریم ای شاه و قباد
But (we crave) pardon for this, (and) we shall watch the day of birth, O King and Sovereign.
روز میلادش رصد بندیم ما ** تا نگردد فوت و نجهد این قضا
We shall observe (by the stars) the day of his nativity, that this event may not escape and evade us.
گر نداریم این نگه ما را بکش ** ای غلام رای تو افکار و هش
If we do not keep watch for this, kill us, O thou to whose judgement (our) thoughts and intelligence are slaves.”
تا بنه مه می‌شمرد او روز روز ** تا نپرد تیر حکم خصم‌دوز
For nine months he was counting day after day, lest the arrow of the Decree that transfixes its enemy should fly (from the bow).
بر قضا هر کو شبیخون آورد ** سرنگون آید ز خون خود خورد935
When (the world of) space makes an assault upon (the world of) non-spatiality, it falls headlong and drinks its own blood.
چون زمین با آسمان خصمی کند ** شوره گردد سر ز مرگی بر زند
When the earth shows enmity to the sky, it becomes salty (barren) and presents a spectacle of death.
نقش با نقاش پنجه می‌زند ** سبلتان و ریش خود بر می‌کند
(When) the picture (creature) struggles hand to hand with the Painter (Creator), it (only) tears out its own moustaches and beard.
خواندن فرعون زنان نوزاده را سوی میدان هم جهت مکر
How Pharaoh summoned the women who had new-born children to the maydán, (doing this) also for the sake of his plot (against Moses).
بعد نه مه شه برون آورد تخت ** سوی میدان و منادی کرد سخت
After nine months the King brought out his throne to the maydán and made a strict proclamation.
کای زنان با طفلکان میدان روید ** جمله اسرائیلیان بیرون شوید
“O women, go with your babes to the maydán; go forth, all ye of Israel.
آنچنانک پار مردان را رسید ** خلعت و هر کس ازیشان زر کشید940
Just as last year robes of honour were bestowed on the men, and every one of them bore away gold,
هین زنان امسال اقبال شماست ** تا بیابد هر یکی چیزی که خواست
Hark, O women, this year it is your fortune, so that each one (of you) may obtain the thing she desires.
مر زنان را خلعت و صلت دهد ** کودکان را هم کلاه زر نهد
He will give the women robes of honour and donations; on the children too he will put mitres of gold.
هر که او این ماه زاییدست هین ** گنجها گیرید از شاه مکین
Take heed! Every one of you that has borne a child during this month shall receive treasures from the mighty King.”
آن زنان با طفلکان بیرون شدند ** شادمان تا خیمه‌ی شه آمدند
The women went forth with their babes: they came joyfully to the King's tent.
هر زن نوزاده بیرون شد ز شهر ** سوی میدان غافل از دستان و قهر945
Every woman that had newly given birth went forth from the city to the maydán, unsuspicious of guile and vengeance.
چون زنان جمله بدو گرد آمدند ** هرچه بود آن نر ز مادر بستدند
When all the women were gathered around him, they (the King's officers) took away from the mothers whatever was male,
سر بریدندش که اینست احتیاط ** تا نروید خصم و نفزاید خباط
And cut off its head, saying, “This is a precaution, that the (King's) enemy may not grow up and that disorder may not increase.”
بوجود آمدن موسی و آمدن عوانان به خانه‌ی عمران و وحی آمدن به مادر موسی کی موسی را در آتش انداز
How Moses was born and how the officers came to ‘Imrán's house and how it was divinely revealed to the mother of Moses that she should cast Moses into the fire.
خود زن عمران که موسی برده بود ** دامن اندر چید از آن آشوب و دود
‘Imrán's wife herself, who had brought Moses (with her), kept aloof from that turmoil and fume.
آن زنان قابله در خانه‌ها ** بهر جاسوسی فرستاد آن دغا
That villain (Pharaoh) sent the midwives into the houses for the purpose of spying.
غمز کردندش که اینجا کودکیست ** نامد او میدان که در وهم و شکیست950
They gave information of her, saying, “Here is a child: she (his mother) did not come to the maydán: (make inquiry), for she is under suspicion and doubt.
اندرین کوچه یکی زیبا زنیست ** کودکی دارد ولیکن پرفنیست
In this street there is a comely woman: she has a child, but she is an artful one.”
پس عوانان آمدند او طفل را ** در تنور انداخت از امر خدا
Then the officers came: she, by the command of God, cast the child into the stove.
وحی آمد سوی زن زان با خبر ** که ز اصل آن خلیلست این پسر
From that omniscient One revelation came to the woman that this boy is of the stock of the Friend (of God),
عصمت یا نار کونی باردا ** لا تکون النار حرا شاردا
(And that) through the protection of (the Divine word), “O fire, be cool,” the fire will not be hot and untamed.
زن بوحی انداخت او را در شرر ** بر تن موسی نکرد آتش اثر955
In consequence of the revelation the woman cast him amidst the sparks: the fire produced no effect on the body of Moses.
پس عوانان بی مراد آن سو شدند ** باز غمازان کز آن واقف بدند
Then the officers went away without having attained their object, (but) again the informers, who were aware of it,
با عوانان ماجرا بر داشتند ** پیش فرعون از برای دانگ چند
Raised an altercation with the officers before Pharaoh for the sake of (earning) some petty coins,
کای عوانان باز گردید آن طرف ** نیک نیکو بنگرید اندر غرف
Saying, “O officers, go back thither, and look very carefully in the upper rooms.”
وحی آمدن به مادر موسی کی موسی را در آب افکن
How it was divinely revealed to the mother of Moses that she should throw Moses into the water.
باز وحی آمد که در آبش فکن ** روی در اومید دار و مو مکن
Once more the revelation came: “Throw him into the water; keep thy face in hope and do not tear thy hair.
در فکن در نیلش و کن اعتماد ** من ترا با وی رسانم رو سپید960
Throw him into the Nile and put trust (in Me): I will bring thee to him happily.”
این سخن پایان ندارد مکرهاش ** جمله می‌پیچید هم در ساق و پاش
This discourse hath no end. All his (Pharaoh's) plots (only) entangled his (own) legs and feet.
صد هزاران طفل می‌کشت او برون ** موسی اندر صدر خانه در درون
He was killing hundreds of thousands of children outside, (whilst) Moses (remained) indoors in the upper part of the house.
از جنون می‌کشت هر جا بد جنین ** از حیل آن کورچشم دوربین
Wherever were embryos (new-born children), in his frenzy that far-seeing blind man was killing them by cunning devices.
اژدها بد مکر فرعون عنود ** مکر شاهان جهان را خورده بود
The craft of the iniquitous Pharaoh was a dragon: it had devoured the craft of the kings of the world;
لیک ازو فرعون‌تر آمد پدید ** هم ورا هم مکر او را در کشید965
But one that was a greater Pharaoh than it came into sight and swallowed both him and his craft.
اژدها بود و عصا شد اژدها ** این بخورد آن را به توفیق خدا
It (Pharaoh's craft) was a dragon: the rod (of Moses) became a dragon, and this devoured that by the aid of God.
دست شد بالای دست این تا کجا ** تا بیزدان که الیه المنتهی
Hand is above hand: how far is this (series)? Up to God, for unto Him is the end.
کان یکی دریاست بی غور و کران ** جمله دریاها چو سیلی پیش آن
For that (Omnipotence) is a sea without bottom or shore: beside it all the seas together are (but) as a torrent.
حیله‌ها و چاره‌ها گر اژدهاست ** پیش الا الله آنها جمله لاست
If (human) devices and expedients are a dragon, (yet) beside (there is no god) except Allah they all are naught.
چون رسید اینجا بیانم سر نهاد ** محو شد والله اعلم بالرشاد970
Now that my exposition has reached this point, it lays down its head and expires; and God best knoweth the right course.
آنچ در فرعون بود اندر تو هست ** لیک اژدرهات محبوس چهست
That which was in Pharaoh, the same is in thee, but thy dragon is confined in the pit.
ای دریغ این جمله احوال توست ** تو بر آن فرعون بر خواهیش بست
Alas, all this (concerning Pharaoh) is what passes in thee: thou wouldst fain fasten it on Pharaoh.
گر ز تو گویند وحشت زایدت ** ور ز دیگر آفسان بنمایدت
If they say it of thee, there arises in thee a feeling of estrangement; and (if they tell it) of another, it seems to thee a fable.
چه خرابت می‌کند نفس لعین ** دور می‌اندازدت سخت این قرین
What ruin is wrought in thee by the accursed sensual soul! This familiar casts thee exceeding far (from God).