ای مری کرده پیاده با سوار ** سر نخواهی برد اکنون پای دار

O thou who, being on foot, hast contended with a horseman, thou wilt not save thy head. Now hold thy foot (desist)!

تعظیم ساحران مر موسی را علیه السلام که چه فرمایی اول تو اندازی عصا یا ما

How the magicians paid respect to Moses, on whom be peace, saying, “What dost thou command? Wilt thou cast down thy rod first?”

ساحران در عهد فرعون لعین ** چون مری کردند با موسی به کین‌‌ 1615

The magicians in the time of the accursed Pharaoh, when they contended with Moses in enmity,

لیک موسی را مقدم داشتند ** ساحران او را مکرم داشتند

Yet gave Moses the precedence—the magicians held him in honour—

ز آن که گفتندش که فرمان آن تست ** گر تو می‌‌خواهی عصا بفکن نخست‌‌

Because they said to him, “’Tis for thee to command: (if) thou wishest, do thou cast down thy rod first (of all).”

گفت نی اول شما ای ساحران ** افکنید آن مکرها را در میان‌‌

“Nay,” said he, “first do ye, O magicians, cast down those tricks (objects of enchantment) into the middle (where all can see them).”

این قدر تعظیم دینشان را خرید ** کز مری آن دست و پاهاشان برید

This amount of respect purchased their (belief in) (the true) religion, so that it (the true belief) cut off the hands and feet of their contention (prevented them from disputing further with Moses).

ساحران چون حق او بشناختند ** دست و پا در جرم آن درباختند 1620

When the magicians acknowledged his (Moses') right, they sacrificed their hands and feet (as a penance) for the sin of that (contention).

لقمه و نکته ست کامل را حلال ** تو نه‌‌ای کامل مخور می‌‌باش لال‌‌

To the perfect man (every) mouthful (of food) and (every) saying is lawful. Thou art not perfect: do not eat, be mute,

چون تو گوشی او زبان نی جنس تو ** گوشها را حق بفرمود أنصتوا

Inasmuch as thou art an ear and he a tongue, not thy congener: God said to the ears, “Be silent.”

کودک اول چون بزاید شیر نوش ** مدتی خامش بود او جمله گوش‌‌

When the sucking babe is born, at first it keeps silence for a while, it is all ear.

مدتی می‌‌بایدش لب دوختن ** از سخن تا او سخن آموختن‌‌

For a while it must close its lips (and refrain) from speech, until it learns to speak;

ور نباشد گوش و تی‌‌تی می‌‌کند ** خویشتن را گنگ گیتی می‌‌کند 1625

And if it is not (silent like) an ear but makes babbling sounds, it makes itself the dumbest creature in the world.

کر اصلی کش نبود آغاز گوش ** لال باشد کی کند در نطق جوش‌‌

He that is deaf by nature, he that had no ear at the beginning, is dumb: how should he burst into speech?

ز آن که اول سمع باید نطق را ** سوی منطق از ره سمع اندر آ

Since, in order to speak, one must first hear, do thou come to speech by the way of hearing.

ادخلوا الأبیات من أبوابها ** و اطلبوا الأغراض فی أسبابها

And enter ye the houses by their doors, and seek ye the ends in their causes.

نطق کان موقوف راه سمع نیست ** جز که نطق خالق بی‌‌طمع نیست‌‌

There is no speech independent of the way of hearing except the speech of the Creator who is without want.

مبدع است او تابع استاد نی ** مسند جمله و را اسناد نی‌‌ 1630

He is the Originator, He follows no master; He is the support of all things, He hath no support,

باقیان هم در حرف هم در مقال ** تابع استاد و محتاج مثال‌‌

(While) the rest, (engaged) in handicrafts and talk, follow a master and have need of a pattern.

زین سخن گر نیستی بیگانه‌‌ای ** دلق و اشکی گیر در ویرانه‌‌ای‌‌

If thou art not alien to (unfit to hear) this discourse, assume the frock of a dervish and (take to shedding) tears in some deserted place,

ز آن که آدم ز آن عتاب از اشک رست ** اشک تر باشد دم توبه پرست‌‌

Because Adam by means of tears escaped from that reproof: moist tears are the breath (speech) of the penitent.

بهر گریه آمد آدم بر زمین ** تا بود گریان و نالان و حزین‌‌

For weeping's sake Adam came (down) to the earth, that he might be weeping and moaning and sorrowful.

آدم از فردوس و از بالای هفت ** پای ماچان از برای عذر رفت‌‌ 1635

Adam, (cast out) from Paradise and from above the Seven (Heavens), went to the “shoe-row” for the purpose of excusing himself.

گر ز پشت آدمی وز صلب او ** در طلب می‌‌باش هم در طلب او

If thou art from the back of Adam and from his loins, be constant in seeking (forgiveness) amongst his company.

ز آتش دل و آب دیده نقل ساز ** بوستان از ابر و خورشید است باز

Prepare a dessert of heart-fire (burning grief) and eye-water (tears): the garden is made open (blooming) by cloud and sun.

تو چه دانی قدر آب دیده‌‌گان ** عاشق نانی تو چون نادیدگان‌‌

What dost thou know of the taste of the water of the eyes? Thou art a lover of bread, like the blind (beggars).