قعر جو پر گوهرست و پر ز در ** هین مکن تیره که هست او صاف حر

The bottom of the river is full of jewels and full of pearls: take heed, do not make (the water) turbid, for it is (originally) pure and free (from pollution).

جان مردم هست مانند هوا ** چون بگرد آمیخت شد پرده‌ی سما

The spirit of man resembles air: when it (air) is mixed with dust, it veils the sky,

مانع آید او ز دید آفتاب ** چونک گردش رفت شد صافی و ناب 2485

And prevents (the eye) from seeing the sun; (but) when its dust is gone, it becomes pure and undefiled.

با کمال تیرگی حق واقعات ** می‌نمودت تا روی راه نجات

Notwithstanding thy complete darkness, God was showing visions unto thee, that thou might’st wend the way of deliverance.

باز گفتن موسی علیه‌السلام اسرار فرعون را و واقعات او را ظهر الغیب تابخبیری حق ایمان آورد یا گمان برد

How Moses, on whom be peace, declared (by inspiration) from the Unseen the secret thoughts and visions of Pharaoh, in order that he might truly believe in the omniscience of God or (at least) hold that opinion.

ز آهن تیره بقدرت می‌نمود ** واقعاتی که در آخر خواست بود

From the dark iron (of thy nature) He, by His power, was showing forth the visions that should come to pass in the end,

تا کنی کمتر تو آن ظلم و بدی ** آن همی‌دیدی و بتر می‌شدی

In order that thou might’st lessen (refrain from) that injustice and wickedness: thou wert seeing those (visions) and becoming more wicked.

نقشهای زشت خوابت می‌نمود ** می‌رمیدی زان و آن نقش تو بود

He was showing unto thee hideous forms in dream: thou wert shrinking back from them, and (in reality) they were thy (own) form;

هم‌چو آن زنگی که در آیینه دید ** روی خود را زشت و بر آیینه رید 2490

Like the Ethiopian (negro) who saw in the mirror that his face was ugly, et in speculum cacavit, [Like the Ethiopian (negro) who saw in the mirror that his face was ugly, and defecated upon the mirror,]

که چه زشتی لایق اینی و بس ** زشتیم آن تواست ای کور خس

Saying, ‘How ugly thou art! Thou art deserving only of this.’ (The mirror replies), ‘My ugliness belongs to thee, O vile blind one.

این حدث بر روی زشتت می‌کنی ** نیست بر من زانک هستم روشنی

Thou art putting this filth on thy ugly face: it is not on me, for I have splendour.’

گاه می‌دیدی لباست سوخته ** گه دهان و چشم تو بر دوخته

At one time thou wert seeing (in vision) thy raiment burnt; at another time thy mouth and eyes stitched up;

گاه حیوان قاصد خونت شده ** گه سر خود را به دندان دده

Now a (rapacious) animal seeking thy blood; now thy head in the teeth of a wild beast;

گه نگون اندر میان آبریز ** گه غریق سیل خون‌آمیز تیز 2495

Now (in thy dream thou wert) upside down in the midst of a latrine; now sunk in a fierce blood-dyed torrent;

گه ندات آمد ازین چرخ نقی ** که شقیی و شقیی و شقی

Now from this pure heaven came to thee a voice crying, ‘Thou art damned, thou art damned, damned’;

گه ندات آمد صریحا از جبال ** که برو هستی ز اصحاب الشمال

Now from the mountains came to thee a voice, (saying) plainly, ‘Begone! Thou art one of the people of the left hand’;

گه ندا می‌آمدت از هر جماد ** تا ابد فرعون در دوزخ فتاد

Now from every inanimate thing was coming to thee a voice (which cried), ‘Pharaoh is fallen into Hell for evermore’;

زین بترها که نمی‌گویم ز شرم ** تا نگردد طبع معکوس تو گرم

(And thou sawest) worse things than these, which from shame I will not tell, lest thy perverted nature become hot (with anger).

اندکی گفتم به تو ای ناپذیر ** ز اندکی دانی که هستم من خبیر 2500

I have told thee a little, O thou who wilt not accept (my warning): from a little thou mayst know that I am acquainted (with the whole).

خویشتن را کور می‌کردی و مات ** تا نیندیشی ز خواب و واقعات

Thou wert making thyself blind and dead, that thou might’st not bethink thee of the dreams and visions.

چند بگریزی نک آمد پیش تو ** کوری ادراک مکراندیش تو

How long wilt thou flee? Lo, it is come to thee in despite of thy guile-meditating perception.

بیان آنک در توبه بازست

Explaining that the door of repentance is open.

هین مکن زین پس فراگیر احتراز ** که ز بخشایش در توبه‌ست باز

Hark, do not act (so) henceforth, (but) take precaution, for through (God's) bounty the door of repentance is open.

توبه را از جانب مغرب دری ** باز باشد تا قیامت بر وری

From the quarter of the West a door of repentance is open to mankind till the Resurrection.

تا ز مغرب بر زند سر آفتاب ** باز باشد آن در از وی رو متاب 2505

Till the sun lifts up its head (rises) from the West, that door is open: do not avert thy face from it.

هست جنت را ز رحمت هشت در ** یک در توبه‌ست زان هشت ای پسر

By the mercy (of God) Paradise hath eight doors: one of those eight is the door of repentance, O son.

آن همه گه باز باشد گه فراز ** وآن در توبه نباشد جز که باز

All the others are sometimes open, sometimes shut; and never is the door of repentance but open.

هین غنیمت دار در بازست زود ** رخت آنجا کش به کوری حسود

Come, seize the opportunity: the door is open: carry thy baggage thither at once in despite of the envious (Devil).

گفتن موسی علیه‌السلام فرعون را کی از من یک پند قبول کن و چهار فضیلت عوض بستان

How Moses, on whom be peace, said to Pharaoh, "Accept one counsel from me and take four excellent qualities as recompense."

هین ز من بپذیر یک چیز و بیار ** پس ز من بستان عوض آن را چهار

Come, accept from me one thing and bring (it into practice), and then take from me four as recompense for that.”

گفت ای موسی کدامست آن یکی ** شرح کن با من از آن یک اندکی 2510

He replied, “O Moses, what is that one thing? Explain to me a little about that one thing.”

گفت آن یک که بگویی آشکار ** که خدایی نیست غیر کردگار

“That one thing,” said he, “is that thou shouldst say publicly that there is no god but the Maker,

خالق افلاک و انجم بر علا ** مردم و دیو و پری و مرغ را

The Creator of the heavenly spheres and of the stars on high and of man and devil and genie and bird,

خالق دریا و دشت و کوه و تیه ** ملکت او بی‌حد و او بی‌شبیه

The Creator of sea and plain and mountain and desert: His sovereignty is without limit and He is without like.”

گفت ای موسی کدامست آن چهار ** که عوض بدهی مرا بر گو بیار

He (Pharaoh) said, “O Moses, what are those four things that thou wilt give me in recompense? Declare (what they are) and bring (them before me),

تا بود کز لطف آن وعده‌ی حسن ** سست گردد چارمیخ کفر من 2515

That perchance, by the favour of that goodly promise, the crucifixion (torment) of my unbelief may be assuaged.

بوک زان خوش وعده‌های مغتنم ** برگشاید قفل کفر صد منم

Perchance the lock of my hundred maunds' weight of unbelief may be opened by those fair and desirable promises.

بوک از تاثیر جوی انگبین ** شهد گردد در تنم این زهر کین

Perchance, by the effect of the river of honey, this poison of hatred may be turned into honey in my body;

یا ز عکس جوی آن پاکیزه شیر ** پرورش یابد دمی عقل اسیر

Or by the reflexion of the river of that pure milk, (my) captive intelligence may be nourished for a moment;

یا بود کز عکس آن جوهای خمر ** مست گردم بو برم از ذوق امر

Or perchance, by the reflexion of those rivers of wine, I may be intoxicated and obtain a scent of the delight of (obedience to) the (Divine) command;

یا بود کز لطف آن جوهای آب ** تازگی یابد تن شوره‌ی خراب 2520

Or perchance, by the favour of those rivers of water, my barren devastated body may gain refreshment—

شوره‌ام را سبزه‌ای پیدا شود ** خارزارم جنت ماوی شود

Some verdure may appear on my barren soil, my thorn-brake may become the Garden of (everlasting) abode;

بوک از عکس بهشت و چار جو ** جان شود از یاری حق یارجو

Perchance, by the reflexion of Paradise and the four rivers, my spirit, through God's befriending (it), may become a seeker of the Friend,

آنچنان که از عکس دوزخ گشته‌ام ** آتش و در قهر حق آغشته‌ام

In the same fashion as from the reflexion of Hell I have become fire and am steeped in the wrath of God.

گه ز عکس مار دوزخ هم‌چو مار ** گشته‌ام بر اهل جنت زهربار

At one moment, from the reflexion of the snake of Hell I have become (engaged in) dropping poison, like a snake, on those who shall dwell in Paradise;

گه ز عکس جوشش آب حمیم ** آب ظلمم کرده خلقان را رمیم 2525

At another time, from the reflexion of the boiling of the hot water (of Hell), the water of my oppression has made the people (like) rotten bones.

من ز عکس زمهریرم زمهریر ** یا ز عکس آن سعیرم چون سعیر

From the reflexion of the zamharír (intense cold of Hell) I am (as) the zamharír; or from the reflexion of the sa‘ír (flames of Hell) I am as the sa‘ír.

دوزخ درویش و مظلومم کنون ** وای آنک یابمش ناگه زبون

I am now the Hell of the poor and oppressed: woe to him whom I suddenly find subject (to me)!”

شرح کردن موسی علیه‌السلام آن چهار فضیلت را جهت پای مزد ایمان فرعون

How Moses, on whom be peace, explained those four excellent qualities (which should be bestowed) as a reward for Pharaoh's coming into the Faith.

گفت موسی که اولین آن چهار ** صحتی باشد تنت را پایدار

Moses said, "The first of those four will be constant health for thy body:

این علل‌هایی که در طب گفته‌اند ** دور باشد از تنت ای ارجمند

These maladies that are described in (books of) Medicine will be far from thy body, O estimable one.

ثانیا باشد ترا عمر دراز ** که اجل دارد ز عمرت احتراز 2530

Secondly, thou wilt have a long life, for death will be cautious of (attacking) thy life;

وین نباشد بعد عمر مستوی ** که بناکام از جهان بیرون روی

And after a life uniform (in happiness) this will not be (the sequel, namely) that thou wilt go forth from the world against thy will;

بلک خواهان اجل چون طفل شیر ** نه ز رنجی که ترا دارد اسیر

Nay, but (thou wilt go) desiring death as the sucking babe (desires milk), not on account of the pain that holds thee captive.