O thou who, being on foot, hast contended with a horseman, thou wilt not save thy head. Now hold thy foot (desist)!
ای مری کرده پیاده با سوار ** سر نخواهی برد اکنون پای دار
How the magicians paid respect to Moses, on whom be peace, saying, “What dost thou command? Wilt thou cast down thy rod first?”
تعظیم ساحران مر موسی را علیه السلام که چه فرمایی اول تو اندازی عصا یا ما
The magicians in the time of the accursed Pharaoh, when they contended with Moses in enmity,1615
ساحران در عهد فرعون لعین ** چون مری کردند با موسی به کین
Yet gave Moses the precedence—the magicians held him in honour—
لیک موسی را مقدم داشتند ** ساحران او را مکرم داشتند
Because they said to him, “’Tis for thee to command: (if) thou wishest, do thou cast down thy rod first (of all).”
ز آن که گفتندش که فرمان آن تست ** گر تو می‌‌خواهی عصا بفکن نخست
“Nay,” said he, “first do ye, O magicians, cast down those tricks (objects of enchantment) into the middle (where all can see them).”
گفت نی اول شما ای ساحران ** افکنید آن مکرها را در میان
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).
این قدر تعظیم دینشان را خرید ** کز مری آن دست و پاهاشان برید
When the magicians acknowledged his (Moses') right, they sacrificed their hands and feet (as a penance) for the sin of that (contention).1620
ساحران چون حق او بشناختند ** دست و پا در جرم آن درباختند
To the perfect man (every) mouthful (of food) and (every) saying is lawful. Thou art not perfect: do not eat, be mute,
لقمه و نکته ست کامل را حلال ** تو نه‌‌ای کامل مخور می‌‌باش لال
Inasmuch as thou art an ear and he a tongue, not thy congener: God said to the ears, “Be silent.”
چون تو گوشی او زبان نی جنس تو ** گوشها را حق بفرمود أنصتوا
When the sucking babe is born, at first it keeps silence for a while, it is all ear.
کودک اول چون بزاید شیر نوش ** مدتی خامش بود او جمله گوش
For a while it must close its lips (and refrain) from speech, until it learns to speak;
مدتی می‌‌بایدش لب دوختن ** از سخن تا او سخن آموختن
And if it is not (silent like) an ear but makes babbling sounds, it makes itself the dumbest creature in the world.1625
ور نباشد گوش و تی‌‌تی می‌‌کند ** خویشتن را گنگ گیتی می‌‌کند
He that is deaf by nature, he that had no ear at the beginning, is dumb: how should he burst into speech?
کر اصلی کش نبود آغاز گوش ** لال باشد کی کند در نطق جوش
Since, in order to speak, one must first hear, do thou come to speech by the way of hearing.
ز آن که اول سمع باید نطق را ** سوی منطق از ره سمع اندر آ
And enter ye the houses by their doors, and seek ye the ends in their causes.
ادخلوا الأبیات من أبوابها ** و اطلبوا الأغراض فی أسبابها
There is no speech independent of the way of hearing except the speech of the Creator who is without want.
نطق کان موقوف راه سمع نیست ** جز که نطق خالق بی‌‌طمع نیست
He is the Originator, He follows no master; He is the support of all things, He hath no support,1630
مبدع است او تابع استاد نی ** مسند جمله و را اسناد نی
(While) the rest, (engaged) in handicrafts and talk, follow a master and have need of a pattern.
باقیان هم در حرف هم در مقال ** تابع استاد و محتاج مثال
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,
زین سخن گر نیستی بیگانه‌‌ای ** دلق و اشکی گیر در ویرانه‌‌ای
Because Adam by means of tears escaped from that reproof: moist tears are the breath (speech) of the penitent.
ز آن که آدم ز آن عتاب از اشک رست ** اشک تر باشد دم توبه پرست
For weeping's sake Adam came (down) to the earth, that he might be weeping and moaning and sorrowful.
بهر گریه آمد آدم بر زمین ** تا بود گریان و نالان و حزین
Adam, (cast out) from Paradise and from above the Seven (Heavens), went to the “shoe-row” for the purpose of excusing himself.1635
آدم از فردوس و از بالای هفت ** پای ماچان از برای عذر رفت
If thou art from the back of Adam and from his loins, be constant in seeking (forgiveness) amongst his company.
گر ز پشت آدمی وز صلب او ** در طلب می‌‌باش هم در طلب او
Prepare a dessert of heart-fire (burning grief) and eye-water (tears): the garden is made open (blooming) by cloud and sun.
ز آتش دل و آب دیده نقل ساز ** بوستان از ابر و خورشید است باز
What dost thou know of the taste of the water of the eyes? Thou art a lover of bread, like the blind (beggars).
تو چه دانی قدر آب دیده‌‌گان ** عاشق نانی تو چون نادیدگان