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2
2493-2517

  • To praise any one present is (a cause of) embarrassment; on this account I am purposely using the name of Moses, like this.
  • مدح حاضر وحشت است از بهر این ** نام موسی می‏برم قاصد چنین‏

  • Otherwise, how should Moses deem it right that I make mention of anybody before thee?
  • ور نه موسی کی روا دارد که من ** پیش تو یاد آورم از هیچ تن‏

  • Our covenant hath been broken hundreds and thousands of times; Thy covenant, like a mountain, stands firm and stable. 2495
  • عهد ما بشکست صد بار و هزار ** عهد تو چون کوه ثابت برقرار

  • Our covenant is straw and subject to every wind (of passion); Thy covenant is a mountain, and even more than a hundred mountains.
  • عهد ما کاه و به هر بادی زبون ** عهد تو کوه و ز صد که هم فزون‏

  • By the truth of that power (which is Thine), have some mercy upon our mutability, O Ruler of (all) mutations!
  • حق آن قوت که بر تلوین ما ** رحمتی کن ای امیر لونها

  • We have seen ourselves (as we really are) and our shame. Put us not to further trial, O King,
  • خویش را دیدیم و رسوایی خویش ** امتحان ما مکن ای شاه بیش‏

  • So that (by sparing us) Thou wilt have concealed other disgraces, O Bounteous One whose help we implore!
  • تا فضیحت‏های دیگر را نهان ** کرده باشی ای کریم مستعان‏

  • Thou art infinite in beauty and perfection; we are infinite in wrongness and error. 2500
  • بی‏حدی تو در جمال و در کمال ** در کژی ما بی‏حدیم و در ضلال‏

  • Direct Thy infinity, O Bounteous One, upon the infinite wrongness of a handful of vile wretches (such as we are).
  • بی‏حدی خویش بگمار ای کریم ** بر کژی بی‏حد مشتی لئیم‏

  • Oh, come, for of our cloth-piece (only) a single thread remains we were a city, and (only) a single wall remains.
  • هین که از تقطیع ما یک تار ماند ** مصر بودیم و یکی دیوار ماند

  • (Save) the remnant, (save) the remnant, O Sovereign, that the soul of the Devil may not rejoice entirely––
  • البقیه البقیه ای خدیو ** تا نگردد شاد کلی جان دیو

  • Not for our sakes, (but) for the sake of the primal grace through which Thou didst seek out them that had lost the way.
  • بهر ما نه بهر آن لطف نخست ** که تو کردی گمرهان را باز جست‏

  • As Thou hast shown Thy power, (so now) show Thy mercy, O Thou who hast implanted feelings of mercy in flesh and fat. 2505
  • چون نمودی قدرتت بنمای رحم ** ای نهاده رحمها در لحم و شحم‏

  • If this prayer increase Thy wrath, do Thou teach (us) to pray, O Lord,
  • این دعا گر خشم افزاید ترا ** تو دعا تعلیم فرما مهترا

  • Even as, (when) Adam fell from Paradise, Thou gavest him (leave) to turn (in penitence) toward Thee, so that he escaped from the ugly Devil.”
  • آن چنان کادم بیفتاد از بهشت ** رجعتش دادی که رست از دیو زشت‏

  • Who is the Devil that he should surpass Adam and win the game from him on such a board?
  • دیو که بود کاو ز آدم بگذرد ** بر چنین نطعی از او بازی برد

  • In truth, it all turned out to Adam’s advantage: that guile became a curse to the envious one.
  • در حقیقت نفع آدم شد همه ** لعنت حاسد شده آن دمدمه‏

  • He (the Devil) saw one game, (but) he did not see two hundred games (which he should lose): therefore he cut down the supports of his own house. 2510
  • بازیی دید و دو صد بازی ندید ** پس ستون خانه‏ی خود را برید

  • He set fire by night to the cornfield of others; (meanwhile) O wind, drive the fire into his field!
  • آتشی زد شب به کشت دیگران ** باد آتش را به کشت او بران‏

  • The (Divine) curse was a blind to the Devil, so that he regarded that trickery (of his) as harm to (his) enemy.
  • چشم بندی بود لعنت دیو را ** تا زیان خصم دید آن ریو را

  • The (Divine) curse is that which makes him (any one) see falsely, and makes him envious, self-conceited, and malicious,
  • لعنت این باشد که کژبینش کند ** حاسد و خود بین و پر کینش کند

  • To the end that he may not know that whoever does evil, it (that evil) will at last come back and smite him.
  • تا نداند که هر آن که کرد بد ** عاقبت باز آید و بر وی زند

  • He sees all the master-moves invertedly: (hence) they result in check-mate to him and (in) failure and defeat. 2515
  • جمله فرزین بندها بیند بعکس ** مات بر وی گردد و نقصان و وکس‏

  • (The curse blinds him), because, if he regard himself as naught, (if) he regard the wound (his moral and spiritual blindness) as deadly and festering,
  • ز انکه گر او هیچ بیند خویش را ** مهلک و ناسور بیند ریش را

  • Pain will arise from such looking within, and the pain will bring him out from the veil (of self-conceit).
  • درد خیزد زین چنین دیدن درون ** درد او را از حجاب آرد برون‏