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3
1215-1239

  • “O soul of thy father, when a magician goes to sleep, his work becomes tarnished and dim.” 1215
  • جان بابا چونک ساحر خواب شد ** کار او بی رونق و بی‌تاب شد

  • Both (the magician's sons) kissed his grave and turned away (and came) to Egypt for the purpose of this mighty struggle.
  • هر دو بوسیدند گورش را و تفت ** تا بمصر از بهر آن پیگار زفت

  • When they came to Egypt for the sake of that enterprise, they sought after Moses and his house.
  • چون به مصر از بهر آن کار آمدند ** طالب موسی و خانه‌ی او شدند

  • It chanced that on the day of their arrival Moses was asleep under a palm-tree,
  • اتفاق افتاد کان روز ورود ** موسی اندر زیر نخلی خفته بود

  • So the folk gave them a clue to him, saying, “Go, seek yonder in the direction of the palm-grove.”
  • پس نشان دادندشان مردم بدو ** که برو آن سوی نخلستان بجو

  • When he (the magician's son) came (thither), he espied amongst the date trees a sleeper who was the wake fullest man in the world. 1220
  • چون بیامد دید در خرمابنان ** خفته‌ای که بود بیدار جهان

  • For pleasure's sake he had shut the two eyes of his head, (but) all Heaven and Earth were under his gaze.
  • بهر نازش بسته او دو چشم سر ** عرش و فرشش جمله در زیر نظر

  • Oh, (there is) many a one whose eye is awake and whose heart is asleep: what, in truth, should be seen by the eyes of creatures of water and clay?
  • ای بسا بیدارچشم و خفته‌دل ** خود چه بیند دید اهل آب و گل

  • (But) he that keeps his heart awake—though the eye of his head may sleep, it (his heart) will open a hundred eyes.
  • آنک دل بیدار دارد چشم سر ** گر بخسپد بر گشاید صد بصر

  • If you are not one of (illumined) heart, be awake (keep vigil), be a seeker of the (illumined) heart, and be (always) in strife (with your fleshly soul);
  • گر تو اهل دل نه‌ای بیدار باش ** طالب دل باش و در پیکار باش

  • But if your heart hath been awakened, sleep sound: thy (spiritual) eye is not absent from the seven (heavens) and the six (directions). 1225
  • ور دلت بیدار شد می‌خسپ خوش ** نیست غایب ناظرت از هفت و شش

  • The Prophet said, “Mine eye slumbers, but when doth my heart slumber in drowsiness?”
  • گفت پیغامبر که خسپد چشم من ** لیک کی خسپد دلم اندر وسن

  • The King is awake: suppose the guardsman is asleep, (what does it matter?). May (my) soul be sacrificed to the sleepers whose hearts are seeing!
  • شاه بیدارست حارس خفته گیر ** جان فدای خفتگان دل‌بصیر

  • The description of the heart's wakefulness, O spiritual man, would not be contained in thousands of rhymed couplets.
  • وصف بیداری دل ای معنوی ** در نگنجد در هزاران مثنوی

  • When they (the magicians) saw that he was sleeping outstretched, they made preparations for stealing the rod.
  • چون بدیدندش که خفتست او دراز ** بهر دزدی عصا کردند ساز

  • The magicians quickly approached the rod, saying, “We must go behind him and then snatch it (from him).” 1230
  • ساحران قصد عصا کردند زود ** کز پسش باید شدن وانگه ربود

  • When they prepared (to approach) a little nearer, the rod began to shake.
  • اندکی چون پیشتر کردند ساز ** اندر آمد آن عصا در اهتزاز

  • The rod quivered upon itself in such wise (that) both (magicians) on the spot became petrified by the shock (of terror).
  • آنچنان بر خود بلرزید آن عصا ** کان دو بر جا خشک گشتند از وجا

  • After that, it turned into a dragon and made a rush (at them): both fled, and pale of countenance
  • بعد از آن شد اژدها و حمله کرد ** هر دوان بگریختند و روی‌زرد

  • Began to fall on their faces from affright, tumbling panic-stricken down every slope.
  • رو در افتادن گرفتند از نهیب ** غلط غلطان منهزم در هر نشیب

  • Then to them it became certain that he (Moses) was from Heaven, since they were seeing the limit of (the power of) magicians. 1235
  • پس یقینشان شد که هست از آسمان ** زانک می‌دیدند حد ساحران

  • Afterwards diarrhoea and fever appeared in them, and their case reached the last gasp and the death-agony.
  • بعد از آن اطلاق و تبشان شد پدید ** کارشان تا نزع و جان کندن رسید

  • Then at once they sent a man to Moses to excuse that (which they had done),
  • پس فرستادند مردی در زمان ** سوی موسی از برای عذر آن

  • Saying, “We have put (thee) to the test, and how should (the thought of) testing thee occur to us unless there be envy (as a motive)?
  • کامتحان کردیم و ما را کی رسد ** امتحان تو اگر نبود حسد

  • We are sinners against the King (God): do thou crave pardon for us, O thou that art the elect of the elect of the Court of God.”
  • مجرم شاهیم ما را عفو خواه ** ای تو خاص الخاص درگاه اله