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3
782-831

  • Riches are a snake, for therein are poisons; and popular favour and worship is a dragon.
  • مال مار آمد که در وی زهرهاست ** و آن قبول و سجده‌ی خلق اژدهاست

  • Ah, do not assume a virtue (which thou dost not possess), O Pharaoh: thou art a jackal, do not in any wise behave as a peacock.
  • های ای فرعون ناموسی مکن ** تو شغالی هیچ طاووسی مکن

  • If thou appear in the direction of the peacocks, thou art in capable of (their) display and thou wilt be put to shame.
  • سوی طاووسان اگر پیدا شوی ** عاجزی از جلوه و رسوا شوی

  • Moses and Aaron were as peacocks: they flapped the wings of display upon thy head and face. 785
  • موسی و هارون چو طاووسان بدند ** پر جلوه بر سر و رویت زدند

  • Thy foulness and disgrace were exposed, thou didst fall head-long from thy height.
  • زشتیت پیدا شد و رسواییت ** سرنگون افتادی از بالاییت

  • When thou sawest the touchstone, thou becamest black, like adulterated coin: the leonine figure vanished, and the dog was revealed.
  • چون محک دیدی سیه گشتی چو قلب ** نقش شیری رفت و پیدا گشت کلب

  • O foul mangy dog, through greed and exuberant insolence do not clothe thyself in the lion’s skin.
  • ای سگ‌گرگین زشت از حرص و جوش ** پوستین شیر را بر خود مپوش

  • The roar of the lion will demand from thee the test (of thy sincerity). The figure of a lion , and then the dispositions of dogs!
  • غره‌ی شیرت بخواهد امتحان ** نقش شیر و آنگه اخلاق سگان

  • Explanation of (the text), And thou wilt surely know them in the perversion of their speech.
  • تفسیر ولتعرفنهم فی لحن القول

  • God said to the Prophet in the course (of the Qur’án), “One sign of the hypocritical is easier (to perceive than other signs): 790
  • گفت یزدان مر نبی را در مساق ** یک نشانی سهل‌تر ز اهل نفاق

  • Though the hypocrite be big, handsome, and terrible, thou wilt recognise him in his perverse enunciation and speech.”
  • گر منافق زفت باشد نغز و هول ** وا شناسی مر ورا در لحن و قول

  • When you are buying earthenware pots, you make a trial, O purchaser.
  • چون سفالین کوزه‌ها را می‌خری ** امتحانی می‌کنی ای مشتری

  • You give the pot a tap with your hand: why? In order that you may know the cracked one by the sound (which it makes).
  • می‌زنی دستی بر آن کوزه چرا ** تا شناسی از طنین اشکسته را

  • The voice of the cracked one is different; the voice is a cháwúsh (beadle): it goes in front of it (the pot).
  • بانگ اشکسته دگرگون می‌بود ** بانگ چاووشست پیشش می‌رود

  • The voice comes in order to make it known: it determines (the character of) it, as the verb (determines the form of) the masdar (verbal noun). 795
  • بانگ می‌آید که تعریفش کند ** همچو مصدر فعل تصریفش کند

  • When the subject of (Divine) probation cropped up, the story of Hárút at once came into my memory.
  • چون حدیث امتحان رویی نمود ** یادم آمد قصه‌ی هاروت زود

  • The Story of Hárút and Márút and their boldness in encountering the probations of God most High.
  • قصه‌ی هاروت و ماروت و دلیری ایشان بر امتحانات حق تعالی

  • Before this (occasion), we had told a little of it: what, indeed, should we tell? (We can tell only) one (item) of its thousands.
  • پیش ازین زان گفته بودیم اندکی ** خود چه گوییم از هزارانش یکی

  • I wished to speak of the (spiritual) truths (contained) in it, (but) till now they have remained (untold) on account of hindrances.
  • خواستم گفتن در آن تحقیقها ** تا کنون وا ماند از تعویقها

  • (Now) once again a little of its much shall be told—the description (as it were) of a single limb of the elephant.
  • حمله‌ی دیگر ز بسیارش قلیل ** گفته آید شرح یک عضوی ز پیل

  • Listen to (the tale of) Hárút and Márút, O thou to whose face we are (devoted) slaves and servants. 800
  • گوش کن هاروت را ماروت را ** ای غلام و چاکران ما روت را

  • They (Hárút and Márút) were intoxicated with the spectacle of God and with the marvels of the King's gradual temptation (of them).
  • مست بودند از تماشای اله ** وز عجایبهای استدراج شاه

  • Such intoxication arises (even) from God's gradual temptation, so that (you may judge) what intoxications are wrought by the ascension to God.
  • این چنین مستیست ز استدراج حق ** تا چه مستیها کند معراج حق

  • The bait in His snare produced intoxication like this: what things, (then), can the table of His bounty reveal!
  • دانه‌ی دامش چنین مستی نمود ** خوان انعامش چه‌ها داند گشود

  • They were drunken and freed from the noose: they were uttering rapturous cries in the fashion of lovers;
  • مست بودند و رهیده از کمند ** های هوی عاشقانه می‌زدند

  • (But) in their road there was one ambush and trial: its mighty wind would sweep the mountain away like straw. 805
  • یک کمین و امتحان در راه بود ** صرصرش چون کاه که را می‌ربود

  • The (Divine) trial was turning them upside down, (but) how should one that is drunken have consciousness of these things?
  • امتحان می‌کردشان زیر و زبر ** کی بود سرمست را زینها خبر

  • To him pit and open field are one, to him dungeon and pit are a pleasant path to tread.
  • خندق و میدان بپیش او یکیست ** چاه و خندق پیش او خوش مسلکیست

  • The mountain-goat runs up that high mountain for the sake of (getting) some harmless food.
  • آن بز کوهی بر آن کوه بلند ** بر دود از بهر خوردی بی‌گزند

  • Whilst he browses, suddenly he sees another trick played by the ordinance of Heaven.
  • تا علف چیند ببیند ناگهان ** بازیی دیگر ز حکم آسمان

  • He casts his gaze upon another mountain: on that other mountain he espies a she-goat. 810
  • بر کهی دیگر بر اندازد نظر ** ماده بز بیند بر آن کوه دگر

  • Straightway his eye is darkened: he leaps madly from this mountain to that.
  • چشم او تاریک گردد در زمان ** بر جهد سرمست زین که تا بدان

  • To him it seems as near (and easy) as to run round the sink (in the court) of a house.
  • آنچنان نزدیک بنماید ورا ** که دویدن گرد بالوعه‌ی سرا

  • Those thousands of ells (are made to) appear to him (as) two ells, in order that from mad infatuation the impulse to leap may come to him.
  • آن هزاران گز دو گز بنمایدش ** تا ز مستی میل جستن آیدش

  • As soon as he leaps, he falls midway between the two pitiless mountains.
  • چونک بجهد در فتد اندر میان ** در میان هر دو کوه بی امان

  • He had fled to the mountain (to escape) from the hunters: his very refuge shed his blood. 815
  • او ز صیادان به که بگریخته ** خود پناهش خون او را ریخته

  • The hunters are seated between the two mountains in expectation of this awesome decree (of God).
  • شسته صیادان میان آن دو کوه ** انتظار این قضای با شکوه

  • The capture of this (mountain-)goat is, for the most part, (accomplished) in this manner; else (it would be difficult, for) he is agile and nimble and quick to see the enemy.
  • باشد اغلب صید این بز همچنین ** ورنه چالاکست و چست و خصم‌بین

  • Though Rustam have (a huge) head and moustache, lust will certainly be the snare to catch his feet.
  • رستم ارچه با سر و سبلت بود ** دام پاگیرش یقین شهوت بود

  • Be cut off, like me, from the intoxication of lust: look at the intoxication of lust in the camel!
  • همچو من از مستی شهوت ببر ** مستی شهوت ببین اندر شتر

  • Know, again, that this intoxication of lust in the (terrestrial) world is (to be) deemed of small account beside the intoxication of the angels. 820
  • باز این مستی شهوت در جهان ** پیش مستی ملک دان مستهان

  • The intoxication of that one (the angel) breaks (reduces to insignificance) the intoxication of this one (the human being): how should he (the angel) show any propensity to lust?
  • مستی آن مستی این بشکند ** او به شهوت التفاتی کی کند

  • Until you have drunk sweet water, briny water is sweet, sweet as the light in the eye;
  • آب شیرین تا نخوردی آب شور ** خوش بود خوش چون درون دیده نور

  • (But) a single drop of the wines of Heaven causes the soul to be rapt away from the wine and cupbearers (of this world)—
  • قطره‌ای از باده‌های آسمان ** بر کند جان را ز می وز ساقیان

  • So that (you may imagine) what intoxications befall the angels and the spirits purified by the Divine glory,
  • تا چه مستیها بود املاک را ** وز جلالت روحهای پاک را

  • Who have set their hearts on that wine at one smell (of it), and have broken the jar of this world's wine;— 825
  • که به بوی دل در آن می بسته‌اند ** خم باده‌ی این جهان بشکسته‌اند

  • Except, maybe, them that are in despair and far (from God), (outcasts) like infidels hidden (buried) in graves,
  • جز مگر آنها که نومیدند و دور ** همچو کفاری نهفته در قبور

  • (Them that) have lost all hope of both worlds and have sown thorns without end.
  • ناامید از هر دو عالم گشته‌اند ** خارهای بی‌نهایت کشته‌اند

  • Therefore they (Hárút and Márút), because of their feelings of intoxication, said, “Alas, we would rain upon the earth, like clouds;
  • پس ز مستیها بگفتند ای دریغ ** بر زمین باران بدادیمی چو میغ

  • We would spread in this place of injustice (a carpet of) justice and equity and devotions and faithfulness.”
  • گستریدیمی درین بی‌داد جا ** عدل و انصاف و عبادات و وفا

  • This they said, and the Divine decree was saying (to them), “Stop! Before your feet there is many an unseen pitfall.” 830
  • این بگفتند و قضا می‌گفت بیست ** پیش پاتان دام ناپیدا بسیست

  • Beware, do not run boldly into the desert of woe! Beware, do not push on blindly into the Karbalá (of tribulation),
  • هین مدو گستاخ در دشت بلا ** هین مران کورانه اندر کربلا