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
For because of the hair and bones of the perished the travellers' feet find no way.
که ز موی و استخوان هالکان ** می‌نیابد راه پای سالکان
The whole way is (covered with) bones and hair and sinews: many is the thing that the sword of Vengeance hath made nothing.
جمله‌ی راه استخوان و موی و پی ** بس که تیغ قهر لاشی کرد شی
God hath said that (His) servants (who are) attended by (His) help walk on the earth quietly and meekly.
گفت حق که بندگان جفت عون ** بر زمین آهسته می‌رانند و هون
How should a bare-footed man go into the thorn-thicket save with halting and reflection and cautiously?835
پا برهنه چون رود در خارزار ** جز بوقفه و فکرت و پرهیزگار
The Decree was saying this (to them), but their ears were closed in the (muffling) veil of their hotheadedness.
این قضا می‌گفت لیکن گوششان ** بسته بود اندر حجاب جوششان
(All) eyes and ears have been closed, except for them that have escaped from themselves.
چشمها و گوشها را بسته‌اند ** جز مر آنها را که از خود رسته‌اند
Who but Grace shall open the eyes? Who but Love shall allay the (Divine) Wrath?
جز عنایت که گشاید چشم را ** جز محبت که نشاند خشم را
Truly, may no one in the world have toil without (God's) prospering (it)! And God best knoweth the right course.
جهد بی توفیق خود کس را مباد ** در جهان والله اعلم بالسداد
The Story of Pharaoh's dream of the coming of Moses, on whom be peace, and how he took thought to relieve himself (of the threatened danger).
قصه‌ی خواب دیدن فرعون آمدن موسی را علیه السلام و تدارک اندیشیدن
Inasmuch as Pharaoh's toil was unblest (by God), whatsoever he would stitch, that (stitching) was (in effect an act of) ripping asunder.840
جهد فرعونی چو بی توفیق بود ** هرچه او می‌دوخت آن تفتیق بود
He had a thousand astrologers at his beck, and also a countless multitude of dream-interpreters and magicians.
از منجم بود در حکمش هزار ** وز معبر نیز و ساحر بی‌شمار
There was shown to him in a dream the coming of Moses, who would destroy Pharaoh and his kingdom.
مقدم موسی نمودندش بخواب ** که کند فرعون و ملکش را خراب
He said to the interpreters and astrologers, “How may (the fulfilment of) the ill-boding phantasm and dream be warded off?”
با معبر گفت و با اهل نجوم ** چون بود دفع خیال و خواب شوم
They all said to him, “We will contrive something, we will waylay the birth (of Moses), like brigands.”
جمله گفتندش که تدبیری کنیم ** راه زادن را چو ره‌زن می‌زنیم
(They waited) till the night arrived on which the begetting (of Moses) took place; those Pharaoh's men deemed it advisable,845
تا رسید آن شب که مولد بود آن ** رای این دیدند آن فرعونیان
Early on that day, to bring forth the King's banquet and throne towards the maydán (public arena outside of the city),
که برون آرند آن روز از پگاه ** سوی میدان بزم و تخت پادشاه
(Proclaiming), “Welcome, O all ye Israelites! The King calls you from that place (where ye are),
الصلا ای جمله اسرائیلیان ** شاه می‌خواند شما را زان مکان
That he may show unto you his face unveiled, and do kindness unto you for the sake of the (Divine) recompense”;
تا شما را رو نماید بی نقاب ** بر شما احسان کند بهر ثواب
For to those captives there was naught but farness (from Pharaoh's presence): the sight of Pharaoh was not permitted (to them).