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).
If they fell in with him on the road, they would lie (flat) on their faces on account of the law.850
گر فتادندی به ره در پیش او ** بهر آن یاسه بخفتندی برو
The law was this: no captive in or out of season shall behold the countenance of that Prince,
یاسه این بد که نبیند هیچ اسیر ** در گه و بیگه لقای آن امیر
And whenever on the road he hears the shout of the (royal) beadles, he shall turn his face towards a wall, that he may not see;
بانگ چاووشان چو در ره بشنود ** تا ببیند رو به دیواری کند
And if he see his face, he shall be guilty of a crime, and the worst punishment shall befall him.
ور ببیند روی او مجرم بود ** آنچ بتر بر سر او آن رود
They (the Israelites) had a greed for the inaccessible countenance, since Man is greedy for that which has been forbidden.
بودشان حرص لقای ممتنع ** چون حریصست آدمی فیما منع
How they summoned the Israelites to the maydán, as a device to prevent the begetting ofMoses, on whom be peace.
به میدان خواندن بنی اسرائیل برای حیلهی ولادت موسی علیه السلام
“O captives, go ye to the maydán, for there is hope (for you) of seeing (Pharaoh) and (experiencing) munificence from the King of kings.”855
ای اسیران سوی میدانگه روید ** کز شهانشه دیدن و جودست امید
When the Israelites heard the glad news, they were thirsting and longing exceedingly for that (spectacle).
چون شنیدند مژده اسرائیلیان ** تشنگان بودند و بس مشتاق آن
They swallowed the trick and hastened in that direction and made themselves ready for the (promised) unveiling.
حیله را خوردند و آن سو تاختند ** خویشتن را بهر جلوه ساختند
Story.
حکایت
(’Twas) even as (when) here the crafty Moghul said, “I am seeking a certain one of the Egyptians.
همچنان کاینجا مغول حیلهدان ** گفت میجویم کسی از مصریان
Bring the Egyptians together on this side, in order that he who is wanted may come to hand.”
مصریان را جمع آرید این طرف ** تا در آید آنک میباید بکف
Whenever any one came, he said, “’Tis not this one: oh, come in, sir, and sit in that corner,”860
هر که میآمد بگفتا نیست این ** هین در آ خواجه در آن گوشه نشین
Till in this fashion they all were assembled, and they (the Moghuls) beheaded them by means of this trick.
تا بدین شیوه همه جمع آمدند ** گردن ایشان بدین حیلت زدند
(Through) the ill-starredness (which they incurred in consequence) of the fact that they would not obey God's summoner (and turn submissively) towards the call to prayer,
شومی آنک سوی بانگ نماز ** داعی الله را نبردندی نیاز
The invitation of the deceiver inveigled them. O righteous man, beware of the deceit of the Devil!
دعوت مکارشان اندر کشید ** الحذر از مکر شیطان ای رشید
Hearken to the cry of the poor and needy, lest thine ear receive (with approval) the cry of a cunning rogue.
بانگ درویشان و محتاجان بنوش ** تا نگیرد بانگ محتالیت گوش
(Even) if the beggars (dervishes) are covetous and depraved, (yet) seek the man of heart (the spiritual man) amongst the gluttons.865
گر گدایان طامعاند و زشتخو ** در شکمخواران تو صاحبدل بجو