Every woman that had newly given birth went forth from the city to the maydán, unsuspicious of guile and vengeance.945
هر زن نوزاده بیرون شد ز شهر ** سوی میدان غافل از دستان و قهر
When all the women were gathered around him, they (the King's officers) took away from the mothers whatever was male,
چون زنان جمله بدو گرد آمدند ** هرچه بود آن نر ز مادر بستدند
And cut off its head, saying, “This is a precaution, that the (King's) enemy may not grow up and that disorder may not increase.”
سر بریدندش که اینست احتیاط ** تا نروید خصم و نفزاید خباط
How Moses was born and how the officers came to ‘Imrán's house and how it was divinely revealed to the mother of Moses that she should cast Moses into the fire.
بوجود آمدن موسی و آمدن عوانان به خانه‌ی عمران و وحی آمدن به مادر موسی کی موسی را در آتش انداز
‘Imrán's wife herself, who had brought Moses (with her), kept aloof from that turmoil and fume.
خود زن عمران که موسی برده بود ** دامن اندر چید از آن آشوب و دود
That villain (Pharaoh) sent the midwives into the houses for the purpose of spying.
آن زنان قابله در خانه‌ها ** بهر جاسوسی فرستاد آن دغا
They gave information of her, saying, “Here is a child: she (his mother) did not come to the maydán: (make inquiry), for she is under suspicion and doubt.950
غمز کردندش که اینجا کودکیست ** نامد او میدان که در وهم و شکیست
In this street there is a comely woman: she has a child, but she is an artful one.”
اندرین کوچه یکی زیبا زنیست ** کودکی دارد ولیکن پرفنیست
Then the officers came: she, by the command of God, cast the child into the stove.
پس عوانان آمدند او طفل را ** در تنور انداخت از امر خدا
From that omniscient One revelation came to the woman that this boy is of the stock of the Friend (of God),
وحی آمد سوی زن زان با خبر ** که ز اصل آن خلیلست این پسر
(And that) through the protection of (the Divine word), “O fire, be cool,” the fire will not be hot and untamed.
عصمت یا نار کونی باردا ** لا تکون النار حرا شاردا
In consequence of the revelation the woman cast him amidst the sparks: the fire produced no effect on the body of Moses.955
زن بوحی انداخت او را در شرر ** بر تن موسی نکرد آتش اثر
Then the officers went away without having attained their object, (but) again the informers, who were aware of it,
پس عوانان بی مراد آن سو شدند ** باز غمازان کز آن واقف بدند
Raised an altercation with the officers before Pharaoh for the sake of (earning) some petty coins,
با عوانان ماجرا بر داشتند ** پیش فرعون از برای دانگ چند
Saying, “O officers, go back thither, and look very carefully in the upper rooms.”
کای عوانان باز گردید آن طرف ** نیک نیکو بنگرید اندر غرف
How it was divinely revealed to the mother of Moses that she should throw Moses into the water.
وحی آمدن به مادر موسی کی موسی را در آب افکن
Once more the revelation came: “Throw him into the water; keep thy face in hope and do not tear thy hair.
باز وحی آمد که در آبش فکن ** روی در اومید دار و مو مکن
Throw him into the Nile and put trust (in Me): I will bring thee to him happily.”960
در فکن در نیلش و کن اعتماد ** من ترا با وی رسانم رو سپید
This discourse hath no end. All his (Pharaoh's) plots (only) entangled his (own) legs and feet.
این سخن پایان ندارد مکرهاش ** جمله می‌پیچید هم در ساق و پاش
He was killing hundreds of thousands of children outside, (whilst) Moses (remained) indoors in the upper part of the house.
صد هزاران طفل می‌کشت او برون ** موسی اندر صدر خانه در درون
Wherever were embryos (new-born children), in his frenzy that far-seeing blind man was killing them by cunning devices.
از جنون می‌کشت هر جا بد جنین ** از حیل آن کورچشم دوربین
The craft of the iniquitous Pharaoh was a dragon: it had devoured the craft of the kings of the world;
اژدها بد مکر فرعون عنود ** مکر شاهان جهان را خورده بود
But one that was a greater Pharaoh than it came into sight and swallowed both him and his craft.965
لیک ازو فرعون‌تر آمد پدید ** هم ورا هم مکر او را در کشید
It (Pharaoh's craft) was a dragon: the rod (of Moses) became a dragon, and this devoured that by the aid of God.
اژدها بود و عصا شد اژدها ** این بخورد آن را به توفیق خدا
Hand is above hand: how far is this (series)? Up to God, for unto Him is the end.
دست شد بالای دست این تا کجا ** تا بیزدان که الیه المنتهی
For that (Omnipotence) is a sea without bottom or shore: beside it all the seas together are (but) as a torrent.
کان یکی دریاست بی غور و کران ** جمله دریاها چو سیلی پیش آن
If (human) devices and expedients are a dragon, (yet) beside (there is no god) except Allah they all are naught.
حیله‌ها و چاره‌ها گر اژدهاست ** پیش الا الله آنها جمله لاست
Now that my exposition has reached this point, it lays down its head and expires; and God best knoweth the right course.970
چون رسید اینجا بیانم سر نهاد ** محو شد والله اعلم بالرشاد
That which was in Pharaoh, the same is in thee, but thy dragon is confined in the pit.
آنچ در فرعون بود اندر تو هست ** لیک اژدرهات محبوس چهست
Alas, all this (concerning Pharaoh) is what passes in thee: thou wouldst fain fasten it on Pharaoh.
ای دریغ این جمله احوال توست ** تو بر آن فرعون بر خواهیش بست
If they say it of thee, there arises in thee a feeling of estrangement; and (if they tell it) of another, it seems to thee a fable.
گر ز تو گویند وحشت زایدت ** ور ز دیگر آفسان بنمایدت
What ruin is wrought in thee by the accursed sensual soul! This familiar casts thee exceeding far (from God).
چه خرابت می‌کند نفس لعین ** دور می‌اندازدت سخت این قرین
Thy fire hath not Pharaoh's fuel; otherwise, it is one that throws out flames like Pharaoh.975
آتشت را هیزم فرعون نیست ** ورنه چون فرعون او شعله‌زنیست
Story of the snake-catcher who thought the frozen serpent was dead and wound it in ropes and brought it to Baghdád.
حکایت مارگیر کی اژدهای فسرده را مرده پنداشت در ریسمانهاش پیچید و آورد به بغداد
Listen to a tale of the chronicler, in order that you may get an inkling of this veiled mystery.
یک حکایت بشنو از تاریخ‌گوی ** تا بری زین راز سرپوشیده بوی
A snake-catcher went to the mountains to catch a snake by his incantations.
مارگیری رفت سوی کوهسار ** تا بگیرد او به افسونهاش مار
Whether one be slow or speedy (in movement), he that is a seeker will be a finder.
گر گران و گر شتابنده بود ** آنک جویندست یابنده بود
Always apply yourself with both hands (with all your might) to seeking, for search is an excellent guide on the way.
در طلب زن دایما تو هر دو دست ** که طلب در راه نیکو رهبرست
(Though you be) lame and limping and bent in figure and unmannerly, ever creep towards Him and be in quest of Him.980
لنگ و لوک و خفته‌شکل و بی‌ادب ** سوی او می‌غیژ و او را می‌طلب
Now by speech and now by silence and now by smelling, catch in every quarter the scent of the King.
گه بگفت و گه بخاموشی و گه ** بوی کردن گیر هر سو بوی شه
Jacob said to his sons, “Make search for Joseph beyond (all) bounds.
گفت آن یعقوب با اولاد خویش ** جستن یوسف کنید از حد بیش
In this search earnestly direct your every sense towards every side, like one that is ready.”
هر حس خود را درین جستن بجد ** هر طرف رانید شکل مستعد
He (Jacob) said, “Do not despair of God's breath (mercy)”; go thou (also) to and fro as one that has lost his son.
گفت از روح خدا لا تیاسوا ** همچو گم کرده پسر رو سو بسو
Inquire by means of the sense of the mouth, and lay your ears on the four roads of that (which ye seek).985
از ره حس دهان پرسان شوید ** گوش را بر چار راه آن نهید
Whenever a sweet scent comes, smell in the direction of that mystery, for ye are acquainted with that direction.
هر کجا بوی خوش آید بو برید ** سوی آن سر کاشنای آن سرید
Whenever thou art aware of a kindness from any one, ’tis possible thou mayst find the way to the source of the kindness.
هر کجا لطفی ببینی از کسی ** سوی اصل لطف ره یابی عسی
All these lovely things are from a deep Sea: leave the part and keep thine eye (fixed) upon the Whole.
این همه خوشها ز دریاییست ژرف ** جزو را بگذار و بر کل دار طرف
The wars of mankind are for the sake of Beauty; the garniture of ungarnishedness is the sign of the Túbá tree.
جنگهای خلق بهر خوبیست ** برگ بی برگی نشان طوبیست
The angers of mankind are for the sake of Peace; restlessness is ever the snare for Rest.990
خشمهای خلق بهر آشتیست ** دام راحت دایما بی‌راحتیست
Every blow is for the sake of fondness; every complaint makes (thee) aware of gratitude (due for benefits received).
هر زدن بهر نوازش را بود ** هر گله از شکر آگه می‌کند
Smell (all the way) from the part to the Whole, O noble one; smell (all the way) from opposite to opposite, O wise one.
بوی بر از جزو تا کل ای کریم ** بوی بر از ضد تا ضد ای حکیم
Assuredly wars bring peace; the snake-catcher sought the snake for the purpose of friendship.
جنگها می آشتی آرد درست ** مار گیر از بهر یاری مار جست
Man seeks a snake for the purpose of friendship and cares for one that is without care (for him).