Maritus dixit, “O scortum, iste quis est qui velut simia super te venit?” [(Her) husband said, “Who is that one, O whore, who has come to be on top of you like an ape?”]
گفت شوهر کیست آن ای روسپی ** که به بالای تو آمد چون کپی
“Nay,” said the wife, “there is no one here but me. Hark, thy head is turned: don't talk nonsense.”
گفت زن نه نیست اینجا غیر من ** هین سرت برگشته شد هرزه متن
He repeated the charge against his wife. “This,” said the wife, “is from the pear-tree.3555
او مکرر کرد بر زن آن سخن ** گفت زن این هست از امرودبن
From the top of the pear-tree I was seeing just as falsely as you, O cuckold.
از سر امرودبن من هم‌چنان ** کژ همی دیدم که تو ای قلتبان
Hark, come down, that you may see there is nothing: all this illusion is caused by a pear-tree.”
هین فرود آ تا ببینی هیچ نیست ** این همه تخییل از امروبنیست
Jesting is teaching: listen to it in earnest, do not thou be in pawn to (taken up with) its appearance of jest.
هزل تعلیمست آن را جد شنو ** تو مشو بر ظاهر هزلش گرو
To jesters every earnest matter is a jest; to the wise (all) jests are earnest.
هر جدی هزلست پیش هازلان ** هزلها جدست پیش عاقلان
Lazy folk seek the pear-tree, but ’tis a good (long) way to that pear-tree.3560
کاهلان امرودبن جویند لیک ** تا بدان امرودبن راهیست نیک
Descend from the pear-tree on which at present thou hast become giddy-eyed and giddy-faced.
نقل کن ز امرودبن که اکنون برو ** گشته‌ای تو خیره‌چشم و خیره‌رو
This (pear-tree) is the primal egoism and self-existence wherein the eye is awry and squinting.
این منی و هستی اول بود ** که برو دیده کژ و احول بود
When thou comest down from this pear-tree, thy thoughts and eyes and words will no more be awry.
چون فرود آیی ازین امرودبن ** کژ نماند فکرت و چشم و سخن
Thou wilt see that this (pear-tree) has become a tree of fortune, its boughs (reaching) to the Seventh Heaven.
یک درخت بخت بینی گشته این ** شاخ او بر آسمان هفتمین
When thou comest down and partest from it, God in His mercy will cause it to be transformed.3565
چون فرود آیی ازو گردی جدا ** مبدلش گرداند از رحمت خدا
On account of this humility shown by thee in coming down, God will bestow on thine eye true vision.
زین تواضع که فرود آیی خدا ** راست بینی بخشد آن چشم ترا
If true vision were easy and facile, how should Mustafá (Mohammed) have desired it from the Lord?
راست بینی گر بدی آسان و زب ** مصطفی کی خواستی آن را ز رب
He said, “Show (unto me) each part from above and below such as that part is in Thy sight.”
گفت بنما جزو جزو از فوق و پست ** آنچنان که پیش تو آن جزو هست
Afterwards go up the pear-tree which has been transformed and made verdant by the (Divine) command, “Be.”
بعد از آن بر رو بر آن امرودبن ** که مبدل گشت و سبز از امر کن
This tree has (now) become like the tree connected with Moses, inasmuch as thou hast transported thy baggage towards (hast been endued with the nature of) Moses.3570
چون درخت موسوی شد این درخت ** چون سوی موسی کشانیدی تو رخت
The fire (of Divine illumination) makes it verdant and flourishing; its boughs cry “Lo, I am God.”
آتش او را سبز و خرم می‌کند ** شاخ او انی انا الله می‌زند
Beneath its shade all thy needs are fulfilled: such is the Divine alchemy.
زیر ظلش جمله حاجاتت روا ** این چنین باشد الهی کیمیا
That personality and existence is lawful to thee, since thou beholdest therein the attributes of the Almighty.
آن منی و هستیت باشد حلال ** که درو بینی صفات ذوالجلال
The crooked tree has become straight, God-revealing: its root fixed (in the earth) and its branches in the sky.
شد درخت کژ مقوم حق‌نما ** اصله ثابت و فرعه فی‌السما
The remainder of the story of Moses, on whom be peace.
باقی قصه‌ی موسی علیه‌السلام
For there came to him from the peremptory Revelation a message, saying, “Put crookedness aside now, and be upright.”3575
که آمدش پیغام از وحی مهم ** که کژی بگذار اکنون فاستقم
This tree of the body is (like) Moses’ rod, concerning which the (Divine) command came to him —“Let it fall from your hand,
این درخت تن عصای موسیست ** که امرش آمد که بیندازش ز دست
That thou mayst behold its good and evil; after that, take it up (again) by command of Him.”
تا ببینی خیر او و شر او ** بعد از آن بر گیر او را ز امر هو
Before his dropping it, it was naught but wood; whenever he took it up by His command, it became goodly.
پیش از افکندن نبود او غیر چوب ** چون به امرش بر گرفتی گشت خوب
At first it was shaking down leaves for the lambs; (afterwards) it reduced to impotence that deluded people.
اول او بد برگ‌افشان بره را ** گشت معجز آن گروه غره را
It became ruler over the party of Pharaoh: it turned their water into blood and caused them to beat their heads with their hands.3580
گشت حاکم بر سر فرعونیان ** آبشان خون کرد و کف بر سر زنان
From their sown fields arose famine and death on account of the locusts which devoured the leaves,
از مزارعشان برآمد قحط و مرگ ** از ملخهایی که می‌خوردند برگ
Till from Moses, when he considered the ultimate issue, there went up involuntarily a prayer (to God)
تا بر آمد بی‌خود از موسی دعا ** چون نظر افتادش اندر منتها
“For what reason is all this disablement (of them) and striving (to convert them), since this multitude will never become righteous? ”
کین همه اعجاز و کوشیدن چراست ** چون نخواهند این جماعت گشت راست
The (Divine) command came (to him), saying, “Follow Noah! Refrain from considering the end (of the matter) as it has been disclosed (to thee).
امر آمد که اتباع نوح کن ** ترک پایان‌بینی مشروح کن
Take no heed of that, since thou art one who calls (the people) to the (true) Way. The command, ‘Deliver the message,’ is there: it is not void (of meaning).”3585
زان تغافل کن چو داعی رهی ** امر بلغ هست نبود آن تهی
The least purpose (thereof) is that through this persistence of thine that obstinacy and rebellious pride (of the infidels) may be displayed,
کمترین حکمت کزین الحاح تو ** جلوه گردد آن لجاج و آن عتو
So that God’s showing the way (to some) and letting (others) be lost may become evident to all the followers of religious sects.
تا که ره بنمودن و اضلال حق ** فاش گردد بر همه اهل و فرق
Inasmuch as the object of existence was the manifestation (of these two Divine attributes), it must be tested by means of exhorting (to obedience) and leading astray.
چونک مقصود از وجود اظهار بود ** بایدش از پند و اغوا آزمود
The Devil persists to (seducing to) error; the Shaykh persists in guiding aright.
دیو الحاح غوایت می‌کند ** شیخ‌الحاح هدایت می‌کند
When that grievous command (of God) proceeded step by step (pursued its course), the whole Nile was turned into blood from end to end,3590
چون پیاپی گشت آن امر شجون ** نیل می‌آمد سراسر جمله خون
Till (at last) Pharaoh came in person to him (Moses), humbly entreating him, his tall figure bent double,
تا بنفس خویش فرعون آمدش ** لابه می‌کردش دو تا گشته قدش
And said, “O (spiritual) sovereign, do not that which we did we have not the face to offer words (of excuse).
کانچ ما کردیم ای سلطان مکن ** نیست ما را روی ایراد سخن
I will become obedient to thy command with every bit (of my body); I am accustomed to be held in honour: do not deal hardly with me.
پاره پاره گردمت فرمان‌پذیر ** من بعزت خوگرم سختم مگیر
Hark, move thy lips in mercy, O trusted one, that it (thy prayer) may shut this fiery mouth (of Divine anger).”
هین بجنبان لب به رحمت ای امین ** تا ببندد این دهانه‌ی آتشین
He (Moses) said, “O Lord, he is deceiving me; he is deceiving Thy deceiver.3595
گفت یا رب می‌فریبد او مرا ** می‌فریبد او فریبنده‌ی ترا
Shall I hearken (to him) or shall I too give him deceit (in return), in order that that puller of the branch may recognise the root?
بشنوم یا من دهم هم خدعه‌اش ** تا بداند اصل را آن فرع‌کش
For the root (origin) of every cunning and contrivance is with use: whatsoever is on the earth, its root (origin) is from Heaven.”
که اصل هر مکری و حیلت پیش ماست ** هر چه بر خاکست اصلش از سماست
God said (to Moses), “That cur (Pharaoh) is not worth even that: fling a bone to the cur from a distance.
گفت حق آن سگ نیرزد هم به آن ** پیش سگ انداز از دور استخوان
Hark, shake the rod, so that the sods may give back whatever the locusts have destroyed,
هین بجنبان آن عصا تا خاکها ** وا دهد هرچه ملخ کردش فنا
And let the locusts immediately become black, that the people may behold the transformation wrought by God;3600
وان ملخها در زمان گردد سیاه ** تا ببیند خلق تبدیل اله
For I have no need of means: those means are (only) for the purpose of (serving as) a screen and covering,
که سببها نیست حاجت مر مرا ** آن سبب بهر حجابست و غطا
To the end that the natural philosopher may attach himself to the drug; and that the astronomer may turn his face to the star;
تا طبیعی خویش بر دارو زند ** تا منجم رو با ستاره کند