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3
952-1001

  • 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.
  • جنگلها می آشتی آرد درست ** مارگیر از بهر یاری مار جست
  • Man seeks a snake for the purpose of friendship and cares for one that is without care (for him).
  • بهر یاری مار جوید آدمی ** غم خورد بهر حریف بی‌غمی
  • He (the snake-catcher) was searching for a big snake round about the mountains and in the days of snow. 995
  • او همی‌جستی یکی ماری شگرف ** گرد کوهستان و در ایام برف
  • He espied there a huge dead dragon, at the aspect whereof his heart was filled with fear.
  • اژدهایی مرده دید آنجا عظیم ** که دلش از شکل او شد پر ز بیم
  • (Whilst) the snake-catcher was looking for snakes in the hard winter, he espied a dead dragon.
  • مارگیر اندر زمستان شدید ** مار می‌جست اژدهایی مرده دید
  • The snake-catcher catches snakes in order to amaze the people—behold the foolishness of the people!
  • مارگیر از بهر حیرانی خلق ** مار گیرد اینت نادانی خلق
  • Man is a mountain: how should he be led into temptation? How should a mountain become amazed at a snake?
  • آدمی کوهیست چون مفتون شود ** کوه اندر مار حیران چون شود
  • Wretched Man does not know himself: he has come from a high estate and fallen into lowlihood. 1000
  • خویشتن نشناخت مسکین آدمی ** از فزونی آمد و شد در کمی
  • Man has sold himself cheaply: he was satin, he has sewn himself on (become attached) to a tattered cloak.
  • خویشتن را آدمی ارزان فروخت ** بود اطلس خویش بر دلقی بدوخت