How the Egyptian entreated the Israelite, saying, “Of thine own intention fill a jug from the Nile and put it to my lips, that I may drink. (I beseech thee) by the right of friendship and brotherhood; for the jug which ye Israelites fill from the Nile for yourselves is pure water, while the jug which we Egyptians fill is pure blood.” لابه کردن قبطی سبطی را کی یک سبو بنیت خویش از نیل پر کن و بر لب من نه تا بخورم به حق دوستی و برادری کی سبو کی شما سبطیان بهر خود پر می‌کنید از نیل آب صاف است و سبوکی ما قبطیان پر می‌کنیم خون صاف است
من شنیدم که در آمد قبطیی
از عطش اندر وثاق سبطیی
I heard that an Egyptian, on account of thirst, came into the house of an Israelite.
گفت هستم یار و خویشاوند تو
گشته‌ام امروز حاجتمند تو
He said, “I am thy friend and kinsman: to-day I have become in need of thee,
زانک موسی جادوی کرد و فسون
تا که آب نیل ما را کرد خون
Because Moses wrought sorcery and enchantments, so that he made the water of the Nile to be blood for us.
سبطیان زو آب صافی می‌خورند
پیش قبطی خون شد آب از چشم‌بند
The Israelites drink pure water from it, (but) to the Egyptians the water has become blood from the spell laid on our eyes.
قبط اینک می‌مرند از تشنگی
از پی ادبار خود یا بدرگی
Look, the Egyptians are dying of thirst in consequence of their ill-fortune or their evil nature.
بهر خود یک طاس را پر آب کن
تا خورد از آبت این یار کهن
Fill one cup with water for thyself, that this old friend may drink of thy water.
چون برای خود کنی آن طاس پر
خون نباشد آب باشد پاک و حر
When thou fillest that cup for thine own sake, ’twill not be blood, ’twill be water pure and free (from taint).
من طفیل تو بنوشم آب هم
که طفیلی در تبع به جهد ز غم
I too will drink the water as thy parasite; for a parasite, in following (his host), is relieved from anguish.”
گفت ای جان و جهان خدمت کنم
پاس دارم ای دو چشم روشنم
He (the Israelite) said, “O (thou who art to me as) soul and world, I will do (this) service (for thee); I will pay (thee) regard (in this matter), O (thou who art as) my two bright eyes!
بر مراد تو روم شادی کنم
بنده‌ی تو باشم آزادی کنم
I will do according to thy desire, I will rejoice (to serve thee); I will be thy slave, I will act (generously) as a freeman.”
طاس را از نیل او پر آب کرد
بر دهان بنهاد و نیمی را بخورد
He filled the cup with water from the Nile, put it to his lips, and drank one half (of the water).
طاس را کژ کرد سوی آب‌خواه
که بخور تو هم شد آن خون سیاه
(Then) he tilted the cup towards him who craved the water, saying, “Drink thou too!” That (water) became black blood.
باز ازین سو کرد کژ خون آب شد
قبطی اندر خشم و اندر تاب شد
Again he tilted it on this side (towards himself): the blood became water (once more). The Egyptian was enraged and incensed.
ساعتی بنشست تا خشمش برفت
بعد از آن گفتش کای صمصام زفت
He sat down awhile till his anger departed; after that, he said to him, “O mighty sword (of the Faith),
ای برادر این گره را چاره چیست
گفت این را او خورد کو متقیست
O brother, what is the expedient for (loosing) this knot?” He (the Israelite) said, “(Only) he that is God-fearing drinks this (water).”
متقی آنست کو بیزار شد
از ره فرعون و موسی‌وار شد
The God-fearing man is he that has become quit of (has renounced) the way of Pharaoh and has become like unto Moses.
قوم موسی شو بخور این آب را
صلح کن با مه ببین مهتاب را
Become (as) the people of Moses and drink this water; make peace with the Moon and behold the moonbeams.
صدهزاران ظلمتست از خشم تو
بر عبادالله اندر چشم تو
There are a hundred thousand darknesses in thine eye (which arise) from thy wrath against the servants of God.
خشم بنشان چشم بگشا شاد شو
عبرت از یاران بگیر استاد شو
Extinguish wrath, open the (spiritual) eye, rejoice, take a lesson from (true) friends, become a teacher (of the Truth).
کی طفیل من شوی در اغتراف
چون ترا کفریست هم‌چون کوه قاف
How wilt thou become my parasite (follower) in scooping up (the water) when thou hast an unbelief (as great) as Mount Qáf?
کوه در سوراخ سوزن کی رود
جز مگر که آن رشته‌ی یکتا شود
How should a mountain go into the cavity (eye) of a needle, unless indeed it become a single thread?
کوه را که کن به استغفار و خوش
جام مغفوران بگیر و خوش بکش
By asking forgiveness (of God) make the mountain (like) a straw, and (then) take joyously the cup of the forgiven and drain (it) joyously!
تو بدین تزویر چون نوشی از آن
چون حرامش کرد حق بر کافران
Inasmuch as God hath made it unlawful to the unbelievers, how wilt thou drink of it (whilst thou art endued) with this imposture?
خالق تزویر تزویر ترا
کی خرد ای مفتری مفترا
How should the Creator of imposture buy (accept) thy imposture, O fabricator of fiction?
آل موسی شو که حیلت سود نیست
حیله‌ات باد تهی پیمودنیست
Become (like) the kinsfolk of Moses, for deceit is useless: thy deceit is (like) measuring the empty wind.
زهره دارد آب کز امر صمد
گردد او با کافران آبی کند
Will the water dare to turn aside from the command of the Lord and bestow refreshment on the unbelievers?
یا تو پنداری که تو نان می‌خوری
زهر مار و کاهش جان می‌خوری
Or dost thou suppose that thou art eating bread? Thou art eating snake-venom and (that which causes) wasting away of the spirit.
نان کجا اصلاح آن جانی کند
کو دل از فرمان جانان بر کند
How should bread restore to health the spirit that averts its heart from the command of the Beloved Spirit?
یا تو پنداری که حرف مثنوی
چون بخوانی رایگانش بشنوی
Or dost thou suppose that when thou readest the words of the Mathnawí thou hearest them gratis (without giving aught in return)?
یا کلام حکمت و سر نهان
اندر آید زغبه در گوش و دهان
Or that the discourse of wisdom and the hidden mystery comes easily into thy ear and mouth?
اندر آید لیک چون افسانه‌ها
پوست بنماید نه مغز دانه‌ها
It comes in, but, like fables, it shows (only) the husk, not the kernel of the berries,
در سر و رو در کشیده چادری
رو نهان کرده ز چشمت دلبری
(As) a sweetheart who has drawn a veil over her head and face and has hidden her face from thine eye.
شاه‌نامه یا کلیله پیش تو
هم‌چنان باشد که قرآن از عتو
By reason of contumacy the Sháhnáma or Kalíla seems to thee just like the Qur’án.
فرق آنگه باشد از حق و مجاز
که کند کحل عنایت چشم باز
The difference between truth and falsehood is (visible) at the moment when the collyrium of (Divine) favour opens the eye;
ورنه پشک و مشک پیش اخشمی
هر دو یکسانست چون نبود شمی
Otherwise, dung and musk are both the same to one whose nose is obstructed (by disease), since (in him) there is no sense of smell.
خویشتن مشغول کردن از ملال
باشدش قصد از کلام ذوالجلال
His aim is to divert himself from ennui (by reading such books), and neglect the Word of the Almighty,
کاتش وسواس را و غصه را
زان سخن بنشاند و سازد دوا
That by means of that (entertaining) discourse he may quench the fire of distress and anxiety and provide a cure (for his malady).
بهر این مقدار آتش شاندن
آب پاک و بول یکسان شدن به فن
For the purpose of quenching this amount of fire, pure water and urine are alike in skill (are equally serviceable).
آتش وسواس را این بول و آب
هر دو بنشانند هم‌چون وقت خواب
Both this urine and (this) water will quench the fire of distress, just as (it is quenched) during sleep.
لیک گر واقف شوی زین آب پاک
که کلام ایزدست و روحناک
But if thou become (really) acquainted with this pure water, which is the Word of God and spiritual,
نیست گردد وسوسه کلی ز جان
دل بیابد ره به سوی گلستان
All distress will vanish from the soul, and the heart will find its way to the Rose-garden,
زانک در باغی و در جویی پرد
هر که از سر صحف بویی برد
Because every one who catches a scent of the mystery of the (Divine) scriptures flies into an orchard with a running brook.
یا تو پنداری که روی اولیا
آنچنان که هست می‌بینیم ما
Or dost thou suppose that we see the face of the Saints as it is (in reality)?
در تعجب مانده پیغامبر از آن
چون نمی‌بینند رویم ممنان
Hence the Prophet remained in astonishment, saying, “How are the true believers not seeing my face?
چون نمی‌بینند نور روم خلق
که سبق بردست بر خورشید شرق
How are the people not seeing the light of my face, which has borne away the prize from the orient sun?
ور همی‌بینند این حیرت چراست
تا که وحی آمد که آن رو در خفاست
And if they are seeing (it), wherefore is this perplexity?” until a revelation came (to him from God), saying, “That face is in concealment.
سوی تو ماهست و سوی خلق ابر
تا نبیند رایگان روی تو گبر
In relation to thee it is the moon, and in relation to the people it is the cloud, in order that the infidel may not see thy face for nothing.
سوی تو دانه‌ست و سوی خلق دام
تا ننوشد زین شراب خاص عام
In relation to thee it is the bait, and in relation to the people it is the trap, in order that the vulgar may not drink of this chosen wine.”
گفت یزدان که تراهم ینظرون
نقش حمامند هم لا یبصرون
God said, “Thou seest them looking,” (but) they are (like) the pictures in a bathhouse: they do not see.
می‌نماید صورت ای صورت‌پرست
که آن دو چشم مرده‌ی او ناظرست
The form appears, O worshipper of form, as though its two dead eyes were looking.
پیش چشم نقش می‌آری ادب
کو چرا پاسم نمی‌دارد عجب
Thou art showing reverence before the eye of the image, saying, “I wonder why it pays no regard to me.
از چه پس بی‌پاسخست این نقش نیک
که نمی‌گوید سلامم را علیک
Wherefore is this goodly image (so) very irresponsive that it does not say ‘alayk (on thee be peace!) in reply to my salaam?
می‌نجنباند سر و سبلت ز جود
پاس آنک کردمش من صد سجود
It does not nod its head and moustache generously in regard for my having made a hundred prostrations before it.”
حق اگر چه سر نجنباند برون
پاس آن ذوقی دهد در اندرون
God, though He does not nod the head outwardly, (yet) in regard for that (worship of Him) bestows an inward delight,
که دو صد جنبیدن سر ارزد آن
سر چنین جنباند آخر عقل و جان
Which is worth two hundred noddings of the head: in this fashion, after all, do Intellect and Spirit nod the head.
عقل را خدمت کنی در اجتهاد
پاس عقل آنست که افزاید رشاد
(If) thou serve Intellect in earnest, the regard of Intellect (for thee) is (shown by this), that it increases (thy) righteousness.
حق نجنباند به ظاهر سر ترا
لیک سازد بر سران سرور ترا
God does not nod the head to thee outwardly, but He makes thee a prince over the princes (of the world).
مر ترا چیزی دهد یزدان نهان
که سجود تو کنند اهل جهان
To thee God gives secretly something (of such power) that the people of the world bow down before thee,
آنچنان که داد سنگی را هنر
تا عزیز خلق شد یعنی که زر
Just as He gave to a stone such virtue that it was honoured by His creatures: that is to say, (it became) gold.
قطره‌ی آبی بیابد لطف حق
گوهری گردد برد از زر سبق
(If) a drop of water gain the favour of God, it becomes a pearl and bears away the palm from gold.
جسم خاکست و چو حق تابیش داد
در جهان‌گیری چو مه شد اوستاد
The body is earth; and when God gave it a spark (of His Light) it became adept, like the moon, in taking possession of the world.
هین طلسمست این و نقش مرده است
احمقان را چشمش از ره برده است
Beware! this (worldly empire) is a talisman and a dead image: its eye hath led the foolish astray from the (right) path.
می‌نماید او که چشمی می‌زند
ابلهان سازیده‌اند او را سند
It appears to wink: the foolish have made it their support (have put their trust in it).
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by: Reza about (category: Masnavi, Persian Poetry)
Reza is an experienced Persian instructor who has been tutoring students since 2008. He is the founder of Learn Persian Online, a tutoring company that has helped many students learn Persian, this beautiful language. He works with students individually and in group settings, he tutors both live and online Persian courses. Reza provides an individualized custom learning plan and the personalized attention that makes a difference in how people view Persian learning process.
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