The remainder of the story of Moses

The remainder of the story of Moses

The remainder of the story of Moses, on whom be peace. باقی قصه‌ی موسی علیه‌السلام

که آمدش پیغام از وحی مهم
که کژی بگذار اکنون فاستقم
For there came to him from the peremptory Revelation a message, saying, “Put crookedness aside now, and be upright.”
این درخت تن عصای موسیست
که امرش آمد که بیندازش ز دست
This tree of the body is (like) Moses’ rod, concerning which the (Divine) command came to him “Let it fall from your hand,
تا ببینی خیر او و شر او
بعد از آن بر گیر او را ز امر هو
That thou mayst behold its good and evil; after that, take it up (again) by command of Him.”
پیش از افکندن نبود او غیر چوب
چون به امرش بر گرفتی گشت خوب
Before his dropping it, it was naught but wood; whenever he took it up by His command, it became goodly.
اول او بد برگ‌افشان بره را
گشت معجز آن گروه غره را
At first it was shaking down leaves for the lambs; (afterwards) it reduced to impotence that deluded people.
گشت حاکم بر سر فرعونیان
آبشان خون کرد و کف بر سر زنان
It became ruler over the party of Pharaoh: it turned their water into blood and caused them to beat their heads with their hands.
از مزارعشان برآمد قحط و مرگ
از ملخهایی که می‌خوردند برگ
From their sown fields arose famine and death on account of the locusts which devoured the leaves,
تا بر آمد بی‌خود از موسی دعا
چون نظر افتادش اندر منتها
Till from Moses, when he considered the ultimate issue, there went up involuntarily a prayer (to God)
کین همه اعجاز و کوشیدن چراست
چون نخواهند این جماعت گشت راست
“For what reason is all this disablement (of them) and striving (to convert them), since this multitude will never become righteous? ”
امر آمد که اتباع نوح کن
ترک پایان‌بینی مشروح کن
The (Divine) command came (to him), saying, “Follow Noah! Refrain from considering the end (of the matter) as it has been disclosed (to thee).
زان تغافل کن چو داعی رهی
امر بلغ هست نبود آن تهی
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).”
کمترین حکمت کزین الحاح تو
جلوه گردد آن لجاج و آن عتو
The least purpose (thereof) is that through this persistence of thine that obstinacy and rebellious pride (of the infidels) may be displayed,
تا که ره بنمودن و اضلال حق
فاش گردد بر همه اهل و فرق
So that God’s showing the way (to some) and letting (others) be lost may become evident to all the followers of religious sects.
چونک مقصود از وجود اظهار بود
بایدش از پند و اغوا آزمود
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.
دیو الحاح غوایت می‌کند
شیخ‌الحاح هدایت می‌کند
The Devil persists to (seducing to) error; the Shaykh persists in guiding aright.
چون پیاپی گشت آن امر شجون
نیل می‌آمد سراسر جمله خون
When that grievous command (of God) proceeded step by step (pursued its course), the whole Nile was turned into blood from end to end,
تا بنفس خویش فرعون آمدش
لابه می‌کردش دو تا گشته قدش
Till (at last) Pharaoh came in person to him (Moses), humbly entreating him, his tall figure bent double,
کانچ ما کردیم ای سلطان مکن
نیست ما را روی ایراد سخن
And said, “O (spiritual) sovereign, do not that which we did we have not the face to offer words (of excuse).
پاره پاره گردمت فرمان‌پذیر
من بعزت خوگرم سختم مگیر
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.
هین بجنبان لب به رحمت ای امین
تا ببندد این دهانه‌ی آتشین
Hark, move thy lips in mercy, O trusted one, that it (thy prayer) may shut this fiery mouth (of Divine anger).” 
گفت یا رب می‌فریبد او مرا
می‌فریبد او فریبنده‌ی ترا
He (Moses) said, “O Lord, he is deceiving me; he is deceiving Thy deceiver.
بشنوم یا من دهم هم خدعه‌اش
تا بداند اصل را آن فرع‌کش
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?
که اصل هر مکری و حیلت پیش ماست
هر چه بر خاکست اصلش از سماست
For the root (origin) of every cunning and contrivance is with use: whatsoever is on the earth, its root (origin) is from Heaven.”
گفت حق آن سگ نیرزد هم به آن
پیش سگ انداز از دور استخوان
God said (to Moses), “That cur (Pharaoh) is not worth even that: fling a bone to the cur from a distance.
هین بجنبان آن عصا تا خاکها
وا دهد هرچه ملخ کردش فنا
Hark, shake the rod, so that the sods may give back whatever the locusts have destroyed,
وان ملخها در زمان گردد سیاه
تا ببیند خلق تبدیل اله
And let the locusts immediately become black, that the people may behold the transformation wrought by God;
که سببها نیست حاجت مر مرا
آن سبب بهر حجابست و غطا
For I have no need of means: those means are (only) for the purpose of (serving as) a screen and covering,
تا طبیعی خویش بر دارو زند
تا منجم رو با ستاره کند
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 منافق از حریصی بامداد
سوی بازار آید از بیم کساد
And that the hypocrite, from greed, may come to market at daybreak for fear of (finding) no demand for his wares,
بندگی ناکرده و ناشسته روی
لقمه‌ی دوزخ بگشته لقمه‌جوی
Without having performed his devotions or washed his face (whilst) seeking morsels (for himself) he has become a morsel for Hell.”
آکل و ماکول آمد جان عام
هم‌چو آن بره‌ی چرنده از حطام
The spirit of the vulgar is devouring and being devoured, like the lamb that feeds on hay.
می‌چرد آن بره و قصاب شاد
کو برای ما چرد برگ مراد
The lamb is feeding, while the butcher rejoices, saying, “For our sake it feeds on the grass of (its) desire.”
کار دوزخ می‌کنی در خوردنی
بهر او خود را تو فربه می‌کنی
In respect of food and drink thou art doing the work of Hell thou art fattening thyself for its (Hell’s) sake.
کار خود کن روزی حکمت بچر
تا شود فربه دل با کر و فر
Do thine own work, feed on the daily bread of Wisdom, that the glorious heart (spirit) may become fat.
خوردن تن مانع این خوردنست
جان چو بازرگان و تن چون ره‌زنست
Bodily eating and drinking is the obstacle to this (spiritual) eating and drinking: the spirit is like a merchant, while the body is like a highwayman. 
شمع تاجر آنگهست افروخته
که بود ره‌زن چو هیزم سوخته
(Only) at the time when the highwayman is consumed like firewood is the candle of the spirit resplendent;
که تو آن هوشی و باقی هوش‌پوش
خویشتن را گم مکن یاوه مکوش
For thou art (in reality) that (spiritual) intelligence, and (all) the rest (of thee) is a mask concealing the intelligence. Do not lose thy (real) self, do not strive in vain!
دانک هر شهوت چو خمرست و چو بنگ
پرده‌ی هوشست وعاقل زوست دنگ
Know that every sensual desire is like wine and beng: it is a veil over the intelligence, and thereby the rational man is stupefied.
خمر تنها نیست سرمستی هوش
هر چه شهوانیست بندد چشم و گوش
The intoxication of the intelligence is not (caused by) wine alone: whatsoever is sensual shuts the (spiritual) eye and ear.
آن بلیس از خمر خوردن دور بود
مست بود او از تکبر وز جحود
Iblís was far removed from wine-drinking: he was drunken with pride and unbelief.
مست آن باشد که آن بیند که نیست
زر نماید آنچ مس و آهنیست
The drunken man is he who sees that which is not: (to him) what is (really) a piece of copper or iron appears to be gold.
این سخن پایان ندارد موسیا
لب بجنبان تا برون روژد گیا
This discourse hath no end. (God said), “O Moses, move thy lips, that the herbage may spring forth.” 
هم‌چنان کرد و هم اندر دم زمین
سبز گشت از سنبل و حب ثمین
He (Moses) did so, and immediately the earth became green with hyacinths and costly grains.
اندر افتادند در لوت آن نفر
قحط دیده مرده از جوع البقر
That folk fell to (eating) the food, since they had suffered famine and were (almost) dead from ravenous hunger.
چند روزی سیر خوردند از عطا
آن دمی و آدمی و چارپا
For several days they ate their fill of the gift, (both) those who were inspired by that breath (of Moses) and the (other) human beings and the quadrupeds.
چون شکم پر گشت و بر نعمت زدند
وآن ضرورت رفت پس طاغی شدند
When their bellies were filled and they grasped the (Divine) bounty and the necessity was gone, then they waxed insolent (in disobedience).
نفس فرعونیست هان سیرش مکن
تا نیارد یاد از آن کفر کهن
The carnal soul is a follower of Pharaoh: beware, do not satisfy it, lest it remember its ancient infidelity.
بی تف آتش نگردد نفس خوب
تا نشد آهن چو اخگر هین مکوب
Without the glowing heat of the fire (of mortification) the carnal soul will never become goodly: hark, do not beat the iron till it has become like live coals.
بی‌مجاعت نیست تن جنبش‌کنان
آهن سردیست می‌کوبی بدان
Without hunger the body makes no movement (towards God): ‘tis cold iron thou art beating. Know (this for sure)!
گر بگرید ور بنالد زار زار
او نخواهد شد مسلمان هوش دار
Though it weep and wail most piteously, it will never become a true believer. Take heed!
او چو فرعونست در قحط آنچنان
پیش موسی سر نهد لابه‌کنان
It is like Pharaoh: in (the time of) famine it lays its head before Moses, as he (Pharaoh) did, making supplication;
چونک مستغنی شد او طاغی شود
خر چو بار انداخت اسکیزه زند
(But) when it has been freed from want, it rebels (once more) when the donkey has cast off his load, he kicks.
پس فراموشش شود چون رفت پیش
کار او زان آه و زاریهای خویش
So, when its business has gone forward (prosperously), it (the carnal soul) forgets its sighs and lamentations.
سالها مردی که در شهری بود
یک زمان که چشم در خوابی رود
The man who lives in a city (many) years, as soon as his eye goes asleep,
شهر دیگر بیند او پر نیک و بد
هیچ در یادش نیاید شهر خود
Beholds another city full of good and evil, and his own city comes not into his memory at all,
که من آنجا بوده‌ام این شهر نو
نیست آن من درینجاام گرو
So that (he should say), “I have lived there (so many years); this new city is not mine: here I am (only) in pawn.”
بل چنان داند که خود پیوسته او
هم درین شهرش به دست ابداع و خو
Nay, he thinks that in sooth he has always lived in this very city and has been born and bred in it.
چه عجب گر روح موطنهای خویش
که بدستش مسکن و میلاد پیش
What wonder (then) if the spirit does not remember its (ancient) abodes, which have been its dwelling-place and birthplace aforetime,
می‌نیارد یاد کین دنیا چو خواب
می‌فرو پوشد چو اختر را سحاب
Since this world, like sleep, is covering it over as clouds cover the stars?
خاصه چندین شهرها را کوفته
گردها از درک او ناروفته
Especially as it has trodden so many cities, and the dust has not (yet) been swept from its perceptive faculty,
اجتهاد گرم ناکرده که تا
دل شود صاف و ببیند ماجرا
Nor has it made ardent efforts that its heart should become pure and behold the past;
سر برون آرد دلش از بخش راز
اول و آخر ببیند چشم باز
That its heart should put forth its head (peep forth) from the aperture of the mystery and should see the beginning and the end with open eye.




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