آتش که اول ز آهن می‌جهد ** او قدم بس سست بیرون می‌نهد
The fire that first darts from (the impact of) the steel puts forth its foot very feebly.
دایه‌اش پنبه‌ست اول لیک اخیر ** می‌رساند شعله‌ها او تا اثیر1875
Cotton is its nurse at first, but in the end it carries its flames up to the aether.
مرد اول بسته‌ی خواب و خورست ** آخر الامر از ملایک برترست
At first, man is in bondage to sleep and food; ultimately he is higher than the angels.
در پناه پنبه و کبریتها ** شعله و نورش برآیدت بر سها
Under the protection of cotton and sulphur matches his flame and light rises above Suhá.
عالم تاریک روشن می‌کند ** کنده‌ی آهن به سوزن می‌کند
He illuminates the dark world: he tears the iron fetter (in pieces) with a needle.
گرچه آتش نیز هم جسمانی است ** نه ز روحست و نه از روحانی است
Though the fire too is connected with the body, is ‘it not derived from the spirit and the spiritual?
جسم را نبود از آن عز بهره‌ای ** جسم پیش بحر جان چون قطره‌ای1880
The body hath no share in that glory: the body is as a drop of water in comparison with the sea of the spirit.
جسم از جان روزافزون می‌شود ** چون رود جان جسم بین چون می‌شود
The days of the body are increased by the spirit: mark what becomes of the body when the spirit goes (from it).
حد جسمت یک دو گز خود بیش نیست ** جان تو تا آسمان جولان‌کنیست
The range of thy body is an ell or two, no more: thy spirit is a maker of swift flights to heaven.
تا به بغداد و سمرقند ای همام ** روح را اندر تصور نیم گام
In the spirit’s imagination, O prince, ‘tis (but) half a step to Baghdad and Samarcand.
دو درم سنگست پیه چشمتان ** نور روحش تا عنان آسمان
The fat (white) of thine eye is two dirhems in weight: the light of its spirit (reaches) to the lofty region of the sky.
نور بی این چشم می‌بیند به خواب ** چشم بی‌این نور چه بود جز خراب1885
The light sees in dream without this eye: without this light what would the eye be but ruined?
جان ز ریش و سبلت تن فارغست ** لیک تن بی‌جان بود مردار و پست
The spirit is unconcerned with the beard and moustache of the body, but without the spirit the body is a carcase and vile.
بارنامه‌ی روح حیوانیست این ** پیشتر رو روح انسانی ببین
Such is the magnificence of the animal spirit: advance farther, behold the human spirit.
بگذر از انسان هم و از قال و قیل ** تا لب دریای جان جبرئیل
Pass beyond Man and (logical) disputation unto the shore of the sea of the spirit of Gabriel.
بعد از آنت جان احمد لب گزد ** جبرئیل از بیم تو واپس خزد
After that, the, spirit of Ahmad (Mohammed) will bite thy lip (kiss thee lovingly), and Gabriel will creep back in fear of thee,
گوید ار آیم به قدر یک کمان ** من به سوی تو بسوزم در زمان1890
And will say, “If I come one bow’s length towards thee, I shall be instantly consumed.”
آشفتن آن غلام از نارسیدن جواب رقعه از قبل پادشاه
How the slave was indignant because no reply to his letter arrived from the king.
این بیابان خود ندارد پا و سر ** بی‌جواب نامه خستست آن پسر
Truly this desert hath no head or foot (top or bottom). That youth, (being) without a reply to his letter, is aggrieved
کای عجب چونم نداد آن شه جواب ** با خیانت کرد رقعه‌بر ز تاب
And says, “Oh, ‘tis a wonder. How did the king give me no reply? Or (perchance) the carrier of the letter behaved treacherously because of the torment (of envy),
رقعه پنهان کرد و ننمود آن به شاه ** کو منافق بود و آبی زیر کاه
And concealed the letter and did not show it to the king; for he was a hypocrite and (like) a piece of water beneath straw.
رقعه‌ی دیگر نویسم ز آزمون ** دیگری جویم رسول ذو فنون
I will write another letter by way of test and seek another accomplished messenger.”
بر امیر و مطبخی و نامه‌بر ** عیب بنهاده ز جهل آن بی‌خبر1895
That heedless man ignorantly puts the blame on the Amir and the steward and the letter-carrier.
هیچ گرد خود نمی‌گردد که من ** کژروی کردم چو اندر دین شمن
Never does he go round about (inspect) himself and say, “I have acted perversely, like the idolater in (turning away from’ the true) religion.”
کژ وزیدن باد بر سلیمان علیه‌السلام به سبب زلت او
How the wind blew perversely against Solomon, on whom be peace, because of his lapse.
باد بر تخت سلیمان رفت کژ ** پس سلیمان گفت بادا کژ مغژ
The wind moved perversely against Solomon's throne. Then Solomon said, “O wind, do not creep (along) perversely.”
باد هم گفت ای سیلمان کژ مرو ** ور روی کژ از کژم خشمین مشو
The wind too said, “Do not move perversely (act wrongfully), O Solomon; and if thou move perversely, be not angry at my perverseness.
این ترازو بهر این بنهاد حق ** تا رود انصاف ما را در سبق
God set up these scales for the purpose that justice might be done to us in eternity.
از ترازو کم کنی من کم کنم ** تا تو با من روشنی من روشنم1900
(If) thou give short measure, I will give short measure; so long as thou art honest with me, I am honest (with thee).”
هم‌چنین تاج سلیمان میل کرد ** روز روشن را برو چون لیل کرد
Likewise, Solomon's tiara swerved to one side and made the bright day (dark) as night to him.
گفت تا جا کژ مشو بر فرق من ** آفتابا کم مشو از شرق من
He said, “O tiara, do not become awry on my head: O sun, do not decline from my orient.”
راست می‌کرد او به دست آن تاج را ** باز کژ می‌شد برو تاج ای فتی
He was putting the tiara straight with his hand, (but) the tiara always became awry for him again, O youth.
هشت بارش راست کرد و گشت کژ ** گفت تاجا چیست آخر کژ مغژ
Eight times he straightened it, and (each time) it became awry. He said, “Why, what is the matter, O tiara? Do not sag crookedly.”
گفت اگر صد ره کنی تو راست من ** کژ شوم چون کژ روی ای متمن1905
It replied, “If thou put me straight a hundred times, (’tis useless): I go awry since thou goest awry, O trusted one.”
پس سلیمان اندرونه راست کرد ** دل بر آن شهوت که بودش کرد سرد
Then Solomon put straight his inward part: he made his heart cold to (caused it to renounce) the lust which it had.
بعد از آن تاجش همان دم راست شد ** آنچنان که تاج را می‌خواست شد
Thereupon his tiara immediately became straight and such as he wished it to be.
بعد از آنش کژ همی کرد او به قصد ** تاج او می‌گشت تارک‌جو به قصد
Afterwards he was purposely making it awry, (but) the tiara always returned purposely (deliberately), seeking (its correct position on) the crown of his head.
هشت کرت کژ بکرد آن مهترش ** راست می‌شد تاج بر فرق سرش
Eight times did that prince make it awry, and (as many times) did it become straight on the crown of his head.
تاج ناطق گشت کای شه ناز کن ** چون فشاندی پر ز گل پرواز کن1910
The tiara began to speak, saying, “O king, (now) display pride (proud independence): since thou hast shaken thy wings free from the clay, take flight (soar aloft).
نیست دستوری کزین من بگذرم ** پرده‌های غیب این برهم درم
I have no permission to pass beyond this (point) and tear to pieces the veils of the mystery of this (matter).
بر دهانم نه تو دست خود ببند ** مر دهانم را ز گفت ناپسند
Lay thy hand on my mouth: shut my mouth (so as to restrain me) from unacceptable speech.”
پس ترا هر غم که پیش آید ز درد ** بر کسی تهمت منه بر خویش گرد
Do not you, then, whatsoever grief befall you, resentfully accuse any one: turn upon yourself.
ظن مبر بر دیگری ای دوستکام ** آن مکن که می‌سگالید آن غلام
Do not think evil of another, O you who gratify the desire of your friend: do not do that which that slave was meditating—
گاه جنگش با رسول و مطبخی ** گاه خشمش با شهنشاه سخی1915
Now his quarrel (was) with the messenger and the steward, now his anger (was directed) against the generous emperor.
هم‌چو فرعونی که موسی هشته بود ** طفلکان خلق را سر می‌ربود
You are like Pharaoh, who had left Moses (alone) and was taking off the heads of the people's babes:
آن عدو در خانه‌ی آن کور دل ** او شده اطفال را گردن گسل
The enemy (Moses) was in the house of that blind-hearted man, (while) he (outside) was cutting the necks of the children.
تو هم از بیرون بدی با دیگران ** واندرون خوش گشته با نفس گران
You also are bad (malign) to others outside, while you have become complaisant to the grievous self (carnal soul) within.
خود عدوت اوست قندش می‌دهی ** وز برون تهمت به هر کس می‌نهی
It is your enemy indeed, (yet) you are giving it candy, while outside you are accusing every one.
هم‌چو فرعونی تو کور و کوردل ** با عدو خوش بی‌گناهان را مذل1920
You are like Pharaoh, blind and blind-hearted: complaisant to your enemy and treating the guiltless with ignominy.
چند فرعونا کشی بی‌جرم را ** می‌نوازی مر تن پر غرم را
How long, O (imitator of) Pharaoh, will you slay the innocent and pamper your noxious body?
عقل او بر عقل شاهان می‌فزود ** حکم حق بی‌عقل و کورش کرده بود
His understanding was superior to that of (other) kings: God's ordainment had made him without understanding and blind.
مهر حق بر چشم و بر گوش خرد ** گر فلاطونست حیوانش کند
God's seal upon the eye and ear of the intelligence makes him (the intelligent man) an animal, (even) if he is a Plato.