کمترین خوشان به زشتی آن حسد ** آن حسد که گردن ابلیس زد
Their least ugly disposition is envy—that envy which smote the neck of (destroyed) Iblís.
زان سگان آموخته حقد و حسد ** که نخواهد خلق را ملک ابد
From those curs they have learned hatred and envy, for he (Satan) does not wish the kingdom everlasting (to be granted) to (God's) creatures.
هر کرا دید او کمال از چپ و راست ** از حسد قولنجش آمد درد خاست
When he sees, on left or right, any one perfect, colic comes to him and pain arises (in him) from envy,
زآنک هر بدبخت خرمن‌سوخته ** می‌نخواهد شمع کس افروخته
Because every miserable wretch whose stack has been burnt is unwilling that any one's candle should be lighted.
هین کمالی دست آور تا تو هم ** از کمال دیگران نفتی به غم2680
Hark, bring to hand (acquire) some (degree of) perfection, in order that thou too mayst not be aggrieved by the perfection of others.
از خدا می‌خواه دفع این حسد ** تا خدایت وا رهاند از جسد
Beg of God the removal of this envy, that God may deliver thee from the body,
مر ترا مشغولیی بخشد درون ** که نپردازی از آن سوی برون
And bestow on thee an inward occupation, from which thou wilt not become disengaged (so as to turn thy attention) outwards.
جرعه‌ی می را خدا آن می‌دهد ** که بدو مست از دو عالم می‌دهد
God gives to a draught of wine such (potency) that one intoxicated with it escapes from the two worlds.
خاصیت بنهاده در کف حشیش ** کو زمانی می‌رهاند از خودیش
He hath endowed hashísh with the property that, for a time, it delivers him (who eats it) from self-consciousness.
خواب را یزدان بدان سان می‌کند ** کز دو عالم فکر را بر می‌کند2685
God makes sleep to be (constituted) in such a manner that it erases (all) thought of the two worlds.
کرد مجنون را ز عشق پوستی ** کو بنشناسد عدو از دوستی
He made Majnún, through love for a (dog's) skin, to be such that he would not know an enemy from a friend.
صد هزاران این چنین می‌دارد او ** که بر ادراکات تو بگمارد او
He hath a hundred thousand wines of this sort which He sets (in authority) over thy (intellectual) perceptions.
هست میهای شقاوت نفس را ** که ز ره بیرون برد آن نحس را
For the carnal soul there are the wines of damnation, which carry that ill-starred one out of the (right) way.
هست میهای سعادت عقل را ** که بیابد منزل بی‌نقل را
For the intellect there are the wines of felicity, so that it gains the abode whence is no departure.
خیمه‌ی گردون ز سرمستی خویش ** بر کند زان سو بگیرد راه پیش2690
Through its intoxication it uproots the tent of the sky and takes the way (leading) onward from that (earthly) direction.
هین بهر مستی دلا غره مشو ** هست عیسی مست حق خر مست جو
Hark, be not deceived, O heart, by every intoxication: Jesus is intoxicated with God, the ass is intoxicated with barley.
این چنین می را بجو زین خنبها ** مستی‌اش نبود ز کوته دنبها
Seek wine like this from these jars: the intoxication (produced) by it is not (to be obtained) from the bobtailed;
زانک هر معشوق چون خنبیست پر ** آن یکی درد و دگر صافی چو در
For every object of love is like a full jar, one (full of) dregs, and another pure as pearls.
می‌شناسا هین بچش با احتیاط ** تا میی یابی منزه ز اختلاط
O connoisseur of wine, beware, taste with precaution, that thou mayst find a wine free from adulteration.
هر دو مستی می‌دهندت لیک این ** مستی‌ات آرد کشان تا رب دین2695
Both (jars) will intoxicate thee, but this (blessed) intoxication, drawing (thee along), will lead thee to the Lord of the Judgement,
تا رهی از فکر و وسواس و حیل ** بی عقال این عقل در رقص‌الجمل
So that thou wilt be delivered from thought and anxiety and expedients, (whilst) this intellect (moves) unshackled at the camel's ambling pace.
انبیا چون جنس روحند و ملک ** مر ملک را جذب کردند از فلک
Since the prophets are homogeneous with spirit and angel, they drew angels from heaven.
باد جنس آتش است و یار او ** که بود آهنگ هر دو بر علو
Wind (air) is the congener and friend of fire, for the tendency of both is upward.
چون ببندی تو سر کوزه‌ی تهی ** در میان حوض یا جویی نهی
When you stop the mouth of an empty pot and put it in a tank or river,
تا قیامت آن فرو ناید به پست ** که دلش خالیست و در وی باد هست2700
It will not sink till the Resurrection, for its heart (interior) is void and there is (nothing but) wind (air) in it.
میل بادش چون سوی بالا بود ** ظرف خود را هم سوی بالا کشد
Since the desire of the wind (confined) in it is (to move) upward, it draws upward also the vessel containing it.
باز آن جانها که جنس انبیاست ** سوی‌ایشان کش کشان چون سایه‌هاست
Again, the spirits that are homogeneous with the prophets are moving gradually, like shadows, towards them,
زانک عقلش غالبست و بی ز شک ** عقل جنس آمد به خلقت با ملک
Because its (such a spirit's) intelligence is predominant; and beyond doubt the intelligence is homogeneous in nature with the angel;
وان هوای نفس غالب بر عدو ** نفس جنس اسفل آمد شد بدو
While in the enemy (of God) the carnal soul's concupiscence is predominant: the carnal soul is homogeneous with the lowest (of the low) and goes to it.
بود قبطی جنس فرعون ذمیم ** بود سبطی جنس موسی کلیم2705
The Egyptian was a congener of the reprobate Pharaoh; the Israelite was a congener of Moses, the Kalím.
بود هامان جنس‌تر فرعون را ** برگزیدش برد بر صدر سرا
Hámán was more congenial (than any one else) to Pharaoh: he (Pharaoh) chose him out and brought him to the high-seat in the palace.
لاجرم از صدر تا قعرش کشید ** که ز جنس دوزخ‌اند آن دو پلید
Inevitably he (Hámán) dragged him (Pharaoh) from the high-seat to the lowest depth, for those two unclean ones are homogenous with Hell.
هر دو سوزنده چو ذوزخ ضد نور ** هر دو چون دوزخ ز نور دل نفور
Both, like Hell, are burning and contrary to light: both, like Hell, are exceedingly averse to the light of the heart;
زانک دوزخ گوید ای مومن تو زود ** برگذر که نورت آتش را ربود
For Hell says, “O true believer, pass by quickly, since thy light hath taken away (extinguished) the Fire.
بگذر اى مومن كه نورت مىكشد ** آتشم را چون كه دامن مىكشد2710
Pass, O true believer, for thy light, when it sweeps by’, quenches my fire.”
می‌رمد آن دوزخی از نور هم ** زانک طبع دوزخستش ای صنم
The man destined for Hell, also, is recoiling from the light, because he hath the nature of Hell, O worshipful one.
دوزخ از مومن گریزد آنچنان ** که گریزد مومن از دوزخ به جان
Hell flees from the true believer just as the true believer flees with (all) his soul from Hell,
زانک جنس نار نبود نور او ** ضد نار آمد حقیقت نورجو
Because his light is not homogeneous with the Fire: the seeker of the light is in reality the contrary of the Fire
در حدیث آمدی که مومن در دعا ** چون امان خواهد ز دوزخ از خدا
It is related in the Hadíth that when the true believer prays to God for protection from Hell,
دوزخ از وی هم امان خواهد به جان ** که خدایا دور دارم از فلان2715
Hell also begs earnestly for protection from him, saying, “O God, keep me far from such-and-such a one!”
جاذبه‌ی جنسیتست اکنون ببین ** که تو جنس کیستی از کفر و دین
‘Tis the attracting power of homogeneity (that indicates one’s real nature): consider now with whom thou art congenial in respect of infidelity or true religion.
گر بهامان مایلی هامانیی ** ور به موسی مایلی سبحانیی
If thou art inclined towards Hámán, thou hast the nature of Hámán, and if thou art inclined towards Moses, thou art a glorifier of God.
ور بهر و مایلی انگیخته ** نفس و عقلی هر دوان آمیخته
And if thou art inclined and impelled towards both, thou art carnal soul and reason both mingled together.
هر دو در جنگند هان و هان بکوش ** تا شود غالب معانی بر نقوش
Both (these) are at war: take heed, take heed, and strive that the spiritual realities may prevail over the (sensuous) forms.
در جهان جنگ شادی این بسست ** که ببینی بر عدو هر دم شکست2720
In the world of war ‘tis joy enough that thou shouldst always, see defeat (inflicted) on the enemy.
آن ستیزه‌رو بسختی عاقبت ** گفت با هامان برای مشورت
Finally that quarrelsome-looking (contumacious) man (Pharaoh) in his hardness (of heart) told Hámán, for the purpose of consultation.
وعده‌های آن کلیم‌الله را ** گفت و محرم ساخت آن گمراه را
He told (him) the promises pf the one (Moses) with whom God spoke, and made that misguided person his confidant.
مشورت کردن فرعون با وزیرش هامان در ایمان آوردن به موسی علیه‌السلام
How Pharaoh took counsel with ha vizier, Hámán, as to believing in Moses, on whom be peace.
گفت با هامان چون تنهااش بدید ** جست هامان و گریبان را درید
He told Hamán when he saw him alone: Hámán sprang up and rent the bosom of his shirt.
بانگها زد گریه‌ها کرد آن لعین ** کوفت دستار و کله را بر زمین
That accursed one uttered loud cries’ and sobs and beat his turban and cap on the ground,
که چگونه گفت اندر روی شاه ** این چنین گستاخ آن حرف تباه2725
Saying, “How durst he say those vain words so impudently in the face of the king?