خسروا اول مرا گردن بزن ** تا نبیند این مذلت چشم من
O emperor, behead me first, that mine eye may not behold this ignominy.
خود نبودست و مبادا این چنین ** که زمین گردون شود گردون زمین
Truly never has there been—and never may there be!—such a thing as this, that the earth should become the sky, and the sky become the earth;
بندگان‌مان خواجه‌تاش ما شوند ** بی‌دلان‌مان دلخراش ما شوند2735
(That) our slaves should become our fellow-servants, (and that) our timorous ones should become those who (cruelly) wound our hearts;
چشم‌روشن دشمنان و دوست کور ** گشت ما را پس گلستان قعر گور
(That our) enemies (should be) bright-eyed and (our) friends blind: then (in that case) the rose-garden has become for us (like) the bottom of the tomb.”
تزییف سخن هامان علیه‌اللعنه
Showing the falsity of Hámán’s speech— the curse (of God) be upon him!
دوست از دشمن همی نشناخت او ** نرد را کورانه کژ می‌باخت او
He did not know friend from enemy: he was playing back gammon (all) wrong, like a blind man.
دشمن تو جز تو نبود این لعین ** بی‌گناهان را مگو دشمن به کین
Thy enemy is none but thyself, O accursed one: do not despitefully call the innocent (thy) enemies.
پیش تو این حالت بد دولتست ** که دوادو اول و آخر لتست
In thy sight this evil state (in which thou art) is dawlat (worldly fortune), whereof the beginning is dawádaw (running to and fro) and the end lat (blows).
گر ازین دولت نتازی خز خزان ** این بهارت را همی آید خزان2740
If by degrees thou do not run away from this worldly fortune, autumn will come o’er this spring of thine.
مشرق و مغرب چو تو بس دیده‌اند ** که سر ایشان ز تن ببریده‌اند
East and West have seen many like thee, whose heads have been severed from their bodies.
مشرق و مغرب که نبود بر قرار ** چون کنند آخر کسی را پایدار
After all, how should East and West, which are not permanent, make any one enduring?
تو بدان فخر آوری کز ترس و بند ** چاپلوست گشت مردم روز چند
Thou takest pride in the fact that men, from fear and bondage, have become thy flatterers for a few days.
هر کرا مردم سجودی می‌کنند ** زهر اندر جان او می‌آکنند
When men bow in adoration to any one, they are (really) cramming poison into his soul.
چونک بر گردد ازو آن ساجدش ** داند او کان زهر بود و موبدش2745
When his adorer turns away from him, he knows that that (adoration) was poisonous and destructive to him.
ای خنک آن را که ذلت نفسه ** وای آنک از سرکشی شد چون که او
Oh, blest is he whose carnal soul was abased! Alas who became like a mountain from arrogance
این تکبر زهر قاتل دان که هست ** از می پر زهر شد آن گیج مست
Know that this pride is a killing poison: that fool toxicated by the poisonous wine.
چون می پر زهر نوشد مدبری ** از طرب یکدم بجنباند سری
When an unhappy wretch drinks the poisonous wine, his head in delight for one moment.
بعد یکدم زهر بر جانش فتد ** زهر در جانش کند داد و ستد
After one moment the poison falls on his spirit the poison exercises (complete) sway over his spirit.
گر نذاری زهری‌اش را اعتقاد ** کو چه زهر آمد نگر در قوم عاد2750
If you have not firm belief in its being poisonous (and do not know) what (a deadly) poison it is, look at the people of ‘Ád.
چونک شاهی دست یابد بر شهی ** بکشدش یا باز دارد در چهی
When one king gains the upper hand (prevails) over another. king, he kills him or confines him in a dungeon;
ور بیابد خسته‌ی افتاده را ** مرهمش سازد شه و بدهد عطا
But if he find a fallen wounded man, the king will make a plaster for him and bestow gifts on him.
گر نه زهرست آن تکبر پس چرا ** کشت شه را بی‌گناه و بی‌خطا
If that pride is not poison, then why did he kill the (vanquished) king without (his having committed any) crime or offence?
وین دگر را بی ز خدمت چون نواخت ** زین دو جنبش زهر را شاید شناخت
And how did he treat this other (helpless) man (so) kindly without (his having performed any) service? From these two actions you may recognise (the poisonous nature of) pride.
راه‌زن هرگز گدایی را نزد ** گرگ گرگ مرده را هرگز گزد2755
No highwayman ever attacked a beggar: does a wolf ever bite a dead wolf?
خضر کشتی را برای آن شکست ** تا تواند کشتی از فجار رست
Khizr made a breach in the boat in order that the boat might be saved from the wicked.
چون شکسته می‌رهد اشکسته شو ** امن در فقرست اندر فقر رو
Since the broken (contrite) one will be saved, be thou broken (contrite). Safety lies in poverty enter into poverty
آن کهی کو داشت از کان نقد چند ** گشت پاره پاره از زخم کلند
The mountain that possessed some cash in its mine was riven to pieces by the strokes of the pick-axe.
تیغ بهر اوست کو را گردنیست ** سایه که افکندست بر وی زخم نیست
The sword is for him who has a (high and proud) neck; no blow falls on the shadow that is thrown (flat upon the ground).
مهتری نفطست و آتش ای غوی ** ای برادر چون بر آذر می‌روی2760
Eminence is naphtha and fire, O misguided one: O brother, how (why) art thou going into the fire?
هر چه او هموار باشد با زمین ** تیرها را کی هدف گردد ببین
How should anything that is level with the earth become a target for arrows? Consider!
سر بر آرد از زمین آنگاه او ** چون هدفها زخم یابد بی رفو
(But if) it raise its head from the earth, then, like targets, it will suffer blows irremediable.
نردبان خالق این ما و منیست ** عاقبت زین نردبان افتادنیست
This egoism is the ladder of (climbed by) the creatures (of God): they must fall from this ladder in the end.
هر که بالاتر رود ابله‌ترست ** که استخوان او بتر خواهد شکست
The higher any one goes, the more foolish he is, for his bones will be worse broken.
این فروعست و اصولش آن بود ** که ترفع شرکت یزدان بود2765
This is (constitutes) the derivatives (of the subject), and its fundamental principles are that to exalt one’s self is (to claim) copartnership with God.
چون نمردی و نگشتی زنده زو ** یاغیی باشی به شرکت ملک‌جو
Unless thou hast died and become living through Him, thou art an enemy seeking to reign in copartnership (with Him)
چون بدو زنده شدی آن خود ویست ** وحدت محضست آن شرکت کیست
When thou hast become living through Him, that (which thou hast become) is in sooth He: it is absolute Unity; how is it co partnership?
شرح این در آینه‌ی اعمال جو ** که نیابی فهم آن از گفت و گو
Seek the explanation of this in the mirror of (devotional) works, for thou wilt not gain the understanding of it from speech and discourse.
گر بگویم آنچ دارم در درون ** بس جگرها گردد اندر حال خون
If I tell that which I have within, many hearts will immediately be turned into blood,
بس کنم خود زیرکان را این بس است ** بانگ دو کردم اگر در ده کس است2770
I will refrain; indeed, for the intelligent this (which has been said) is enough: I have shouted twice, if any one is in the village
حاصل آن هامان بدان گفتار بد ** این چنین راهی بر آن فرعون زد
To sum up, Hámán by means of those evil words waylaid Pharaoh in such a (terrible) way as this.
لقمه‌ی دولت رسیده تا دهان ** او گلوی او بریده ناگهان
The morsel, felicity, had reached his (Pharaoh’s) mouth, (when) he (Hámán) suddenly cut his throat.
خرمن فرعون را داد او به باد ** هیچ شه را این چنین صاحب مباد
He gave Pharaoh’s stack to the wind (destroyed him): may no king have such a minister!
نومید شدن موسی علیه‌السلام از ایمام فرعون به تاثیر کردن سخن هامان در دل فرعون
How Moses, on whom be peace, despaired of Pharaoh’s accepting the true faith, because the words of Hámán made an impression on Pharaoh’s heart.
گفت موسی لطف بنمودیم وجود ** خود خداوندیت را روزی نبود
Moses said, “We have shown kindness and generosity, (but) verily it was not the portion allotted to thy dominion
آن خداوندی که نبود راستین ** مر ورا نه دست دان نه آستین2775
The dominion that is not righteous—regard it as having neither hand nor sleeve
آن خداوندی که دزدیده بود ** بی دل و بی جان و بی دیده بود
The dominion that is stolen (usurped) is without heart and without soul and without eye.
آن خداوندی که دادندت عوام ** باز بستانند از تو هم‌چو وام
The dominion which the vulgar have given to thee they will take back from thee as a debt.
ده خداوندی عاریت به حق ** تا خداوندیت بخشد متفق
Give up to God the dominion held on loan, that He may bestow on thee the dominion to which all consent.”
منازعت امیران عرب با مصطفی علیه‌السلام کی ملک را مقاسمت کن با ما تا نزاعی نباشد و جواب فرمودن مصطفی علیه‌السلام کی من مامورم درین امارت و بحث ایشان از طرفین
How the Amírs of the Arabs wrangled with Mustafá (Mohammed), on whom be peace, saying, "Share the kingdom with us, in order that there may be no contention"; and how Mustafá, on whom be peace, answered and said, "I am commanded (by God) in respect of this Amírate"; and the arguments on both sides.
آن امیران عرب گرد آمدند ** نزد پیغامبر منازع می‌شدند
The Amírs of the Arabs assembled and began to wrangle in the Prophet's presence,
که تو میری هر یک از ما هم امیر ** بخش کن این ملک و بخش خود بگیر2780
Saying, “Thou art an Amír; every one of us is an Amír likewise: distribute this kingdom and take thy share.
هر یکی در بخش خود انصاف‌جو ** تو ز بخش ما دو دست خود بشو
Each (of us) is seeking equity in regard to his share: do thou wash thy hands of our share.”
گفت میری مر مرا حق داده است ** سروری و امر مطلق داده است
He replied, “God hath given the Amírate to me: He hath given me the chief authority and the absolute command,