چه عجب گر کوه صوفی شد عزیز ** جسم موسی از کلوخی بود نیز

What wonder if the mountain became a venerable Súfí? The body of Moses also was (formed) from a piece of clay.

طنز و انکار کردن پادشاه جهود و قبول نکردن نصیحت خاصان خویش‌‌

How the Jewish king scoffed and denied and would not accept the counsel of his intimates.

این عجایب دید آن شاه جهود ** جز که طنز و جز که انکارش نبود

The king of the Jews beheld these marvellous things, (but) he had naught (to say) except mockery and denial.

ناصحان گفتند از حد مگذران ** مرکب استیزه را چندین مران‌‌ 870

His counsellors said, “Do not let (this injustice) go beyond bounds, do not drive the steed of obstinacy so far.”

ناصحان را دست بست و بند کرد ** ظلم را پیوند در پیوند کرد

He handcuffed the counsellors and confined them, he committed one injustice after another.

بانگ آمد کار چون اینجا رسید ** پای دار ای سگ که قهر ما رسید

When the matter reached this pass, a shout came—“Hold thy foot (stop), O cur! For Our vengeance is come.”

بعد از آن آتش چهل گز بر فروخت ** حلقه گشت و آن جهودان را بسوخت‌‌

After that, the fire blazed up forty ells high, became a ring, and consumed those Jews.

اصل ایشان بود آتش ابتدا ** سوی اصل خویش رفتند انتها

From fire was their origin in the beginning: they went (back) to their origin in the end.

هم ز آتش زاده بودند آن فریق ** جزوها را سوی کل باشد طریق‌‌ 875

That company were born of fire: the way of particulars is towards the universal.

آتشی بودند مومن سوز و بس ** سوخت خود را آتش ایشان چو خس‌‌

They were only a fire to consume the true believers: their fire consumed itself like rubbish.

آن که بوده ست امه الهاویه ** هاویه آمد مر او را زاویه‌‌

He whose mother is Háwiya (Hell-fire)—Háwiya shall become his cell (abode).

مادر فرزند جویان وی است ** اصلها مر فرعها را در پی است‌‌

The mother of the child is (always) seeking it: the fundamentals pursue the derivatives.

آب اندر حوض اگر زندانی است ** باد نشفش می‌‌کند کار کانی است‌‌

If water is imprisoned in a tank, the wind sucks it up, for it (the wind) belongs to the original (source):

می‌‌رهاند می‌‌برد تا معدنش ** اندک اندک تا نبینی بردنش‌‌ 880

It sets it free, it wafts it away to its source, little by little, so that you do not see its wafting;

وین نفس جانهای ما را همچنان ** اندک اندک دزدد از حبس جهان‌‌

And our souls likewise this breath (of ours) steals away, little by little, from the prison of the world.

تا إلیه یصعد أطیاب الکلم ** صاعدا منا إلی حیث علم‌‌

The perfumes of our (good) words ascend even unto Him, ascending from us whither God knoweth.

ترتقی أنفاسنا بالمنتقی ** متحفا منا إلی دار البقا

Our breaths soar up with the choice (words), as a gift from us, to the abode of everlastingness;

ثم تاتینا مکافات المقال ** ضعف ذاک رحمة من ذی الجلال‌‌

Then comes to us the recompense of our speech, a double (recompense) thereof, as a mercy from (God) the Glorious;

ثم یلجینا الی امثالها ** کی ینال العبد مما نالها 885

Then He causes us to repair to (makes us utter) good words like those (already uttered), that His servant may obtain (something more) of what he has obtained.

هکذا تعرج و تنزل دایما ** ذا فلا زلت علیه قائما

Thus do they (our good words) ascend while it (the Divine mercy) descends continually: mayst thou never cease to keep up that (ascent and descent)!

پارسی گوییم یعنی این کشش ** ز آن طرف آید که آمد آن چشش‌‌

Let us speak Persian: the meaning is that this attraction (by which God draws the soul towards Himself) comes from the same quarter whence came that savour (spiritual delight experienced in and after prayer).

چشم هر قومی به سویی مانده است ** کان طرف یک روز ذوقی رانده است‌‌

The eyes of every set of people remain (turned) in the direction where one day they satisfied a (longing for) delight.

ذوق جنس از جنس خود باشد یقین ** ذوق جزو از کل خود باشد ببین‌‌

The delight of (every) kind is certainly in its own kind (congener): the delight of the part, observe, is in its whole;

یا مگر آن قابل جنسی بود ** چون بدو پیوست جنس او شود 890

Or else, that (part) is surely capable of (attachment to) a (different) kind and, when it has attached itself thereto, becomes homogeneous with it,

همچو آب و نان که جنس ما نبود ** گشت جنس ما و اندر ما فزود

As (for instance) water and bread, which were not our congeners, became homogeneous with us and increased within us (added to our bulk and strength).

نقش جنسیت ندارد آب و نان ** ز اعتبار آخر آن را جنس دان‌‌

Water and bread have not the appearance of being our congeners, (but) from consideration of the end (final result) deem them to be homogeneous (with us).