بانگ و صیتی جو که آن خامل نشد ** تاب خورشیدی که آن آفل نشد
Seek the applause and renown that does not die away, the splendour of the sun that does not sink.
آن هنرهای دقیق و قال و قیل ** قوم فرعون‌اند اجل چون آب نیل1660
Those abstruse sciences and disputations are (like) the people of Pharaoh: Death is like the water of the Nile.
رونق و طاق و طرنب و سحرشان ** گرچه خلقان را کشد گردن کشان
Although their brilliance and pomp and show and enchantment drag the people along by the scruff of the neck,
سحرهای ساحران دان جمله را ** مرگ چوبی دان که آن گشت اژدها
Know that all (that) is (like) the enchantments of the magicians; know that Death is (like) the rod (of Moses) which became a dragon.
جادویها را همه یک لقمه کرد ** یک جهان پر شب بد آن را صبح خورد
It made one mouthful of all (their) sorceries. There was a world filled with night: the dawn devoured it.
نور از آن خوردن نشد افزون و بیش ** بل همان سانست کو بودست پیش
The light is not made greater and more by that (act of) devouring; nay, it is just the same as it has (always) been before.
در اثر افزون شد و در ذات نی ** ذات را افزونی و آفات نی1665
It is increased in respect of the effect (which it has produced), but not in respect of its essence: the essence hath (suffers) no increase or diminution.
حق ز ایجاد جهان افزون نشد ** آنچ اول آن نبود اکنون نشد
God was not increased by (His) bringing the world into existence: that which He was not formerly He has not become now;
لیک افزون گشت اثر ز ایجاد خلق ** در میان این دو افزونیست فرق
But the effect (phenomenal being) was increased by (His) bringing created things into existence: there is (a great) difference between these two increases.
هست افزونی اثر اظهار او ** تا پدید آید صفات و کار او
The increase of the effect is His manifestation, in order that His attributes and action may be made visible.
هست افزونی هر ذاتی دلیل ** کو بود حادث به علتها علیل
The increase of any (so-called) essence is a proof that it (the essence) is originated and subject to causes.
تفسیر اوجس فی نفسه خیفة موسی قلنا لا تخف انک انت الا علی
Commentary on "Moses conceived a fear in his heart: We said, ‘Fear not, verily thou wilt be the superior.’"
گفت موسی سحر هم حیران‌کنیست ** چون کنم کین خلق را تمییز نیست1670
Moses said, “Magic too is a bewildering thing: how shall I act?—for this people have no discernment.”
گفت حق تمییز را پیدا کنم ** عقل بی‌تمییز را بینا کنم
God said, “I will produce discernment, I will make the undiscerning mind able to perceive (the truth).
گرچه چون دریا برآوردند کف ** موسیا تو غالب آیی لا تخف
Howbeit they (the magicians) have raised up foam, like the sea, thou, O Moses, wilt prevail: fear not!”
بود اندر عهده خود سحر افتخار ** چون عصا شد مار آنها گشت عار
Magic was glorious in its own time: when the rod became a dragon, those (magic arts) were disgraced.
هر کسی را دعوی حسن و نمک ** سنگ مرگ آمد نمکها را محک
Every one pretends to excellence and elegance: the stone of Death is the touchstone for (these) elegances.
سحر رفت و معجزه‌ی موسی گذشت ** هر دو را از بام بود افتاد طشت1675
Magic is gone and the miracle of Moses is past: as regards both, the bowl has fallen from the roof of (their) being.
بانگ طشت سحر جز لعنت چه ماند ** بانگ طشت دین به جز رفعت چه ماند
What has the noise of the bowl of magic left behind but execration? What has the noise of the bowl of religion left behind but sublimity?
چون محک پنهان شدست از مرد و زن ** در صف آ ای قلب و اکنون لاف زن
Since the touchstone has become hidden from man and woman, O adulterated coin, come now into line (with the genuine coin) and brag!
وقت لافستت محک چون غایبست ** می‌برندت از عزیزی دست دست
’Tis the time for thee to brag. Since the touchstone is absent, they will pass thee in honour from hand to hand.
قلب می‌گوید ز نخوت هر دمم ** ای زر خالص من از تو کی کمم
The adulterated coin is ever saying to me arrogantly, “O pure gold, how am I inferior to thee?”
The gold says, “Yes, O fellow-servant; but the touchstone is coming: be prepared.”
مرگ تن هدیه‌ست بر اصحاب راز ** زر خالص را چه نقصانست گاز
The death of the body is a (welcome) gift to the adepts of the mystery: what damage is (done by) the scissors to pure gold?
قلب اگر در خویش آخربین بدی ** آن سیه که آخر شد او اول شدی
If the adulterated coin had seen the end in regard to itself, it would have become at first the black (thing) which it became in the end.
چون شدی اول سیه اندر لقا ** دور بودی از نفاق و از شقا
Since (in that case) it would have become black at first, in confrontation (with the genuine coin) it would have been far from duplicity and damnation.