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?
جمله عالم را مسخر کرده تو ** کار را با بخت چون زر کرده تو
Thou hast made the whole world subject (to thy sway); thou, (attended) by fortune, hast made thy estate (brilliant) as gold.
از مشارق وز مغارب بی‌لجاج ** سوی تو آرند سلطانان خراج
From all parts of the East and West sultans, without (raising); opposition, bring tribute to thee.
پادشاهان لب همی مالند شاد ** بر ستانه‌ی خاک تو این کیقباد
Kings are rubbing their lips joyfully on the dust of thy thresh old, O mighty emperor.
اسپ یاغی چون ببیند اسپ ما ** رو بگرداند گریزد بی عصا
When the enemy’s horse sees our horse, it turns its face and flees without flogging’.
تاکنون معبود و مسجود جهان ** بوده‌ای گردی کمینه‌ی بندگان2730
Hitherto thou hast been worshipped and adored by the (whole) world: (now) thou wilt become the meanest of slaves.
در هزار آتش شدن زین خوشترست ** که خداوندی شود بنده‌پرست
To go into a thousand fires is better than this, that a lord should become the servant of a slave.
نه بکش اول مرا ای شاه چین ** تا نبیند چشم من بر شاه این
Nay, kill me first, O king of China, that mine eye may not be hold this (servility) in the king.
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?