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  • جو سوی گندم نمی‌تازد ولی  ** مور سوی مور می‌آید بلی 
  • The barley does not hurry to the wheat, but the ant comes to the ant; yes (it does).

  • رفتن جو سوی گندم تابعست  ** مور را بین که به جنسش راجعست 
  • The going of the barley to the wheat is (merely) consequential: (’tis) the ant, mark you, (that) returns to its congener.

  • تو مگو گندم چرا شد سوی جو  ** چشم را بر خصم نه نی بر گرو  2960
  • Do not say, “Why did the wheat go to the barley?” Fix your eye on the holder, not on that which he holds in pawn.

  • مور اسود بر سر لبد سیاه  ** مور پنهان دانه پیدا پیش راه 
  • (As when) a black ant (moves along) on a black felt cloth: the ant is hidden (from view), (only) the grain is visible on its way,

  • عقل گوید چشم را نیکو نگر  ** دانه هرگز کی رود بی دانه‌بر 
  • (But) Reason says, “Look well to your eye: when does a grain ever go along without a grain-bearer?”

  • زین سبب آمد سوی اصحاب کلب  ** هست صورتها حبوب و مور قلب 
  • (’Twas) on this account (that) the dog came to the Companions (of the Cave): the (outward) forms are (like) the grains, while the heart (spirit) is (like) the ant.

  • زان شود عیسی سوی پاکان چرخ  ** بد قفس‌ها مختلف یک جنس فرخ 
  • Hence Jesus goes (ascends) to the holy ones of Heaven: the cages (bodies) were diverse, (but) the young birds (spirits) were of the same kind.

  • این قفس پیدا و آن فرخش نهان  ** بی‌قفس کش کی قفس باشد روان  2965
  • This cage is visible, but the young bird in it is hidden (from sight): how should the cage be moving without a cage-carrier?

  • ای خنک چشمی که عقلستش امیر  ** عاقبت‌بین باشد و حبر و قریر 
  • Oh, blessed is the eye that is ruled by reason, (the eye) that discerns the end and is wise and cool.

  • فرق زشت و نغز از عقل آورید  ** نی ز چشمی کز سیه گفت و سپید 
  • Get (learn) the distinction between evil and good from reason, not from the eye that tells (only) of black and white.

  • چشم غره شد به خضرای دمن  ** عقل گوید بر محک ماش زن 
  • The eye is beguiled by the verdure on dunghills, (but) reason says, “Put it to my touchstone.”

  • آفت مرغست چشم کام‌بین  ** مخلص مرغست عقل دام‌بین 
  • The eye that sees (only) its (object of) desire is the bird's bane; reason, which sees the trap, is the bird's means of deliverance.

  • دام دیگر بد که عقلش در نیافت  ** وحی غایب‌بین بدین سو زان شتافت  2970
  • (But) there was another trap which reason did not perceive; hence the inspiration which beholds the unseen sped in this direction.

  • جنس و ناجنس از خرد دانی شناخت  ** سوی صورت‌ها نشاید زود تاخت 
  • By reason you can recognise congener and non-congener: you ought not to run at once to (outward) forms.

  • نیست جنسیت به صورت لی و لک  ** عیسی آمد در بشر جنس ملک 
  • My being your congener is not in respect of (outward) form: Jesus, in the form of man, was (really) homogeneous with the angels

  • برکشیدش فوق این نیلی‌حصار  ** مرغ گردونی چو چغزش زاغ‌وار 
  • The celestial Bird (Gabriel) carried him up above this dark-blue fortress (vault) as the raven (carried) the frog.

  • قصه‌ی عبدالغوث و ربودن پریان او را و سالها میان پریان ساکن شدن او و بعد از سالها آمدن او به شهر و فرزندان خویش را باز ناشکیفتن او از آن پریان بحکم جنسیت و همدلی او با ایشان 
  • Story of ‘Abdu ’l-Ghawth and his being carried off by the peris and staying among them for years, and how after (many) years he returned to his (native) town and his children, but could not endure to be parted from the peris, because he was really their congener and spiritually one with them.

  • بود عبدالغوث هم‌جنس پری  ** چون پری نه سال در پنهان‌پری 
  • ‘Abdu ’l-Ghawth was a congener of the peri: for nine years he was flying about invisibly, like a peri.

  • شد زنش را نسل از شوی دگر  ** وآن یتیمانش ز مرگش در سمر  2975
  • His wife had offspring by another husband, and his (‘Abdu ’l-Ghawth's) orphans used to talk of his death,

  • که مرورا گرگ زد یا ره‌زنی  ** یا فتاد اندر چهی یا مکمنی 
  • Saying, “A wolf or a brigand (must have) attacked him, or (perhaps) he fell into a pit or ambush.”

  • جمله فرزندانش در اشغال مست  ** خود نگفتندی که بابایی بدست 
  • All his children were passionately absorbed in (worldly) occupations: they never said (thought) that they had a father (who might be alive).

  • بعد نه سال آمد او هم عاریه  ** گشت پیدا باز شد متواریه 
  • After nine years he came (back) temporarily: he appeared and (then) disappeared again.

  • یک مهی مهمان فرزندان خویش  ** بود و زان پس کس ندیدش رنگ بیش 
  • He was the guest of his children for one month, and after that nobody saw any more of him.

  • برد هم جنسی پریانش چنان  ** که رباید روح را زخم سنان  2980
  • (Inward) homogeneity with the peris carried him off, just as a spear-thrust ravishes the spirit (from the body).

  • چون بهشتی جنس جنت آمدست  ** هم ز جنسیت شود یزدان‌پرست 
  • Since one who is destined for Paradise is (inwardly) homogeneous with Paradise, on account of homogeneity he also becomes a worshipper of God.

  • نه نبی فرمود جود و محمده  ** شاخ جنت دان به دنیا آمده 
  • Has not the Prophet said, “Know that liberality and virtue are (drooping) branches of (the trees in) Paradise (and have) come (have been let down) into this world”?

  • مهرها را جمله جنس مهر خوان  ** قهرها را جمله جنس قهر دان 
  • Declare all loves to be homogeneous with (Divine) Love; deem all wraths to be homogeneous with (Divine) Wrath.

  • لاابالی لا ابالی آورد  ** زانک جنس هم بوند اندر خرد 
  • The reckless man gets a reckless man (as his comrade), because they are congenial in respect of their understanding.

  • بود جنسیت در ادریس از نجوم  ** هشت سال او با زحل بد در قدوم  2985
  • The congeniality (spiritual affinity) in Idrís was (derived) from the stars: for eight years he was coming along with Saturn.

  • در مشارق در مغارب یار او  ** هم‌حدیث و محرم آثار او 
  • He was his (Saturn's) companion in the East and in the West; (he was) his partner in conversation and familiar with his characteristics.

  • بعد غیبت چونک آورد او قدوم  ** در زمین می‌گفت او درس نجوم 
  • When after his absence (from the body) he arrived (on earth), on the earth he was always giving lessons in astronomy.

  • پیش او استارگان خوش صف زده  ** اختران در درس او حاضر شده 
  • The stars gladly ranged themselves in ranks before him: the stars attended his lectures,

  • آنچنان که خلق آواز نجوم  ** می‌شنیدند از خصوص و از عموم 
  • So that the people (present), nobles and commons alike, would hear the voices of the stars.

  • جذب جنسیت کشیده تا زمین  ** اختران را پیش او کرده مبین  2990
  • The attraction exerted by homogeneity (spiritual affinity) drew the stars down to the earth and caused them to speak plainly before him.

  • هر یکی نام خود و احوال خود  ** باز گفته پیش او شرح رصد 
  • Each one declared its name and its circumstances and expounded to him (the science of) astronomical observation.

  • چیست جنسیت یکی نوع نظر  ** که بدان یابند ره در هم‌دگر 
  • What is (real) homogeneity? A species of insight whereby people gain admission into (the minds and feelings of) one another.

  • آن نظر که کرد حق در وی نهان  ** چون نهد در تو تو گردی جنس آن 
  • When God endows you with the same insight which He has hidden in him (another person), you become his congener.

  • هر طرف چه می‌کشد تن را نظر  ** بی‌خبر را کی کشاند با خبر 
  • What draws a body (person) in any direction? Insight. How should the conscious attract the unconscious?

  • چونک اندر مرد خوی زن نهد  ** او مخنث گردد و گان می‌دهد  2995
  • When He (God) implants in a man the nature of a woman, fit catamitus et coitum dat. [When He (God) implants in a man the nature of a woman, he becomes a catamite and offers (anal) intercourse.]

  • چون نهد در زن خدا خوی نری  ** طالب زن گردد آن زن سعتری 
  • When God implants in a woman the masculine nature, illa femina feminam cupit et cum ea rem habet. [When God implants in a woman the masculine nature, that dildo-using woman becomes a seeker of women.]

  • چون نهد در تو صفات جبرئیل  ** هم‌چو فرخی بر هواجویی سبیل 
  • When He implants in you the qualities of Gabriel, you will seek the way up to the air, like a young bird,

  • منتظر بنهاده دیده در هوا  ** از زمین بیگانه عاشق بر سما 
  • Gazing exspectantly, your eye fixed upon the air, estranged from the earth and enamoured of heaven.

  • چون نهد در تو صفت‌های خری  ** صد پرت گر هست بر آخر پری 
  • When He implants in you the asinine qualities, (even) if you have a hundred wings (expedients) you will fly to the stable.

  • از پی صورت نیامد موش خوار  ** از خبیثی شد زبون موش‌خوار  3000
  • The mouse is not despised for its (outward) form: it becomes a helpless victim of the kite because of its villainous character.

  • طعمه‌جوی و خاین و ظلمت‌پرست  ** از پنیر و فستق و دوشاب مست 
  • It is a (greedy) food-seeker and a traitor and a lover of darkness, besotted with cheese and pistachio nuts and syrup.

  • باز اشهب را چو باشد خوی موش  ** ننگ موشان باشد و عار وحوش 
  • When the white falcon has the nature of a mouse, it is an object of contempt to the mice and a disgrace to the wild animals.

  • خوی آن هاروت و ماروت ای پسر  ** چون بگشت و دادشان خوی بشر 
  • O son, when the nature of Hárút and Márút was changed and He (God) bestowed on them the nature of man,

  • در فتادند از لنحن الصافون  ** در چه بابل ببسته سرنگون 
  • They fell from (the eminence of) verily, we are they that stand in rowsinto the pit at Babylon (where they remain) shackled head-foremost.

  • لوح محفوظ از نظرشان دور شد  ** لوح ایشان ساحر و مسحور شد  3005
  • The Guarded Tablet was removed from their sight: sorcerer and ensorcelled became their tablet.

  • پر همان و سر همان هیکل همان  ** موسیی بر عرش و فرعونی مهان 
  • The same arms, the same head, the same figure—(yet) a Moses is celestial (in his nature), while a Pharaoh is contemptible.

  • در پی خو باش و با خوش‌خو نشین  ** خوپذیری روغن گل را ببین 
  • Be always in quest of the (inward) nature and consort with him whose nature is good: observe how rose-oil (otto) has received (imbibed) the nature (of the rose).