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4
2662-2711

  • For God's sake—(since) ye, O noble ones, are those who give succour in this world and that (other) world—
  • از برای حق شمایید ای مهان ** دستگیر این جهان و آن جهان

  • Quickly apply the remedy, for my heart is trembling lest I be torn painfully from the fruit of my heart.”
  • زود درمان کن که می‌لرزد دلم ** که بدرد از میوه‌ی دل بسکلم

  • He (‘Alí) said, “Take another child up to the roof, in order that the boy may see his congener,
  • گفت طفلی را بر آور هم به بام ** تا ببیند جنس خود را آن غلام

  • And come nimbly from the water-spout to his congener: congener is ever in love with congener.” 2665
  • سوی جنس آید سبک زان ناودان ** جنس بر جنس است عاشق جاودان

  • The woman did so, and when her child saw its congener, it turned its face towards it with delight
  • زن چنان کرد و چو دید آن طفل او ** جنس خود خوش خوش بدو ورد آورد

  • And came from the ridge of the water-spout to the roof: know that a congener attracts every congener.
  • سوی بام آمد ز متن ناودان ** جاذب هر جنس را هم جنس دان

  • The child came crawling along to the (other) child: it was saved from falling to (the ground) below.
  • غژغژان آمد به سوی طفل طفل ** وا رهید او از فتادن سوی سفل

  • The prophets are of humankind for this reason, that they (humankind), through the homogeneity (of the prophets with them), may be saved from the water-spout.
  • زان بود جنس بشر پیغامبران ** تا بجنسیت رهند از ناودان

  • Therefore he (the Prophet) called himself a man like you, that ye might come to your congener and might not become lost; 2670
  • پس بشر فرمود خود را مثلکم ** تا به جنس آیید و کم گردید گم

  • For homogeneity is a wondrous attractor: wheresoever there is a seeker, his congener is attracting him.
  • زانک جنسیت عجایب جاذبیست ** جاذبش جنسست هر جا طالبیست

  • Jesus and Idrís ascended to heaven, since they were homogeneous with the angels.
  • عیسی و ادریس بر گردون شدند ** با ملایک چونک هم‌جنس آمدند

  • Again, Hárút and Márút were homogeneous with the body: hence they descended from on high.
  • باز آن هاروت و ماروت از بلند ** جنس تن بودند زان زیر آمدند

  • The infidels have become homogeneous with Satan: their spirits have become disciples of the devils.
  • کافران هم جنس شیطان آمده ** جانشان شاگرد شیطانان شده

  • They have learned a hundred thousand evil dispositions; they have sewn up the eyes of intellect and heart. 2675
  • صد هزاران خوی بد آموخته ** دیده‌های عقل و دل بر دوخته

  • Their least ugly disposition is envy—that envy which smote the neck of (destroyed) Iblís.
  • کمترین خوشان به زشتی آن حسد ** آن حسد که گردن ابلیس زد

  • From those curs they have learned hatred and envy, for he (Satan) does not wish the kingdom everlasting (to be granted) to (God's) creatures.
  • زان سگان آموخته حقد و حسد ** که نخواهد خلق را ملک ابد

  • When he sees, on left or right, any one perfect, colic comes to him and pain arises (in him) from envy,
  • هر کرا دید او کمال از چپ و راست ** از حسد قولنجش آمد درد خاست

  • Because every miserable wretch whose stack has been burnt is unwilling that any one's candle should be lighted.
  • زآنک هر بدبخت خرمن‌سوخته ** می‌نخواهد شمع کس افروخته

  • Hark, bring to hand (acquire) some (degree of) perfection, in order that thou too mayst not be aggrieved by the perfection of others. 2680
  • هین کمالی دست آور تا تو هم ** از کمال دیگران نفتی به غم

  • Beg of God the removal of this envy, that God may deliver thee from the body,
  • از خدا می‌خواه دفع این حسد ** تا خدایت وا رهاند از جسد

  • And bestow on thee an inward occupation, from which thou wilt not become disengaged (so as to turn thy attention) outwards.
  • مر ترا مشغولیی بخشد درون ** که نپردازی از آن سوی برون

  • God gives to a draught of wine such (potency) that one intoxicated with it escapes from the two worlds.
  • جرعه‌ی می را خدا آن می‌دهد ** که بدو مست از دو عالم می‌دهد

  • He hath endowed hashísh with the property that, for a time, it delivers him (who eats it) from self-consciousness.
  • خاصیت بنهاده در کف حشیش ** کو زمانی می‌رهاند از خودیش

  • God makes sleep to be (constituted) in such a manner that it erases (all) thought of the two worlds. 2685
  • خواب را یزدان بدان سان می‌کند ** کز دو عالم فکر را بر می‌کند

  • He made Majnún, through love for a (dog's) skin, to be such that he would not know an enemy from a friend.
  • کرد مجنون را ز عشق پوستی ** کو بنشناسد عدو از دوستی

  • He hath a hundred thousand wines of this sort which He sets (in authority) over thy (intellectual) perceptions.
  • صد هزاران این چنین می‌دارد او ** که بر ادراکات تو بگمارد او

  • For the carnal soul there are the wines of damnation, which carry that ill-starred one out of the (right) way.
  • هست میهای شقاوت نفس را ** که ز ره بیرون برد آن نحس را

  • For the intellect there are the wines of felicity, so that it gains the abode whence is no departure.
  • هست میهای سعادت عقل را ** که بیابد منزل بی‌نقل را

  • Through its intoxication it uproots the tent of the sky and takes the way (leading) onward from that (earthly) direction. 2690
  • خیمه‌ی گردون ز سرمستی خویش ** بر کند زان سو بگیرد راه پیش

  • Hark, be not deceived, O heart, by every intoxication: Jesus is intoxicated with God, the ass is intoxicated with barley.
  • هین بهر مستی دلا غره مشو ** هست عیسی مست حق خر مست جو

  • Seek wine like this from these jars: the intoxication (produced) by it is not (to be obtained) from the bobtailed;
  • این چنین می را بجو زین خنبها ** مستی‌اش نبود ز کوته دنبها

  • For every object of love is like a full jar, one (full of) dregs, and another pure as pearls.
  • زانک هر معشوق چون خنبیست پر ** آن یکی درد و دگر صافی چو در

  • O connoisseur of wine, beware, taste with precaution, that thou mayst find a wine free from adulteration.
  • می‌شناسا هین بچش با احتیاط ** تا میی یابی منزه ز اختلاط

  • Both (jars) will intoxicate thee, but this (blessed) intoxication, drawing (thee along), will lead thee to the Lord of the Judgement, 2695
  • هر دو مستی می‌دهندت لیک این ** مستی‌ات آرد کشان تا رب دین

  • So that thou wilt be delivered from thought and anxiety and expedients, (whilst) this intellect (moves) unshackled at the camel's ambling pace.
  • تا رهی از فکر و وسواس و حیل ** بی عقال این عقل در رقص‌الجمل

  • Since the prophets are homogeneous with spirit and angel, they drew angels from heaven.
  • انبیا چون جنس روحند و ملک ** مر ملک را جذب کردند از فلک

  • Wind (air) is the congener and friend of fire, for the tendency of both is upward.
  • باد جنس آتش است و یار او ** که بود آهنگ هر دو بر علو

  • When you stop the mouth of an empty pot and put it in a tank or river,
  • چون ببندی تو سر کوزه‌ی تهی ** در میان حوض یا جویی نهی

  • It will not sink till the Resurrection, for its heart (interior) is void and there is (nothing but) wind (air) in it. 2700
  • تا قیامت آن فرو ناید به پست ** که دلش خالیست و در وی باد هست

  • Since the desire of the wind (confined) in it is (to move) upward, it draws upward also the vessel containing it.
  • میل بادش چون سوی بالا بود ** ظرف خود را هم سوی بالا کشد

  • Again, the spirits that are homogeneous with the prophets are moving gradually, like shadows, towards them,
  • باز آن جانها که جنس انبیاست ** سوی‌ایشان کش کشان چون سایه‌هاست

  • Because its (such a spirit's) intelligence is predominant; and beyond doubt the intelligence is homogeneous in nature with the angel;
  • زانک عقلش غالبست و بی ز شک ** عقل جنس آمد به خلقت با ملک

  • 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.
  • وان هوای نفس غالب بر عدو ** نفس جنس اسفل آمد شد بدو

  • The Egyptian was a congener of the reprobate Pharaoh; the Israelite was a congener of Moses, the Kalím. 2705
  • بود قبطی جنس فرعون ذمیم ** بود سبطی جنس موسی کلیم

  • 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.
  • بود هامان جنس‌تر فرعون را ** برگزیدش برد بر صدر سرا

  • Inevitably he (Hámán) dragged him (Pharaoh) from the high-seat to the lowest depth, for those two unclean ones are homogenous with Hell.
  • لاجرم از صدر تا قعرش کشید ** که ز جنس دوزخ‌اند آن دو پلید

  • Both, like Hell, are burning and contrary to light: both, like Hell, are exceedingly averse to the light of the heart;
  • هر دو سوزنده چو ذوزخ ضد نور ** هر دو چون دوزخ ز نور دل نفور

  • For Hell says, “O true believer, pass by quickly, since thy light hath taken away (extinguished) the Fire.
  • زانک دوزخ گوید ای مومن تو زود ** برگذر که نورت آتش را ربود

  • Pass, O true believer, for thy light, when it sweeps by’, quenches my fire.” 2710
  • بگذر اى مومن كه نورت مىكشد ** آتشم را چون كه دامن مىكشد

  • The man destined for Hell, also, is recoiling from the light, because he hath the nature of Hell, O worshipful one.
  • می‌رمد آن دوزخی از نور هم ** زانک طبع دوزخستش ای صنم