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
Hell flees from the true believer just as the true believer flees with (all) his soul from Hell,
دوزخ از مومن گریزد آنچنان ** که گریزد مومن از دوزخ به جان
Because his light is not homogeneous with the Fire: the seeker of the light is in reality the contrary of the Fire
زانک جنس نار نبود نور او ** ضد نار آمد حقیقت نورجو
It is related in the Hadíth that when the true believer prays to God for protection from Hell,
در حدیث آمدی که مومن در دعا ** چون امان خواهد ز دوزخ از خدا
Hell also begs earnestly for protection from him, saying, “O God, keep me far from such-and-such a one!”2715
دوزخ از وی هم امان خواهد به جان ** که خدایا دور دارم از فلان
‘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.
جاذبه‌ی جنسیتست اکنون ببین ** که تو جنس کیستی از کفر و دین
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.
گر بهامان مایلی هامانیی ** ور به موسی مایلی سبحانیی
And if thou art inclined and impelled towards both, thou art carnal soul and reason both mingled together.
ور بهر و مایلی انگیخته ** نفس و عقلی هر دوان آمیخته
Both (these) are at war: take heed, take heed, and strive that the spiritual realities may prevail over the (sensuous) forms.
هر دو در جنگند هان و هان بکوش ** تا شود غالب معانی بر نقوش
In the world of war ‘tis joy enough that thou shouldst always, see defeat (inflicted) on the enemy.2720
در جهان جنگ شادی این بسست ** که ببینی بر عدو هر دم شکست
Finally that quarrelsome-looking (contumacious) man (Pharaoh) in his hardness (of heart) told Hámán, for the purpose of consultation.
آن ستیزه‌رو بسختی عاقبت ** گفت با هامان برای مشورت
He told (him) the promises pf the one (Moses) with whom God spoke, and made that misguided person his confidant.
وعده‌های آن کلیم‌الله را ** گفت و محرم ساخت آن گمراه را
How Pharaoh took counsel with ha vizier, Hámán, as to believing in Moses, on whom be peace.
مشورت کردن فرعون با وزیرش هامان در ایمان آوردن به موسی علیه‌السلام
He told Hamán when he saw him alone: Hámán sprang up and rent the bosom of his shirt.
گفت با هامان چون تنهااش بدید ** جست هامان و گریبان را درید
That accursed one uttered loud cries’ and sobs and beat his turban and cap on the ground,
بانگها زد گریه‌ها کرد آن لعین ** کوفت دستار و کله را بر زمین
Saying, “How durst he say those vain words so impudently in the face of the king?2725
که چگونه گفت اندر روی شاه ** این چنین گستاخ آن حرف تباه