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
Thou hast made the whole world subject (to thy sway); thou, (attended) by fortune, hast made thy estate (brilliant) as gold.
جمله عالم را مسخر کرده تو ** کار را با بخت چون زر کرده تو
From all parts of the East and West sultans, without (raising); opposition, bring tribute to thee.
از مشارق وز مغارب بی‌لجاج ** سوی تو آرند سلطانان خراج
Kings are rubbing their lips joyfully on the dust of thy thresh old, O mighty emperor.
پادشاهان لب همی مالند شاد ** بر ستانه‌ی خاک تو این کیقباد
When the enemy’s horse sees our horse, it turns its face and flees without flogging’.
اسپ یاغی چون ببیند اسپ ما ** رو بگرداند گریزد بی عصا
Hitherto thou hast been worshipped and adored by the (whole) world: (now) thou wilt become the meanest of slaves.2730
تاکنون معبود و مسجود جهان ** بوده‌ای گردی کمینه‌ی بندگان
To go into a thousand fires is better than this, that a lord should become the servant of a slave.
در هزار آتش شدن زین خوشترست ** که خداوندی شود بنده‌پرست
Nay, kill me first, O king of China, that mine eye may not be hold this (servility) in the king.
نه بکش اول مرا ای شاه چین ** تا نبیند چشم من بر شاه این
O emperor, behead me first, that mine eye may not behold this ignominy.
خسروا اول مرا گردن بزن ** تا نبیند این مذلت چشم من
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;
خود نبودست و مبادا این چنین ** که زمین گردون شود گردون زمین
(That) our slaves should become our fellow-servants, (and that) our timorous ones should become those who (cruelly) wound our hearts;2735
بندگان‌مان خواجه‌تاش ما شوند ** بی‌دلان‌مان دلخراش ما شوند
(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.”
چشم‌روشن دشمنان و دوست کور ** گشت ما را پس گلستان قعر گور
Showing the falsity of Hámán’s speech— the curse (of God) be upon him!
تزییف سخن هامان علیه‌اللعنه
He did not know friend from enemy: he was playing back gammon (all) wrong, like a blind man.
دوست از دشمن همی نشناخت او ** نرد را کورانه کژ می‌باخت او
Thy enemy is none but thyself, O accursed one: do not despitefully call the innocent (thy) enemies.
دشمن تو جز تو نبود این لعین ** بی‌گناهان را مگو دشمن به کین
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).
پیش تو این حالت بد دولتست ** که دوادو اول و آخر لتست
If by degrees thou do not run away from this worldly fortune, autumn will come o’er this spring of thine.2740
گر ازین دولت نتازی خز خزان ** این بهارت را همی آید خزان
East and West have seen many like thee, whose heads have been severed from their bodies.
مشرق و مغرب چو تو بس دیده‌اند ** که سر ایشان ز تن ببریده‌اند
After all, how should East and West, which are not permanent, make any one enduring?
مشرق و مغرب که نبود بر قرار ** چون کنند آخر کسی را پایدار
Thou takest pride in the fact that men, from fear and bondage, have become thy flatterers for a few days.
تو بدان فخر آوری کز ترس و بند ** چاپلوست گشت مردم روز چند
When men bow in adoration to any one, they are (really) cramming poison into his soul.
هر کرا مردم سجودی می‌کنند ** زهر اندر جان او می‌آکنند
When his adorer turns away from him, he knows that that (adoration) was poisonous and destructive to him.2745
چونک بر گردد ازو آن ساجدش ** داند او کان زهر بود و موبدش