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4
2704-2753

  • 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 کلیم 2705
  • 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 مىكشد 2710
  • 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 فلان 2715
  • 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 شکست 2720
  • 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 تباه 2725
  • 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 بندگان 2730
  • 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 شوند 2735
  • (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 خزان 2740
  • 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 موبدش 2745
  • 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 عاد 2750
  • 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?