ای ز نسل پادشاه کامیار ** با خود آ زین پاره‌دوزی ننگ دار2555
O thou who art of the progeny of the fortunate King, come to thyself, be ashamed of this patch-sewing.
پاره‌ای بر کن ازین قعر دکان ** تا برآرد سر به پیش تو دو کان
Tear a patch (piece) from off this shop-floor, in order that two mines (of treasure) may lift up their head (emerge into view) before thee,
پیش از آن کین مهلت خانه‌ی کری ** آخر آید تو نخورده زو بری
Ere this lease of the hired house come to an end without thy having gained any profit from it.
پس ترا بیرون کند صاحب دکان ** وین دکان را بر کند از روی کان
Then the owner of the shop will turn thee out and will demolish this shop for the sake of the (hidden) mine,
تو ز حسرت گاه بر سر می‌زنی ** گاه ریش خام خود بر می‌کنی
(While) thou at one moment wilt beat thy head in remorse, and at another tear thy foolish beard,
کای دریغا آن من بود این دکان ** کور بودم بر نخوردم زین مکان2560
Saying, “Alas, this shop was mine, (but) I was blind and got no profit from this place of abode.
ای دریغا بود ما را برد باد ** تا ابد یا حسرتا شد للعباد
Alas, the wind swept our existence away: (the text) O sorrow for the servants of God is come (true) unto everlasting.
غره شدن آدمی به ذکاوت و تصویرات طبع خویشتن و طلب ناکردن علم غیب کی علم انبیاست
[How Man is deluded by the sagacity and imaginations of his (carnal) nature and does not seek knowledge of the Unseen, which is the knowledge possessed by the prophets.]
دیدم اندر خانه من نقش و نگار ** بودم اندر عشق خانه بی‌قرار
I saw (beautiful) pictures and paintings in the house: I was without self-control in (my) love of the house.
بودم از گنج نهانی بی‌خبر ** ورنه دستنبوی من بودی تبر
I was unaware of any hidden treasure; otherwise, the axe would have been (as) the pomander in my hand.
آه گر داد تبر را دادمی ** این زمان غم را تبرا دادمی
Ah, if I had given the axe its due, I should now have given a quittance to (should have been quit of) grief.
چشم را بر نقش می‌انداختم ** هم‌چو طفلان عشقها می‌باختم2565
I was casting my eye on the picture and falling idly in love (with it), like children.”
پس نکو گفت آن حکیم کامیار ** که تو طفلی خانه پر نقش و نگار
That fortunate Sage, then, has said well, “Thou art a child: the house is full of pictures and paintings.”
در الهی‌نامه بس اندرز کرد ** که بر آر دودمان خویش گرد
In the Iláhí-náma he gave many an injunction, saying, “Raise the dust from (utterly demolish) thine own household.”
بس کن ای موسی بگو وعده‌ی سوم ** که دل من ز اضطرابش گشت گم
(Pharaoh said), “Enough, O Moses! Tell (me) the third promise, for my heart has become lost (distraught) from the agitation caused by (eagerness to hear) it.”
گفت موسی آن سوم ملک دوتو ** دو جهانی خالص از خصم و عدو
Moses said, “This third (promise) is a twofold empire—(an empire) appertaining to the two worlds (temporal and spiritual), free from adversary and enemy;
بیشتر زان ملک که اکنون داشتی ** کان بد اندر جنگ و این در آشتی2570
Greater than the empire of which thou art now in possession; for that was (whilst thou wert) at war (with God), and this (will be whilst thou art) at peace (with Him).
آنک در جنگت چنان ملکی دهد ** بنگر اندر صلح خوانت چون نهد
He who bestows on thee, (whilst thou art) at war, such an empire as this— consider how (bounteously) He will lay the table for thee (when thou art) at peace.
آن کرم که اندر جفا آنهات داد ** در وفا بنگر چه باشد افتقاد
That (Divine) bounty which gave thee those (goodly) things in thy unrighteousness—consider what will be (its) care (for thee) in thy faithfulness.”
گفت ای موسی چهارم چیست زود ** بازگو صبرم شد و حرصم فزود
“O Moses,” said he, “what is the fourth (promise)? Quickly declare (it): my patience is gone and my desire has waxed great.”
گفت چارم آنک مانی تو جوان ** موی هم‌چون قیر و رخ چون ارغوان
He said, “The fourth is that thou wilt remain (ever) young, (with) hair (black) like pitch and cheeks (pink) like the arghawán (flower of the Judas-tree).
رنگ و بو در پیش ما بس کاسدست ** لیک تو پستی سخن کردیم پست2575
To us (prophets) colour and perfume are very worthless, but thou art low, (so) we have made our words low.
افتخار از رنگ و بو و از مکان ** هست شادی و فریب کودکان
Boasting of colour and perfume and dwelling-place is a joy and deception (only) to children.
بیان این خبر کی کلموا الناس علی قدر عقولهم لا علی قدر عقولکم حتی لا یکذبوا الله و رسوله
[Explanation of the Tradition, "Speak ye unto men according to the measure of their understandings, not according to the measure of your understandings, so that God and His messenger may not be given the lie."]
چونک با کودک سر و کارم فتاد ** هم زبان کودکان باید گشاد
Since my business happens to be with a child, I must accordingly speak the language suited to children,
که برو کتاب تا مرغت خرم ** یا مویز و جوز و فستق آورم
Saying, ‘Go to school, that I may buy a bird for thee or bring (home) raisins and walnuts and pistachio nuts.’
جز شباب تن نمی‌دانی به کیر ** این جوانی را بگیر ای خر شعیر
Thou knowest only the youth of the body: take this youthfulness: take the barley, O ass!
هیچ آژنگی نیفتد بر رخت ** تازه ماند آن شباب فرخت2580
No wrinkle will fall upon thy face: thy fortunate youthfulness will remain fresh.
نه نژند پیریت آید برو ** نه قد چون سرو تو گردد دوتو
Neither will the witheredness of old age come over thy countenance, nor will thy cypress-like figure. be (bent) double;
نه شود زور جوانی از تو کم ** نه به دندانها خللها یا الم
Nor will the strength of youth vanish from thee, nor in thy teeth will there be decay or pain;
نه کمی در شهوت و طمث و بعال ** که زنان را آید از ضعفت ملال
Nec libido et fututio et coitus maritalis adeo defiecient ut feminis taedium sit propter languorem tuum. [Nor will there be a deficiency in sexual desire, intercourse, and marital union so that there will be weariness for women because of your weakness.]
آنچنان بگشایدت فر شباب ** که گشود آن مژده‌ی عکاشه باب
The glory of youth will be opened to thee in such wise as the good tidings brought by ‘Ukkásha opened (to him) the door (of Paradise).
قوله علیه السلام من بشرنی بخروج صفر بشرته بالجنة
[The saying of the Prophet, on whom be peace, "Whosoever shall bring me the glad news of the expiration of (the month) Safar, I will give him the glad news of (his being destined to enter) Paradise."]
احمد آخر زمان را انتقال ** در ربیع اول آید بی جدال2585
The decease of Ahmad (Mohammed), (the prophet) of the last (epoch of) time, will indisputably occur in (the month of) the First Rabí‘.
چون خبر یابد دلش زین وقت نقل ** عاشق آن وقت گردد او به عقل
When his heart shall gain knowledge of this moment of decease, he will become intellectually in love with that moment,
چون صفر آید شود شاد از صفر ** که پس این ماه می‌سازم سفر
And when (the month) Safar comes, he will rejoice on account of Safar, saying, ‘After this month I will make the journey.’”
هر شبی تا روز زین شوق هدی ** ای رفیق راه اعلی می‌زدی
From this longing for (the Divine) guidance he (Mohammed) was crying, every night till daybreak, “O most High Companion on the Way!”
گفت هر کس که مرا مژده دهد ** چون صفر پای از جهان بیرون نهد
He said, “Any person who gives me the good news, when Safar steps forth from this world,
که صفر بگذشت و شد ماه ربیع ** مژده‌ور باشم مر او را و شفیع2590
That Safar is past and that the month of Rabí‘ is come—for him I will be a bearer of good news and an intercessor.”
گفت عکاشه صفر بگذشت و رفت ** گفت که جنت ترا ای شیر زفت
‘Ukkásha said, “Safar is past and gone.” He (Mohammed) said, “O mighty lion (valiant hero), Paradise is thine.”
دیگری آمد که بگذشت آن صفر ** گفت عکاشه ببرد از مژده بر
Some one else came, saying, “Safar is past.” He (Mohammed) said, “‘Ukkásha has borne away the fruit (has gained the reward) for the good news.”
پس رجال از نقل عالم شادمان ** وز بقااش شادمان این کودکان
Men, therefore, rejoice in the world's departing (from them), while these children rejoice in its abiding (with them).
چونک آب خوش ندید آن مرغ کور ** پیش او کوثر نیامد آب شور
Inasmuch as the blind bird did not see the sweet water, the briny water seems to it (like) Kawthar.
هم‌چنین موسی کرامت می‌شمرد ** که نگردد صاف اقبال تو درد2595
Thus was Moses enumerating the (gifts of) grace, saying, “The pure (liquor) of thy fortune will not be turned into dregs.”
گفت احسنت و نکو گفت ولیک ** تا کنم من مشورت با یار نیک
He (Pharaoh) said, “Thou hast done well and spoken well, but (give me time) that I may take counsel with (my) good friend.”
مشورت کردن فرعون با ایسیه در ایمان آوردن به موسی علیه‌السلام
How Pharaoh took counsel with Ésiya (Ásiya) as to believing in Moses, on whom be peace.
باز گفت او این سخن با ایسیه ** گفت جان افشان برین ای دل‌سیه
He related these words (of Moses) to Ésiya. She said, “Offer up thy soul to this, O black-hearted one,
بس عنایتهاست متن این مقال ** زود در یاب ای شه نیکو خصال
At the back of this speech (of Moses) are many (Divine) favours: enjoy (them) quickly, O virtuous king!
وقت کشت آمد زهی پر سود کشت ** این بگفت و گریه کرد و گرم گشت
The hour of sowing is come: bravo, (what) a profitable sowing!” She said this and wept and became hot (in urging him).
بر جهید از جا و گفتا بخ لک ** آفتابی تاجر گشتت ای کلک2600
She sprang up from her place and said, “Blessed art thou! A sun has become a tiara for thee, O poor bald man.
عیب کل را خود بپوشاند کلاه ** خاصه چون باشد کله خورشید و ماه
A cap in sooth covers the defect of the baldpate, especially when the cap is the sun and moon.
هم در آن مجلس که بشنیدی تو این ** چون نگفتی آری و صد آفرین
In that very chamber where thou heardest this (speech), how didst not thou say ‘Yes’ and (utter) a hundred expressions of praise?
این سخن در گوش خورشید ار شدی ** سرنگون بر بوی این زیر آمدی
If these words (of Moses) had entered into the ear of the sun, it (the sun) would have come down headlong in hope of this.
هیچ می‌دانی چه وعده‌ست و چه داد ** می‌کند ابلیس را حق افتقاد
Dost thou understand at all what the promise is and what the gift is? God is showing solicitude for Iblís.