Perchance, by the effect of the river of honey, this poison of hatred may be turned into honey in my body;
بوک از تاثیر جوی انگبین ** شهد گردد در تنم این زهر کین
Or by the reflexion of the river of that pure milk, (my) captive intelligence may be nourished for a moment;
یا ز عکس جوی آن پاکیزه شیر ** پرورش یابد دمی عقل اسیر
Or perchance, by the reflexion of those rivers of wine, I may be intoxicated and obtain a scent of the delight of (obedience to) the (Divine) command;
یا بود کز عکس آن جوهای خمر ** مست گردم بو برم از ذوق امر
Or perchance, by the favour of those rivers of water, my barren devastated body may gain refreshment—2520
یا بود کز لطف آن جوهای آب ** تازگی یابد تن شوره‌ی خراب
Some verdure may appear on my barren soil, my thorn-brake may become the Garden of (everlasting) abode;
شوره‌ام را سبزه‌ای پیدا شود ** خارزارم جنت ماوی شود
Perchance, by the reflexion of Paradise and the four rivers, my spirit, through God's befriending (it), may become a seeker of the Friend,
بوک از عکس بهشت و چار جو ** جان شود از یاری حق یارجو
In the same fashion as from the reflexion of Hell I have become fire and am steeped in the wrath of God.
آنچنان که از عکس دوزخ گشته‌ام ** آتش و در قهر حق آغشته‌ام
At one moment, from the reflexion of the snake of Hell I have become (engaged in) dropping poison, like a snake, on those who shall dwell in Paradise;
گه ز عکس مار دوزخ هم‌چو مار ** گشته‌ام بر اهل جنت زهربار
At another time, from the reflexion of the boiling of the hot water (of Hell), the water of my oppression has made the people (like) rotten bones.2525
گه ز عکس جوشش آب حمیم ** آب ظلمم کرده خلقان را رمیم
From the reflexion of the zamharír (intense cold of Hell) I am (as) the zamharír; or from the reflexion of the sa‘ír (flames of Hell) I am as the sa‘ír.
من ز عکس زمهریرم زمهریر ** یا ز عکس آن سعیرم چون سعیر
I am now the Hell of the poor and oppressed: woe to him whom I suddenly find subject (to me)!”
How Moses, on whom be peace, explained those four excellent qualities (which should be bestowed) as a reward for Pharaoh's coming into the Faith.
شرح کردن موسی علیه‌السلام آن چهار فضیلت را جهت پای مزد ایمان فرعون
Moses said, "The first of those four will be constant health for thy body:
گفت موسی که اولین آن چهار ** صحتی باشد تنت را پایدار
These maladies that are described in (books of) Medicine will be far from thy body, O estimable one.
این علل‌هایی که در طب گفته‌اند ** دور باشد از تنت ای ارجمند
Secondly, thou wilt have a long life, for death will be cautious of (attacking) thy life;2530
ثانیا باشد ترا عمر دراز ** که اجل دارد ز عمرت احتراز
And after a life uniform (in happiness) this will not be (the sequel, namely) that thou wilt go forth from the world against thy will;
وین نباشد بعد عمر مستوی ** که بناکام از جهان بیرون روی
Nay, but (thou wilt go) desiring death as the sucking babe (desires milk), not on account of the pain that holds thee captive.
بلک خواهان اجل چون طفل شیر ** نه ز رنجی که ترا دارد اسیر
Thou wilt be seeking death, but not from painful infirmity; nay, thou wilt see the treasure in the ruin of the house (of the body).
مرگ‌جو باشی ولی نه از عجز رنج ** بلک بینی در خراب خانه گنج
Therefore with thine own hand thou wilt take a pick-axe and smite upon the house without any care;
پس به دست خویش گیری تیشه‌ای ** می‌زنی بر خانه بی‌اندیشه‌ای
For thou wilt deem the house to be the barrier to the treasure, and this single grain to be the obstacle to a hundred corn-stacks.2535
که حجاب گنج بینی خانه را ** مانع صد خرمن این یک دانه را
This grain, then, thou wilt cast into the fire and adopt the (only) profession that is worthy of a man.”
پس در آتش افکنی این دانه را ** پیش گیری پیشه‌ی مردانه را
O thou who because of (addiction to) a single leaf hast been left without (enjoyment of) a (whole) orchard, thou art like the worm which (desire for) a leaf has driven away from (deprived of) the vineyard.
ای به یک برگی ز باغی مانده ** هم‌چو کرمی برگش از رز رانده
When Grace awakened this worm, this worm devoured the dragon of ignorance.
چون کرم این کرم را بیدار کرد ** اژدهای جهل را این کرم خورد
The worm became a vineyard full of fruit and trees: even so is the blessed man transformed.
کرم کرمی شد پر از میوه و درخت ** این چنین تبدیل گردد نیکبخت
Exposition of "I was a hidden treasure, and I desired to be known."
تفسیر کنت کنزا مخفیا فاحببت ان اعرف
Demolish the house, for a hundred thousand houses may be made from the cornelian of this Yemen.2540
خانه بر کن کز عقیق این یمن ** صد هزاران خانه شاید ساختن
The treasure lies beneath the house, and there is no help (for it): do not be afraid of destroying the house and do not stand still,
گنج زیر خانه است و چاره نیست ** از خرابی خانه مندیش و مه‌ایست
For from one treasure in hand it is possible to build a thousand houses without suffering toil and pain.
که هزاران خانه از یک نقد گنج ** توان عمارت کرد بی‌تکلیف و رنج
In the end this house will fall of itself into ruin and the treasure beneath it will certainly be uncovered;
عاقبت این خانه خود ویران شود ** گنج از زیرش یقین عریان شود
But it (the treasure) will not be thine, since the spirit receives that (Divine) gift as wages for destroying (the house).
لیک آن تو نباشد زانک روح ** مزد ویران کردنستش آن فتوح
When it has not done that work, its wages are naught: there is nothing for Man (hereafter) but (the recompense for) that which he wrought (here).2545
چون نکرد آن کار مزدش هست لا ** لییس للانسان الا ما سعی
After that, thou wilt gnaw thy hand (in remorse), saying, “Alas, a moon like this was (concealed) under the cloud.
دست خایی بعد از آن تو کای دریغ ** این چنین ماهی بد اندر زیر میغ
I did not do the good which they told (me to do): the treasure and the house are gone, and my hand is empty.”
من نکردم آنچ گفتند از بهی ** گنج رفت و خانه و دستم تهی
Thou hast rented and hired a house: it is not thy property by any act of sale or purchase.
خانه‌ی اجرت گرفتی و کری ** نیست ملک تو به بیعی یا شری
The period of this hiring is till death, in order that thou mayst work in it (the house) during this period.
این کری را مدت او تا اجل ** تا درین مدت کنی در وی عمل
Thou art sewing patches in the shop, (while) under this shop of thine two mines (of treasure) are buried.2550
پاره‌دوزی می‌کنی اندر دکان ** زیر این دکان تو مدفون دو کان
This shop is held on hire: be quick, take the pick-axe and break up its foundation,
هست این دکان کرایی زود باش ** تیشه بستان و تکش را می‌تراش
That of a sudden thou mayst lay the axe on the mine and be delivered from the shop and from patch-sewing.
تا که تیشه ناگهان بر کان نهی ** از دکان و پاره‌دوزی وا رهی
What is patch-sewing? The drinking of water and the eating of bread: thou art applying these patches to the heavy cloak.
پاره‌دوزی چیست خورد آب و نان ** می‌زنی این پاره بر دلق گران
This cloak, thy body, is always being torn, and thou art patching it by this eating and drinking of thine.
هر زمان می‌درد این دلق تنت ** پاره بر وی می‌زنی زین خوردنت
O thou who art of the progeny of the fortunate King, come to thyself, be ashamed of this patch-sewing.2555
ای ز نسل پادشاه کامیار ** با خود آ زین پاره‌دوزی ننگ دار
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,
پاره‌ای بر کن ازین قعر دکان ** تا برآرد سر به پیش تو دو کان
Ere this lease of the hired house come to an end without thy having gained any profit from it.
پیش از آن کین مهلت خانه‌ی کری ** آخر آید تو نخورده زو بری
Then the owner of the shop will turn thee out and will demolish this shop for the sake of the (hidden) mine,
پس ترا بیرون کند صاحب دکان ** وین دکان را بر کند از روی کان
(While) thou at one moment wilt beat thy head in remorse, and at another tear thy foolish beard,
تو ز حسرت گاه بر سر می‌زنی ** گاه ریش خام خود بر می‌کنی
Saying, “Alas, this shop was mine, (but) I was blind and got no profit from this place of abode.2560
کای دریغا آن من بود این دکان ** کور بودم بر نخوردم زین مکان
Alas, the wind swept our existence away: (the text) O sorrow for the servants of God is come (true) unto everlasting.
ای دریغا بود ما را برد باد ** تا ابد یا حسرتا شد للعباد
[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.]
غره شدن آدمی به ذکاوت و تصویرات طبع خویشتن و طلب ناکردن علم غیب کی علم انبیاست
I saw (beautiful) pictures and paintings in the house: I was without self-control in (my) love of the house.
دیدم اندر خانه من نقش و نگار ** بودم اندر عشق خانه بی‌قرار
I was unaware of any hidden treasure; otherwise, the axe would have been (as) the pomander in my hand.
بودم از گنج نهانی بی‌خبر ** ورنه دستنبوی من بودی تبر
Ah, if I had given the axe its due, I should now have given a quittance to (should have been quit of) grief.
آه گر داد تبر را دادمی ** این زمان غم را تبرا دادمی
I was casting my eye on the picture and falling idly in love (with it), like children.”2565
چشم را بر نقش می‌انداختم ** هم‌چو طفلان عشقها می‌باختم