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4
2523-2572

  • 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)!”
  • دوزخ درویش و مظلومم کنون ** وای آنک یابمش ناگه زبون

  • 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

  • That fortunate Sage, then, has said well, “Thou art a child: the house is full of pictures and paintings.”
  • پس نکو گفت آن حکیم کامیار ** که تو طفلی خانه پر نقش و نگار

  • In the Iláhí-náma he gave many an injunction, saying, “Raise the dust from (utterly demolish) thine own household.”
  • در الهی‌نامه بس اندرز کرد ** که بر آر دودمان خویش گرد

  • (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.”
  • بس کن ای موسی بگو وعده‌ی سوم ** که دل من ز اضطرابش گشت گم

  • Moses said, “This third (promise) is a twofold empire—(an empire) appertaining to the two worlds (temporal and spiritual), free from adversary and enemy;
  • گفت موسی آن سوم ملک دوتو ** دو جهانی خالص از خصم و عدو

  • 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). 2570
  • بیشتر زان ملک که اکنون داشتی ** کان بد اندر جنگ و این در آشتی

  • 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.
  • آنک در جنگت چنان ملکی دهد ** بنگر اندر صلح خوانت چون نهد

  • That (Divine) bounty which gave thee those (goodly) things in thy unrighteousness—consider what will be (its) care (for thee) in thy faithfulness.”
  • آن کرم که اندر جفا آنهات داد ** در وفا بنگر چه باشد افتقاد