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
“O Moses,” said he, “what is the fourth (promise)? Quickly declare (it): my patience is gone and my desire has waxed great.”
گفت ای موسی چهارم چیست زود ** بازگو صبرم شد و حرصم فزود
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).
گفت چارم آنک مانی تو جوان ** موی هم‌چون قیر و رخ چون ارغوان
To us (prophets) colour and perfume are very worthless, but thou art low, (so) we have made our words low.2575
رنگ و بو در پیش ما بس کاسدست ** لیک تو پستی سخن کردیم پست
Boasting of colour and perfume and dwelling-place is a joy and deception (only) to children.
افتخار از رنگ و بو و از مکان ** هست شادی و فریب کودکان
[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."]
بیان این خبر کی کلموا الناس علی قدر عقولهم لا علی قدر عقولکم حتی لا یکذبوا الله و رسوله
Since my business happens to be with a child, I must accordingly speak the language suited to children,
چونک با کودک سر و کارم فتاد ** هم زبان کودکان باید گشاد
Saying, ‘Go to school, that I may buy a bird for thee or bring (home) raisins and walnuts and pistachio nuts.’
که برو کتاب تا مرغت خرم ** یا مویز و جوز و فستق آورم
Thou knowest only the youth of the body: take this youthfulness: take the barley, O ass!
جز شباب تن نمی‌دانی به کیر ** این جوانی را بگیر ای خر شعیر
No wrinkle will fall upon thy face: thy fortunate youthfulness will remain fresh.2580
هیچ آژنگی نیفتد بر رخت ** تازه ماند آن شباب فرخت
Neither will the witheredness of old age come over thy countenance, nor will thy cypress-like figure. be (bent) double;
نه نژند پیریت آید برو ** نه قد چون سرو تو گردد دوتو
Nor will the strength of youth vanish from thee, nor in thy teeth will there be decay or pain;
نه شود زور جوانی از تو کم ** نه به دندانها خللها یا الم
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.]
نه کمی در شهوت و طمث و بعال ** که زنان را آید از ضعفت ملال
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).
آنچنان بگشایدت فر شباب ** که گشود آن مژده‌ی عکاشه باب
[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."]
قوله علیه السلام من بشرنی بخروج صفر بشرته بالجنة
The decease of Ahmad (Mohammed), (the prophet) of the last (epoch of) time, will indisputably occur in (the month of) the First Rabí‘.2585
احمد آخر زمان را انتقال ** در ربیع اول آید بی جدال
When his heart shall gain knowledge of this moment of decease, he will become intellectually in love with that moment,
چون خبر یابد دلش زین وقت نقل ** عاشق آن وقت گردد او به عقل
And when (the month) Safar comes, he will rejoice on account of Safar, saying, ‘After this month I will make the journey.’”
چون صفر آید شود شاد از صفر ** که پس این ماه می‌سازم سفر
From this longing for (the Divine) guidance he (Mohammed) was crying, every night till daybreak, “O most High Companion on the Way!”
هر شبی تا روز زین شوق هدی ** ای رفیق راه اعلی می‌زدی
He said, “Any person who gives me the good news, when Safar steps forth from this world,
گفت هر کس که مرا مژده دهد ** چون صفر پای از جهان بیرون نهد
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.”2590
که صفر بگذشت و شد ماه ربیع ** مژده‌ور باشم مر او را و شفیع
‘Ukkásha said, “Safar is past and gone.” He (Mohammed) said, “O mighty lion (valiant hero), Paradise is thine.”
گفت عکاشه صفر بگذشت و رفت ** گفت که جنت ترا ای شیر زفت
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.”
دیگری آمد که بگذشت آن صفر ** گفت عکاشه ببرد از مژده بر
Men, therefore, rejoice in the world's departing (from them), while these children rejoice in its abiding (with them).
پس رجال از نقل عالم شادمان ** وز بقااش شادمان این کودکان
Inasmuch as the blind bird did not see the sweet water, the briny water seems to it (like) Kawthar.
چونک آب خوش ندید آن مرغ کور ** پیش او کوثر نیامد آب شور
Thus was Moses enumerating the (gifts of) grace, saying, “The pure (liquor) of thy fortune will not be turned into dregs.”2595
هم‌چنین موسی کرامت می‌شمرد ** که نگردد صاف اقبال تو درد
He (Pharaoh) said, “Thou hast done well and spoken well, but (give me time) that I may take counsel with (my) good friend.”
گفت احسنت و نکو گفت ولیک ** تا کنم من مشورت با یار نیک
How Pharaoh took counsel with Ésiya (Ásiya) as to believing in Moses, on whom be peace.
مشورت کردن فرعون با ایسیه در ایمان آوردن به موسی علیه‌السلام
He related these words (of Moses) to Ésiya. She said, “Offer up thy soul to this, O black-hearted one,
باز گفت او این سخن با ایسیه ** گفت جان افشان برین ای دل‌سیه
At the back of this speech (of Moses) are many (Divine) favours: enjoy (them) quickly, O virtuous king!
بس عنایتهاست متن این مقال ** زود در یاب ای شه نیکو خصال
The hour of sowing is come: bravo, (what) a profitable sowing!” She said this and wept and became hot (in urging him).
وقت کشت آمد زهی پر سود کشت ** این بگفت و گریه کرد و گرم گشت
She sprang up from her place and said, “Blessed art thou! A sun has become a tiara for thee, O poor bald man.2600
بر جهید از جا و گفتا بخ لک ** آفتابی تاجر گشتت ای کلک