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
A cap in sooth covers the defect of the baldpate, especially when the cap is the sun and moon.
عیب کل را خود بپوشاند کلاه ** خاصه چون باشد کله خورشید و ماه
In that very chamber where thou heardest this (speech), how didst not thou say ‘Yes’ and (utter) a hundred expressions of praise?
هم در آن مجلس که بشنیدی تو این ** چون نگفتی آری و صد آفرین
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.
این سخن در گوش خورشید ار شدی ** سرنگون بر بوی این زیر آمدی
Dost thou understand at all what the promise is and what the gift is? God is showing solicitude for Iblís.
هیچ می‌دانی چه وعده‌ست و چه داد ** می‌کند ابلیس را حق افتقاد
When that gracious One called thee back so kindly, oh, ’tis a wonder how thy heart remained unmoved,2605
چون بدین لطف آن کریمت باز خواند ** ای عجب چون زهره‌ات بر جای ماند
(And how) thy heart was not burst, so that, by means of that (burst) heart of thine, there might accrue to thee the portion (of felicity) in the two worlds.
زهره‌ات ندرید تا زان زهره‌ات ** بودی اندر هر دو عالم بهره‌ات
The heart that is burst for the sake of God's portion eats fruit from (enjoys felicity in) the two worlds, as the martyrs (do).
زهره‌ای کز بهره‌ی حق بر درد ** چون شهیدان از دو عالم بر خورد
True, (this) heedlessness and this blindness is (a manifestation of) Divine Wisdom, in order that he (the heedless man) may endure; but why (be heedless) to such an extent as this?
غافلی هم حکمتست و این عمی ** تا بماند لیک تا این حد چرا
True, heedlessness is (a manifestation of) Divine Wisdom and Bounty, in order that (his) stock-in-trade may not suddenly fly out of (his) hand;
غافلی هم حکمتست و نعمتست ** تا نپرد زود سرمایه ز دست
But not (heedlessness) so great that it becomes an incurable sore and a poison to the spirit and intellect of one who is sick.2610
لیک نی چندانک ناسوری شود ** زهر جان و عقل رنجوری شود
Who, really, can find bazaars like this where with a single rose thou art buying (whole) roseries;
خود کی یابد این چنین بازار را ** که به یک گل می‌خری گلزار را
(Where) a hundred groves come (are offered) to thee in exchange for one seed, a hundred mines in exchange for one groat?
دانه‌ای را صد درختستان عوض ** حبه‌ای را آمدت صد کان عوض
Kána lilláh is the giving of that groat, in order that kána ’lláh lahú may come into (thy) hand;
کان لله دادن آن حبه است ** تا که کان‌الله له آید به دست