نه رهی ببریده او نه پای راه ** نه تبش آن قحبه را نه سوز و آه
He has not traversed any path, nor (has he) the foot for (any power to traverse) the path: that shameless one has neither (inward) glow nor burning (passion) and sighs.
قصه‌ی درویشی کی از آن خانه هرچه می‌خواست می‌گفت نیست
Story of the dervish to whom, whenever he begged anything from a certain house, he (the owner) used to say, “It is not (to be had here).”
سایلی آمد به سوی خانه‌ای ** خشک نانه خواست یا تر نانه‌ای 1250
A beggar came to a house and asked for a piece of dry bread or a piece of moist (new) bread.
گفت صاحب‌خانه نان اینجا کجاست ** خیره‌ای کی این دکان نانباست
The owner of the house said, “Where is bread in this place? Are you crazy? How is this (house) a baker's shop?”
“At least,” he begged, “get me a little bit of fat.” “Why,” said he, “it isn't a butcher's shop.”
گفت پاره‌ی آرد ده ای کدخدا ** گفت پنداری که هست این آسیا
He said, “O master of the house, give me a pittance of flour.” “Do you think this is a mill?” he replied.
گفت باری آب ده از مکرعه ** گفت آخر نیست جو یا مشرعه
“Well then,” said he, “give me some water from the reservoir.” “Why,” he replied, “it isn't a river or a watering-place.”
هر چه او درخواست از نان یا سبوس ** چربکی می‌گفت و می‌کردش فسوس 1255
Whatever he asked for, from bread to bran, he (the householder) was mocking and deriding him.
آن گدا در رفت و دامن بر کشید ** اندر آن خانه بحسبت خواست رید
The beggar went in and drew up his skirt: in ea domo voluit consulto cacare. [The beggar went in and drew up his skirt: he wanted to defecate deliberately inside the house.]
گفت هی هی گفت تن زن ای دژم ** تا درین ویرانه خود فارغ کنم
He (the householder) cried, “Hey, hey!” “Be quiet, O morose man,” said he, “ut in hoc loco deserto alvum exonerem. [He (the householder) cried, “Hey, hey!” “Be quiet, O morose man,” said he, “so that I may relieve myself inside this desolate place.]
چون درینجا نیست وجه زیستن ** بر چنین خانه بباید ریستن
Since there is no means of living (zístan) here, upon a house like this cacare (rístan) oportet.” [Since there is no means of living (zístan) here, one should defecate (rístan) upon a house such as this.”]
چون نه‌ای بازی که گیری تو شکار ** دست آموز شکار شهریار
Since you are not a falcon, so as to (be able to) catch the prey, (a falcon) hand-trained for the King's hunting;
نیستی طاوس با صد نقش بند ** که به نقشت چشمها روشن کنند 1260
Nor a peacock painted with a hundred (beautiful) designs, so that (all) eyes should be illumined by the picture which you present;
هم نه‌ای طوطی که چون قندت دهند ** گوش سوی گفت شیرینت نهند
Nor a parrot, so that when sugar is given to you, (all) ears should bend to (listen to) your sweet talk;
هم نه‌ای بلبل که عاشق‌وار زار ** خوش بنالی در چمن یا لاله‌زار
Nor a nightingale to sing, like a lover, sweetly and plaintively in the meadow or the tulip-garden;
هم نه‌ای هدهد که پیکیها کنی ** نه چو لک‌لک که وطن بالا کنی
Nor a hoopoe to bring messages, nor are you like a stork to make your nest on high—
در چه کاری تو و بهر چت خرند ** تو چه مرغی و ترا با چه خورند
In what work are you (employed), and for what (purpose) are you bought? What (sort of) bird are you, and with what (digestive) are you eaten?
زین دکان با مکاسان برتر آ ** تا دکان فضل که الله اشتری 1265
Mount beyond this ship of hagglers to the shop of Bounty where God is the purchaser.
کاله‌ای که هیچ خلقش ننگرید ** از خلاقت آن کریم آن را خرید
(There) that Gracious One hath purchased the piece of goods that no people would look at on account of its shabbiness.
هیچ قلبی پیش او مردود نیست ** زانک قصدش از خریدن سود نیست
With Him no base coin is rejected, for His object in buying is not (to make a) profit.
رجوع به داستان آن کمپیر
Return to the tale of the old woman.
چون عروسی خواست رفتن آن خریف ** موی ابرو پاک کرد آن مستخیف
Since that (crone who was faded as) autumn desired to be wed, that lustful one plucked out the hair of her eyebrows. [Since that (crone who was faded as) autumn desired to be wed, that one (who was) desirous of a (drawn back) foreskin plucked out the hair of her eyebrows.]
پیش رو آیینه بگرفت آن عجوز ** تا بیاراید رخ و رخسار و پوز
The old woman took the mirror (and held it) before her face, that she might beautify her cheeks and face and mouth.
چند گلگونه بمالید از بطر ** سفره‌ی رویش نشد پوشیده‌تر 1270
She rubbed (them) gleefully (with) rouge several times, (but) the creases of her face did not become more concealed,
عشرهای مصحف از جا می‌برید ** می‌بچفسانید بر رو آن پلید
(So) that filthy (hag) was cutting out portions of the Holy Book and sticking them on her face,
تا که سفره‌ی روی او پنهان شود ** تا نگین حلقه‌ی خوبان شود
In order that the creases of her face might be hidden, and that she might become the bezel in the ring of fair (women).
عشرها بر روی هر جا می‌نهاد ** چونک بر می‌بست چادر می‌فتاد
She was putting (these) bits of the Book all over her face, (but) they always dropped off when she put on her chádar (veil);