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);
باز او آن عشرها را با خدو ** می‌بچفسانید بر اطراف رو
Then she would stick them on again with spittle on all sides of her face,
باز چادر راست کردی آن تکین ** عشرها افتادی از رو بر زمین 1275
And once more that bezel (paragon of beauty) would arrange her veil, and (again) the bits of the Book would fall from her face to the ground.
چون بسی می‌کرد فن و آن می‌فتاد ** گفت صد لعنت بر آن ابلیس باد
Since they always dropped off though she tried many an artifice, (at last) she exclaimed, “A hundred curses on Iblís!”
شد مصور آن زمان ابلیس زود ** گفت ای قحبه‌ی قدید بی‌ورود
Immediately Iblís took (visible) shape and said (to her), “O luckless dried-up harlot,
من همه عمر این نیندیشیده‌ام ** نه ز جز تو قحبه‌ای این دیده‌ام
In all my life I have never thought of this: I have never seen this (impiety practised) by any harlot except thee.
تخم نادر در فضیحت کاشتی ** در جهان تو مصحفی نگذاشتی
Thou hast sown unique seed in (the field of) infamy: thou hast not left a single Scripture (Qur’án) in the world.
صد بلیسی تو خمیس اندر خمیس ** ترک من گوی ای عجوزه‌ی دردبیس 1280
Thou art a hundred Devils, troop on troop: let me alone, O foul hag!”
چند دزدی عشر از علم کتاب ** تا شود رویت ملون هم‌چو سیب
How long will you steal portions of the lore of the Book, in order that your face may be coloured like an apple?
چند دزدی حرف مردان خدا ** تا فروشی و ستانی مرحبا
How long will you steal the words of the men of God, that you may sell (them) and obtain applause (from the crowd)?
رنگ بر بسته ترا گلگون نکرد ** شاخ بر بسته فن عرجون نکرد
The daubed-on colour never made you (really) rosy; the tied-on bough never performed the function of the (fruit-bearing) stump (from which the dates are cut off).
عاقبت چون چادر مرگت رسد ** از رخت این عشرها اندر فتد
At last, when the veil of death comes over you, these bits of the Book drop away from your face.
چونک آید خیزخیزان رحیل ** گم شود زان پس فنون قال و قیل 1285
When the call comes to arise and depart, thereafter (all) the arts of disputation vanish.
عالم خاموشی آید پیش بیست ** وای آنک در درون انسیش نیست
The world of silence comes into view. Stop (talking)! Alas for him that hath not a familiarity (with silence) within him!
صیقلی کن یک دو روزی سینه را ** دفتر خود ساز آن آیینه را
Polish your breast (heart) for a day or two: make that mirror your book (of meditation),
که ز سایه‌ی یوسف صاحب‌قران ** شد زلیخای عجوز از سر جوان
For from (seeing) the reflexion of the imperial Joseph old Zalíkhá became young anew.
می‌شود مبدل به خورشید تموز ** آن مزاح بارد برد العجوز
The chilly temperature of “the old woman's cold spell” is changed (into heat) by the sun of Tamúz (July).
می‌شود مبدل بسوز مریمی ** شاخ لب خشکی به نخلی خرمی 1290
A dry-lipped bough is changed into a flourishing palm-tree by the burning (anguish) of a Mary.
ای عجوزه چند کوشی با قضا ** نقد جو اکنون رها کن ما مضی
O (you who are like the) old woman, how long will you strive with the (Divine) destiny? Seek the cash now: let bygones be.
چون رخت را نیست در خوبی امید ** خواه گلگونه نه و خواهی مداد
Since your face hath no hope of (acquiring) beauty, you may either put rouge (on it) or, if you wish, ink.
حکایت آن رنجور کی طبیب درو اومید صحت ندید
Story of the sick man of whose recovery the physician despaired.
آن یکی رنجور شد سوی طبیب ** گفت نبضم را فرو بین ای لبیب
A certain sick man went to a physician and said, “Feel my pulse, O sagacious one,
که ز نبض آگه شوی بر حال دل ** که رگ دستست با دل متصل
That by (feeling) the pulse you may diagnose the state of my heart, for the hand-vein is connected with the heart.”
چونک دل غیبست خواهی زو مثال ** زو بجو که با دلستش اتصال 1295
Since the heart is invisible, if you want a symbol of it, seek (it) from him who hath connexion with the heart.
باد پنهانست از چشم ای امین ** در غبار و جنبش برگش ببین
The wind is hidden from the eye, O trusty (friend), (but) see it in the dust and in the movement of the leaves,
کز یمینست او وزان یا از شمال ** جنبش برگت بگوید وصف حال
(And observe) whether it is blowing from the right or from the left: the movement of the leaves will describe its condition to you.
مستی دل را نمی‌دانی که کو ** وصف او از نرگس مخمور جو
(If) you know not intoxication of the heart (and ask) where (it is), seek the description of it from the inebriated (languid) eye.
چون ز ذات حق بعیدی وصف ذات ** باز دانی از رسول و معجزات
Since you are far from (knowing) the Essence of God, you may recognise the description of the Essence in the Prophet and (his) evidentiary miracles.
معجزاتی و کراماتی خفی ** بر زند بر دل ز پیران صفی 1300
Certain secret miracles and graces (proceeding) from the elect (Súfí) Elders impress the heart (of the disciple);
که درونشان صد قیامت نقد هست ** کمترین آنک شود همسایه مست
For within them (those Elders) there are a hundred immediate (spiritual) resurrections, (of which) the least is this, that their neighbour becomes intoxicated;
پس جلیس الله گشت آن نیک‌بخت ** کو به پهلوی سعیدی برد رخت
Hence that fortunate (disciple) who has devoted himself to a blessed (saint) has become the companion of God.
معجزه کان بر جمادی زد اثر ** یا عصا با بحر یا شق‌القمر
The evidentiary miracle that produced an effect upon something inanimate (is) either (like) the rod (of Moses) or (the passage of) the sea (by the Israelites) or the splitting of the moon.
گر ترا بر جان زند بی‌واسطه ** متصل گردد به پنهان رابطه
If it (the evidentiary miracle) produces an immediate effect upon the soul, (the reason is that) it (the soul) is brought into connexion (with the producer of the effect) by means of a hidden link.
بر جمادات آن اثرها عاریه‌ست ** از پی روح خوش متواریه‌ست 1305
The effects produced upon inanimate objects are (only) accessory: they are (really) for the sake of the fair invisible spirit,
تا از آن جامد اثر گیرد ضمیر ** حبذا نان بی‌هیولای خمیر
In order that the inmost heart may be affected by means of that inanimate object. (But) how (much more) excellent is bread (produced) without the substance (of bread), (namely), dough!
How excellent is the Messiah's table of food without stint! How excellent is Mary's fruit (that was produced) without an orchard!
بر زند از جان کامل معجزات ** بر ضمیر جان طالب چون حیات
Miracles (proceeding) from the spirit of the perfect (saint) affect the soul of the seeker as life (bestowed on the dead).
معجزه بحرست و ناقص مرغ خاک ** مرغ آبی در وی آمن از هلاک
The miracle is (like) the sea, and the deficient (heedless) man is (like) the land-bird (which perishes in the sea); (but) the water-bird is safe from destruction there.
عجزبخش جان هر نامحرمی ** لیک قدرت‌بخش جان هم‌دمی 1310
It (the miracle) bestows infirmity on any one that is uninitiated, but it bestows power on the spirit of an intimate.
چون نیابی این سعادت در ضمیر ** پس ز ظاهر هر دم استدلال گیر
Since you do not feel this bliss in your inmost heart, then continually seek the clue to it from outside,
که اثرها بر مشاعر ظاهرست ** وین اثرها از مثر مخبرست
For effects are apparent to the senses, and these effects give information concerning their producer.
هست پنهان معنی هر داروی ** هم‌چو سحر و صنعت هر جادوی
The virtue of every drug is hidden like magic and the art of any sorcerer;
چون نظر در فعل و آثارش کنی ** گرچه پنهانست اظهارش کنی
(But) when you regard its action and effects, you bring it to light (even) though it is hidden.
قوتی کان اندرونش مضمرست ** چون به فعل آید عیان و مظهرست 1315
The potency that is concealed within it is clearly seen and made manifest when it comes into action.
چون به آثار این همه پیدا شدت ** چون نشد پیدا ز تاثیر ایزدت
Since all these things are revealed to you by means of effects, how is not God revealed to you by the production of effects?
نه سببها و اثرها مغز و پوست ** چون بجویی جملگی آثار اوست
Causes and effects, (both) kernel and husk—are not the whole (of them), when you investigate, effects produced by Him?
دوست گیری چیزها را از اثر ** پس چرا ز آثاربخشی بی‌خبر
You make friends with things because of the effect (which they produce): why, then, are you ignorant of Him who produces (all) effects?