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6
1246-1295

  • He is neither a giver nor a receiver of (spiritual) delight; in him there is neither reality nor (the power of) absorbing reality.
  • نه دهنده نی پذیرنده‌ی خوشی  ** نه درو معنی و نه معنی‌کشی 

  • (He has) neither tongue nor ear nor understanding and insight nor consciousness nor unconsciousness nor reflections;
  • نه زبان نه گوش نه عقل و بصر  ** نه هش و نه بیهشی و نه فکر 

  • Neither humble supplication nor any beauty (with which) to show pride: his (whole interior), coat on coat, is stinking, like an onion.
  • نه نیاز و نه جمالی بهر ناز  ** تو بتویش گنده مانند پیاز 

  • 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.
  • نه رهی ببریده او نه پای راه  ** نه تبش آن قحبه را نه سوز و آه 

  • 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).”
  • قصه‌ی درویشی کی از آن خانه هرچه می‌خواست می‌گفت نیست 

  • A beggar came to a house and asked for a piece of dry bread or a piece of moist (new) bread. 1250
  • سایلی آمد به سوی خانه‌ای  ** خشک نانه خواست یا تر نانه‌ای 

  • The owner of the house said, “Where is bread in this place? Are you crazy? How is this (house) a baker's shop?”
  • گفت صاحب‌خانه نان اینجا کجاست  ** خیره‌ای کی این دکان نانباست 

  • “At least,” he begged, “get me a little bit of fat.” “Why,” said he, “it isn't a butcher's shop.”
  • گفت باری اندکی پیهم بیاب  ** گفت آخر نیست دکان قصاب 

  • He said, “O master of the house, give me a pittance of flour.” “Do you think this is a mill?” he replied.
  • گفت پاره‌ی آرد ده ای کدخدا  ** گفت پنداری که هست این آسیا 

  • “Well then,” said he, “give me some water from the reservoir.” “Why,” he replied, “it isn't a river or a watering-place.”
  • گفت باری آب ده از مکرعه  ** گفت آخر نیست جو یا مشرعه 

  • Whatever he asked for, from bread to bran, he (the householder) was mocking and deriding him. 1255
  • هر چه او درخواست از نان یا سبوس  ** چربکی می‌گفت و می‌کردش فسوس 

  • 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.]
  • آن گدا در رفت و دامن بر کشید  ** اندر آن خانه بحسبت خواست رید 

  • 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.]
  • گفت هی هی گفت تن زن ای دژم  ** تا درین ویرانه خود فارغ کنم 

  • 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 درینجا نیست وجه زیستن  ** بر چنین خانه بباید ریستن 

  • Since you are not a falcon, so as to (be able to) catch the prey, (a falcon) hand-trained for the King's hunting;
  • چون نه‌ای بازی که گیری تو شکار  ** دست آموز شکار شهریار 

  • Nor a peacock painted with a hundred (beautiful) designs, so that (all) eyes should be illumined by the picture which you present; 1260
  • نیستی طاوس با صد نقش بند  ** که به نقشت چشمها روشن کنند 

  • Nor a parrot, so that when sugar is given to you, (all) ears should bend to (listen to) your sweet talk;
  • هم نه‌ای طوطی که چون قندت دهند  ** گوش سوی گفت شیرینت نهند 

  • Nor a nightingale to sing, like a lover, sweetly and plaintively in the meadow or the tulip-garden;
  • هم نه‌ای بلبل که عاشق‌وار زار  ** خوش بنالی در چمن یا لاله‌زار 

  • Nor a hoopoe to bring messages, nor are you like a stork to make your nest on high—
  • هم نه‌ای هدهد که پیکیها کنی  ** نه چو لک‌لک که وطن بالا کنی 

  • 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?
  • در چه کاری تو و بهر چت خرند  ** تو چه مرغی و ترا با چه خورند 

  • Mount beyond this ship of hagglers to the shop of Bounty where God is the purchaser. 1265
  • زین دکان با مکاسان برتر آ  ** تا دکان فضل که الله اشتری 

  • (There) that Gracious One hath purchased the piece of goods that no people would look at on account of its shabbiness.
  • کاله‌ای که هیچ خلقش ننگرید  ** از خلاقت آن کریم آن را خرید 

  • With Him no base coin is rejected, for His object in buying is not (to make a) profit.
  • هیچ قلبی پیش او مردود نیست  ** زانک قصدش از خریدن سود نیست 

  • Return to the tale of the old woman.
  • رجوع به داستان آن کمپیر 

  • 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.]
  • چون عروسی خواست رفتن آن خریف  ** موی ابرو پاک کرد آن مستخیف 

  • The old woman took the mirror (and held it) before her face, that she might beautify her cheeks and face and mouth.
  • پیش رو آیینه بگرفت آن عجوز  ** تا بیاراید رخ و رخسار و پوز 

  • She rubbed (them) gleefully (with) rouge several times, (but) the creases of her face did not become more concealed, 1270
  • چند گلگونه بمالید از بطر  ** سفره‌ی رویش نشد پوشیده‌تر 

  • (So) that filthy (hag) was cutting out portions of the Holy Book and sticking them on her face,
  • عشرهای مصحف از جا می‌برید  ** می‌بچفسانید بر رو آن پلید 

  • In order that the creases of her face might be hidden, and that she might become the bezel in the ring of fair (women).
  • تا که سفره‌ی روی او پنهان شود  ** تا نگین حلقه‌ی خوبان شود 

  • She was putting (these) bits of the Book all over her face, (but) they always dropped off when she put on her chádar (veil);
  • عشرها بر روی هر جا می‌نهاد  ** چونک بر می‌بست چادر می‌فتاد 

  • Then she would stick them on again with spittle on all sides of her face,
  • باز او آن عشرها را با خدو  ** می‌بچفسانید بر اطراف رو 

  • 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. 1275
  • باز چادر راست کردی آن تکین  ** عشرها افتادی از رو بر زمین 

  • Since they always dropped off though she tried many an artifice, (at last) she exclaimed, “A hundred curses on Iblís!”
  • چون بسی می‌کرد فن و آن می‌فتاد  ** گفت صد لعنت بر آن ابلیس باد 

  • Immediately Iblís took (visible) shape and said (to her), “O luckless dried-up harlot,
  • شد مصور آن زمان ابلیس زود  ** گفت ای قحبه‌ی قدید بی‌ورود 

  • In all my life I have never thought of this: I have never seen this (impiety practised) by any harlot except thee.
  • من همه عمر این نیندیشیده‌ام  ** نه ز جز تو قحبه‌ای این دیده‌ام 

  • Thou hast sown unique seed in (the field of) infamy: thou hast not left a single Scripture (Qur’án) in the world.
  • تخم نادر در فضیحت کاشتی  ** در جهان تو مصحفی نگذاشتی 

  • Thou art a hundred Devils, troop on troop: let me alone, O foul hag!” 1280
  • صد بلیسی تو خمیس اندر خمیس  ** ترک من گوی ای عجوزه‌ی دردبیس 

  • 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 عشر از علم کتاب  ** تا شود رویت ملون هم‌چو سیب 

  • How long will you steal the words of the men of God, that you may sell (them) and obtain applause (from the crowd)?
  • چند دزدی حرف مردان خدا  ** تا فروشی و ستانی مرحبا 

  • 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).
  • رنگ بر بسته ترا گلگون نکرد  ** شاخ بر بسته فن عرجون نکرد 

  • At last, when the veil of death comes over you, these bits of the Book drop away from your face.
  • عاقبت چون چادر مرگت رسد  ** از رخت این عشرها اندر فتد 

  • When the call comes to arise and depart, thereafter (all) the arts of disputation vanish. 1285
  • چونک آید خیزخیزان رحیل  ** گم شود زان پس فنون قال و قیل 

  • The world of silence comes into view. Stop (talking)! Alas for him that hath not a familiarity (with silence) within him!
  • عالم خاموشی آید پیش بیست  ** وای آنک در درون انسیش نیست 

  • Polish your breast (heart) for a day or two: make that mirror your book (of meditation),
  • صیقلی کن یک دو روزی سینه را  ** دفتر خود ساز آن آیینه را 

  • For from (seeing) the reflexion of the imperial Joseph old Zalíkhá became young anew.
  • که ز سایه‌ی یوسف صاحب‌قران  ** شد زلیخای عجوز از سر جوان 

  • The chilly temperature of “the old woman's cold spell” is changed (into heat) by the sun of Tamúz (July).
  • می‌شود مبدل به خورشید تموز  ** آن مزاح بارد برد العجوز 

  • A dry-lipped bough is changed into a flourishing palm-tree by the burning (anguish) of a Mary. 1290
  • می‌شود مبدل بسوز مریمی  ** شاخ لب خشکی به نخلی خرمی 

  • O (you who are like the) old woman, how long will you strive with the (Divine) destiny? Seek the cash now: let bygones be.
  • ای عجوزه چند کوشی با قضا  ** نقد جو اکنون رها کن ما مضی 

  • Since your face hath no hope of (acquiring) beauty, you may either put rouge (on it) or, if you wish, ink.
  • چون رخت را نیست در خوبی امید  ** خواه گلگونه نه و خواهی مداد 

  • Story of the sick man of whose recovery the physician despaired.
  • حکایت آن رنجور کی طبیب درو اومید صحت ندید 

  • A certain sick man went to a physician and said, “Feel my pulse, O sagacious one,
  • آن یکی رنجور شد سوی طبیب  ** گفت نبضم را فرو بین ای لبیب 

  • That by (feeling) the pulse you may diagnose the state of my heart, for the hand-vein is connected with the heart.”
  • که ز نبض آگه شوی بر حال دل  ** که رگ دستست با دل متصل 

  • Since the heart is invisible, if you want a symbol of it, seek (it) from him who hath connexion with the heart. 1295
  • چونک دل غیبست خواهی زو مثال  ** زو بجو که با دلستش اتصال