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
The wind is hidden from the eye, O trusty (friend), (but) see it in the dust and in the movement of the leaves,
باد پنهانست از چشم ای امین ** در غبار و جنبش برگش ببین
(And observe) whether it is blowing from the right or from the left: the movement of the leaves will describe its condition to you.
کز یمینست او وزان یا از شمال ** جنبش برگت بگوید وصف حال
(If) you know not intoxication of the heart (and ask) where (it is), seek the description of it from the inebriated (languid) eye.
مستی دل را نمی‌دانی که کو ** وصف او از نرگس مخمور جو
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.
چون ز ذات حق بعیدی وصف ذات ** باز دانی از رسول و معجزات
Certain secret miracles and graces (proceeding) from the elect (Súfí) Elders impress the heart (of the disciple);1300
معجزاتی و کراماتی خفی ** بر زند بر دل ز پیران صفی
For within them (those Elders) there are a hundred immediate (spiritual) resurrections, (of which) the least is this, that their neighbour becomes intoxicated;
که درونشان صد قیامت نقد هست ** کمترین آنک شود همسایه مست
Hence that fortunate (disciple) who has devoted himself to a blessed (saint) has become the companion of God.
پس جلیس الله گشت آن نیک‌بخت ** کو به پهلوی سعیدی برد رخت
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.
معجزه کان بر جمادی زد اثر ** یا عصا با بحر یا شق‌القمر
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.
گر ترا بر جان زند بی‌واسطه ** متصل گردد به پنهان رابطه
The effects produced upon inanimate objects are (only) accessory: they are (really) for the sake of the fair invisible spirit,1305
بر جمادات آن اثرها عاریه‌ست ** از پی روح خوش متواریه‌ست
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!
تا از آن جامد اثر گیرد ضمیر ** حبذا نان بی‌هیولای خمیر
How excellent is the Messiah's table of food without stint! How excellent is Mary's fruit (that was produced) without an orchard!