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!
Miracles (proceeding) from the spirit of the perfect (saint) affect the soul of the seeker as life (bestowed on the dead).
بر زند از جان کامل معجزات ** بر ضمیر جان طالب چون حیات
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.
معجزه بحرست و ناقص مرغ خاک ** مرغ آبی در وی آمن از هلاک
It (the miracle) bestows infirmity on any one that is uninitiated, but it bestows power on the spirit of an intimate.1310
عجزبخش جان هر نامحرمی ** لیک قدرت‌بخش جان هم‌دمی
Since you do not feel this bliss in your inmost heart, then continually seek the clue to it from outside,
چون نیابی این سعادت در ضمیر ** پس ز ظاهر هر دم استدلال گیر
For effects are apparent to the senses, and these effects give information concerning their producer.
که اثرها بر مشاعر ظاهرست ** وین اثرها از مثر مخبرست
The virtue of every drug is hidden like magic and the art of any sorcerer;
هست پنهان معنی هر داروی ** هم‌چو سحر و صنعت هر جادوی
(But) when you regard its action and effects, you bring it to light (even) though it is hidden.
چون نظر در فعل و آثارش کنی ** گرچه پنهانست اظهارش کنی
The potency that is concealed within it is clearly seen and made manifest when it comes into action.1315
قوتی کان اندرونش مضمرست ** چون به فعل آید عیان و مظهرست
Since all these things are revealed to you by means of effects, how is not God revealed to you by the production of effects?
چون به آثار این همه پیدا شدت ** چون نشد پیدا ز تاثیر ایزدت
Causes and effects, (both) kernel and husk—are not the whole (of them), when you investigate, effects produced by Him?
نه سببها و اثرها مغز و پوست ** چون بجویی جملگی آثار اوست
You make friends with things because of the effect (which they produce): why, then, are you ignorant of Him who produces (all) effects?
دوست گیری چیزها را از اثر ** پس چرا ز آثاربخشی بی‌خبر
You make friends with people on the ground of a phantasy: why do not you make friends with the King of west and east?
از خیالی دوست گیری خلق را ** چون نگیری شاه غرب و شرق را
This topic hath no end. O (spiritual) emperor, may there be no end to our desire for this (mystic knowledge)!1320
این سخن پایان ندارد ای قباد ** حرص ما را اندرین پایان مباد
Returning to the Story of the sick man.
رجوع به قصه‌ی رنجور
Return (from the digression) and tell the story of the sick man and the wise physician whose nature was to palliate.
باز گرد و قصه‌ی رنجور گو ** با طبیب آگه ستارخو
He felt his pulse and ascertained his state (of health): (he saw) that it was absurd to hope for his recovery.
نبض او بگرفت و واقف شد ز حال ** که امید صحت او بد محال
He said, “Do whatever your heart desires, in order that this old malady may quit your body.
گفت هر چت دل بخواهد آن بکن ** تا رود از جسمت این رنج کهن
Do not withhold anything that your inclination craves, lest your self-restraint and abstinence turn to gripes.
هرچه خواهد خاطر تو وا مگیر ** تا نگردد صبر و پرهیزت زحیر
Know that self-restraint and abstinence are injurious to this disease: proffer to your heart whatever it may desire.1325
صبر و پرهیز این مرض را دان زیان ** هرچه خواهد دل در آرش در میان
O uncle, (it was) in reference to a sick man like this (that) God most High said, ‘Do what ye will.”
این چنین رنجور را گفت ای عمو ** حق تعالی اعملوا ما شتم
He (the sick man) said, “(Now) go; look you, my dear nephew, I am going for a walk on the bank of the river.”
گفت رو هین خیر بادت جان عم ** من تماشای لب جو می‌روم
He was strolling beside the water, as his heart desired, in order that he might find the door to health opened to him.
بر مراد دل همی‌گشت او بر آب ** تا که صحت را بیابد فتح باب
On the river-bank a Súfí was seated, washing his hands and face and cleansing himself more and more.
بر لب جو صوفیی بنشسته بود ** دست و رو می‌شست و پاکی می‌فزود
He saw the nape of his (the Súfí's) neck and, like a crazy man, felt a longing to give it a slap;1330
او قفااش دید چون تخییلیی ** کرد او را آرزوی سیلیی
(So) he raised his hand to inflict a blow on the nape of the pottage-worshipping Súfí,
بر قفای صوفی حمزه‌پرست ** راست می‌کرد از برای صفع دست
Saying (to himself), “The physician told me it would make me ill if I would not let my desire have its way.
کارزو را گر نرانم تا رود ** آن طبیبم گفت کان علت شود