When God implants in a woman the masculine nature, illa femina feminam cupit et cum ea rem habet. [When God implants in a woman the masculine nature, that dildo-using woman becomes a seeker of women.]
چون نهد در زن خدا خوی نری ** طالب زن گردد آن زن سعتری
When He implants in you the qualities of Gabriel, you will seek the way up to the air, like a young bird,
چون نهد در تو صفات جبرئیل ** هم‌چو فرخی بر هواجویی سبیل
Gazing exspectantly, your eye fixed upon the air, estranged from the earth and enamoured of heaven.
منتظر بنهاده دیده در هوا ** از زمین بیگانه عاشق بر سما
When He implants in you the asinine qualities, (even) if you have a hundred wings (expedients) you will fly to the stable.
چون نهد در تو صفت‌های خری ** صد پرت گر هست بر آخر پری
The mouse is not despised for its (outward) form: it becomes a helpless victim of the kite because of its villainous character.3000
از پی صورت نیامد موش خوار ** از خبیثی شد زبون موش‌خوار
It is a (greedy) food-seeker and a traitor and a lover of darkness, besotted with cheese and pistachio nuts and syrup.
طعمه‌جوی و خاین و ظلمت‌پرست ** از پنیر و فستق و دوشاب مست
When the white falcon has the nature of a mouse, it is an object of contempt to the mice and a disgrace to the wild animals.
باز اشهب را چو باشد خوی موش ** ننگ موشان باشد و عار وحوش
O son, when the nature of Hárút and Márút was changed and He (God) bestowed on them the nature of man,
خوی آن هاروت و ماروت ای پسر ** چون بگشت و دادشان خوی بشر
They fell from (the eminence of) verily, we are they that stand in rowsinto the pit at Babylon (where they remain) shackled head-foremost.
در فتادند از لنحن الصافون ** در چه بابل ببسته سرنگون
The Guarded Tablet was removed from their sight: sorcerer and ensorcelled became their tablet.3005
لوح محفوظ از نظرشان دور شد ** لوح ایشان ساحر و مسحور شد
The same arms, the same head, the same figure—(yet) a Moses is celestial (in his nature), while a Pharaoh is contemptible.
پر همان و سر همان هیکل همان ** موسیی بر عرش و فرعونی مهان
Be always in quest of the (inward) nature and consort with him whose nature is good: observe how rose-oil (otto) has received (imbibed) the nature (of the rose).
در پی خو باش و با خوش‌خو نشین ** خوپذیری روغن گل را ببین
The earth of the grave is ennobled by the (holy) man (buried there), so that the (owner of an illumined) heart lays his face and hands on his grave.
خاک گور از مرد هم یابد شرف ** تا نهد بر گور او دل روی و کف
Since the earth (of the grave) is ennobled and made fortunate by the neighbourhood of the pure body,
خاک از همسایگی جسم پاک ** چون مشرف آمد و اقبال‌ناک
Do thou too, then, say, “(First) the neighbour, then the house”: if thou hast a heart, go, seek a sweetheart.3010
پس تو هم الجار ثم الدار گو ** گر دلی داری برو دلدار جو
His dust (body) is endued with the character of his soul: it becomes a collyrium for the eyes of those who are dear (to God).
خاک او هم‌سیرت جان می‌شود ** سرمه‌ی چشم عزیزان می‌شود
Oh, many a one sleeping like dust in the grave is superior in usefulness and open-handedness to a hundred living.
ای بسا در گور خفته خاک‌وار ** به ز صد احیا به نفع و انتشار
He has taken away (from us) his shadow (body), but his dust is overshadowing (blessing and protecting us): hundreds of thousands of the living are in his shadow (under his protection).
سایه برده او و خاکش سایه‌مند ** صد هزاران زنده در سایه‌ی ویند
Story of the man who had an allowance from the Police Inspector of Tabríz and had incurred (large) debts in expectation of that allowance, since he was unaware of his (the Inspector's) death. The gist (of the story is that) his debts were paid, not by any living person, but by the deceased Inspector, (for) as has been said, “He that died and found peace is not dead: the (real) dead one is the man (spiritually) dead among the (materially) living.”
داستان آن مرد کی وظیفه داشت از محتسب تبریز و وامها کرده بود بر امید آن وظیفه و او را خبر نه از وفات او حاصل از هیچ زنده‌ای وام او گزارده نشد الا از محتسب متوفی گزارده شد چنانک گفته‌اند لیس من مات فاستراح بمیت انما المیت میت الاحیاء
A certain dervish, who was in debt, came from the outlying provinces to Tabríz.
آن یکی درویش ز اطراف دیار ** جانب تبریز آمد وامدار
His debts amounted to nine thousand pieces of gold. It happened that in Tabríz was (a man named) Badru’ddín ‘Umar.3015
نه هزارش وام بد از زر مگر ** بود در تبریز بدرالدین عمر
He was the Police Inspector, (but) at heart he was an ocean (of bounty): every hair's tip of him was a dwelling-place (worthy) of Hátim.
محتسب بد او به دل بحر آمده ** هر سر مویش یکی حاتم‌کده
Hátim, had he been (alive), would have become a beggar to him and laid his head (before him) and made himself (as) the dust of his feet.
حاتم ار بودی گدای او شدی ** سر نهادی خاک پای او شدی
If he had given an ocean of limpid water to a thirsty man, such was his generosity that he would be ashamed of (bestowing) that gift;
گر بدادی تشنه را بحری زلال ** در کرم شرمنده بودی زان نوال
And if he had made a mote (as full of splendour as) a place of sunrise, (even) that would (seem) to his lofty aspiration (to) be an unworthy action.
ور بکردی ذره‌ای را مشرقی ** بودی آن در همتش نالایقی
That poor stranger came (to Tabríz) in hope of him, for to poor strangers he was always (like) a kinsman and relative.3020
بر امید او بیامد آن غریب ** کو غریبان را بدی خویش و نسیب
That poor stranger was familiar with his door and had paid innumerable debts from his bounty.
با درش بود آن غریب آموخته ** وام بی‌حد از عطایش توخته
In reliance upon that generous (patron) he ran into debt, for the (poor) man was confident of (receiving) his donations.
هم به پشت آن کریم او وام کرد ** که ببخششهاش واثق بود مرد
He had been made reckless by him (the Inspector) and eager to incur debts in hope of (being enriched by) that munificent sea.
لا ابالی گشته زو و وام‌جو ** بر امید قلزم اکرام‌خو
His creditors looked sour, while he was laughing happily, like the rose, on account of that garden (abode) of generous souls.
وام‌داران روترش او شادکام ** هم‌چو گل خندان از آن روض الکرام
(When) his (the Moslem's) back is warmed by the Sun of the Arabs, what does he care for the moustache (vain bluster) of Bú Lahab?3025
گرم شد پشتش ز خورشید عرب ** چه غمستش از سبال بولهب
When he has a covenant and alliance with the rain-cloud, how should he grudge water to the water-carriers?
چونک دارد عهد و پیوند سحاب ** کی دریغ آید ز سقایانش آب
How should the magicians who were acquainted with God's Hand (Power) bestow (the name of) hands and feet upon these hands and feet?
ساحران واقف از دست خدا ** کی نهند این دست و پا را دست و پا
The fox that is backed by those lions will break the skulls of the leopards with his fist.
روبهی که هست زان شیرانش پشت ** بشکند کله‌ی پلنگان را به مشت
How Ja‘far, may God be well-pleased with him, advanced alone to capture a fortress, and how the king of the fortress consulted (his vizier) as to the means of repelling him, and how the vizier said to the king, “Beware! Surrender (it) and do not be so foolhardy as to hurl thyself upon him; for this man is (Divinely) aided and possesses in his soul a great collectedness (derived) from God,” etc.
آمدن جعفر رضی الله عنه به گرفتن قلعه به تنهایی و مشورت کردن ملک آن قلعه در دفع او و گفتن آن وزیر ملک را کی زنهار تسلیم کن و از جهل تهور مکن کی این مرد میدست و از حق جمعیت عظیم دارد در جان خویش الی آخره
When Ja‘far advanced against a certain fortress, the fortress (seemed) to his dry palate (to be no more than) a single gulp.
چونک جعفر رفت سوی قلعه‌ای ** قلعه پیش کام خشکش جرعه‌ای
Riding alone, he charged up to the fortress, so that they (the garrison) locked the fortress-gate in dread.3030
یک سواره تاخت تا قلعه بکر ** تا در قلعه ببستند از حذر
No one dared to meet him in battle: what stomach have the ship's crew (to contend) with a leviathan?
زهره نه کس را که پیش آید به جنگ ** اهل کشتی را چه زهره با نهنگ
The king turned to his vizier, saying, “What is to be done in this crisis, Counsellor?”
روی آورد آن ملک سوی وزیر ** که چه چاره‌ست اندرین وقت ای مشیر
He replied, “(The only remedy is) that you should bid farewell to pride and cunning, and come to him with sword and shroud.”
گفت آنک ترک گویی کبر و فن ** پیش او آیی به شمشیر و کفن
“Why,” said the king, “is not he a single man (and) alone?” He (the vizier) replied, “Do not look with contempt on the man's loneliness.
گفت آخر نه یکی مردیست فرد ** گفت منگر خوار در فردی مرد
Open your eye: look well at the fortress: it is trembling before him like quicksilver.3035
چشم بگشا قلعه را بنگر نکو ** هم‌چو سیمابست لرزان پیش او
He sits (alone) on the saddle, (but) his nerve is just as unshaken as if an (army of the) East and West were accompanying him.
شسته در زین آن‌چنان محکم‌پیست ** گوییا شرقی و غربی با ویست
Several men rushed forward, like Fidá’ís (desperate assassins), and flung themselves into combat with him.
چند کس هم‌چون فدایی تاختند ** خویشتن را پیش او انداختند
He felled each of them with a blow of his mace (so that they were hurled) headlong at the feet of his steed.
هر یکی را او بگرزی می‌فکند ** سر نگوسار اندر اقدام سمند
God's (creative) action had bestowed on him such a collectedness that he was attacking a (whole) people single-handed.
داده بودش صنع حق جمعیتی ** که همی‌زد یک تنه بر امتی
When mine eye beheld the face of that (spiritual) emperor, (all) plurality vanished from my sight.”3040
چشم من چون دید روی آن قباد ** کثرت اعداد از چشمم فتاد
The stars are many; though the sun is one, (yet) on his appearance their foundation is demolished.
اختران بسیار و خورشید ار یکیست ** پیش او بنیاد ایشان مندکیست
If a thousand mice put forth their heads, the cat feels no fear or apprehension of danger.
گر هزاران موش پیش آرند سر ** گربه را نه ترس باشد نه حذر
How should mice advance (to the attack), O such-and-such? They have no collectedness in their souls.
کی به پیش آیند موشان ای فلان ** نیست جمعیت درون جانشان
The collectedness (that consists) in outward forms is a vain thing: hark, beg from the Creator collectedness of spirit.
هست جمعیت به صورتها فشار ** جمع معنی خواه هین از کردگار
Collectedness is not the result of bodily multitude: know that body, like name, is built on (empty) air.3045
نیست جمعیت ز بسیاری جسم ** جسم را بر باد قایم دان چو اسم