از قدیم و حادث و عین و عرض ** پیچشی چون ویس و رامین مفترض
A mutual embracing, like (that of) Wís and Rámín, is obligatory (Divinely ordained) between eternal and non-eternal and between substance and accident;
لیک لعب هر یکی رنگی دگر ** پیچش هر یک ز فرهنگی دگر
But the sport is of a different character in each case: the embracing is for a different reason in each instance.
شوی و زن را گفته شد بهر مثال ** که مکن ای شوی زن را بد گسیل
This is said as a parable for husband and wife, meaning, “O husband, do not dismiss thy wife unkindly.
آن شب گردک نه ینگا دست او ** خوش امانت داد اندر دست تو 3955
On thy wedding-night did not the bridesmaid place her (the wife's) hand in thy hand as a goodly trust?
کانچ با او تو کنی ای معتمد ** از بد و نیکی خدا با تو کند
For the evil or good which thou doest unto her, O man worthy of confidence, God will do (the same) unto thee.”
حاصل این‌جا این فقیه از بی‌خودی ** نه عفیفی ماندش و نه زاهدی
To resume, on this occasion this jurist was so beside himself that neither continence nor asceticism remained to him.
آن فقیه افتاد بر آن حورزاد ** آتش او اندر آن پنبه فتاد
The jurist threw himself on the nymph: his fire caught hold of her cotton.
جان به جان پیوست و قالب‌ها چخید ** چون دو مرغ سربریده می‌طپید
Anima cum anima conjuncta est, corpora mutuo amplexu implicata tanquam duae aves abscissis capitibus tremebant. [Soul was joined to soul and (their) bodies strove (in mutual embrace), trembling like two decapitated birds.]
چه سقایه چه ملک چه ارسلان ** چه حیا چه دین چه بیم و خوف جان 3960
What (to them) was the wine-party or the king or Arslán (the Turkish slave)? What (to them) was modesty or religion or fear and dread of (losing) their lives?
چشمشان افتاده اندر عین و غین ** نه حسن پیداست این‌جا نه حسین
Their eyes were contorted like (the letters) ‘ayn and ghayn: here neither Hasan nor Husayn is seen distinctly.
شد دراز و کو طریق بازگشت ** انتظار شاه هم از حد گذشت
It (the jurist's absence) became protracted, and how could he return (to the party)? The king's expectancy too passed beyond (all) bounds.
شاه آمد تا ببیند واقعه ** دید آن‌جا زلزله‌ی القارعه
The king came to see what had happened: he beheld there (what resembled) the commotion (on the Day) of Calamity.
آن فقیه از بیم برجست و برفت ** سوی مجلس جام را بربود تفت
The jurist sprang up in terror and fled to the banquet-hall and hastily seized the wine-cup.
شه چون دوزخ پر شرار و پر نکال ** تشنه‌ی خون دو جفت بدفعال 3965
The king, full of fire and fury like Hell, was thirsting for the blood of the guilty pair.
چون فقیهش دید رخ پر خشم و قهر ** تلخ و خونی گشته هم‌چون جام زهر
When the jurist saw his enraged and wrathful countenance, which had become bitter and murderous as a cup of poison,
بانگ زد بر ساقیش که ای گرم‌دار ** چه نشستی خیره ده در طبعش آر
He shouted to his cup-bearer, “O solicitous (attendant), why do you sit (there) dumbfounded? Give (him wine) and put him in good humour!”
خنده آمد شاه را گفت ای کیا ** آمدم با طبع آن دختر ترا
The king laughed and said, “O sir, I am restored to my good humour: the girl is thine.
پادشاهم کار من عدلست و داد ** زان خورم که یار را جودم بداد
I am the king: my business is (to show) justice and bounty: I drink of that which my munificence bestowed on my friend.
آنچ آن را من ننوشم هم‌چو نوش ** کی دهم در خورد یار و خویش و توش 3970
How should I give friend and kinsman for food and drink what I (myself) would not (eat and) drink as (gladly as) honey?
زان خورانم من غلامان را که من ** می‌خورم بر خوان خاص خویشتن
I let my pages eat and drink of that which I eat and drink at my own private table.
زان خورانم بندگان را از طعام ** که خورم من خود ز پخته یا ز خام
I give my slaves the same food, cooked or raw, as I eat myself.
من چو پوشم از خز و اطلس لباس ** زان بپوشانم حشم را نه پلاس
When I put on a robe of silk or satin, I clothe my retainers in the same (fabric), not in coarse woollen garments.
شرم دارم از نبی ذو فنون ** البسوهم گفت مما تلبسون
I feel reverence for the all-accomplished Prophet, who said, ‘Clothe them in that wherewith ye clothe yourselves.’
مصطفی کرد این وصیت با بنون ** اطعموا الاذناب مما تاکلون 3975
Mustafá (Mohammed) gave his (spiritual) sons this injunction —Feed your dependents with what ye eat (yourselves).’”
دیگران را بس به طبع آورده‌ای ** در صبوری چست و راغب کرده‌ای
You have often restored others to a good disposition: you have made them ready and willing to show fortitude.