روح حیوان را چه قدرست ای پدر ** آخر از بازار قصابان گذر
What worth has the animal soul? O father, come now, pass through the market of the butchers,
صد هزاران سر نهاده بر شکم ** ارزشان از دنبه و از دم کم
(And you will see) a hundred thousand (sheeps’) heads laid on paunches (tripe), of which (heads) the value is less than (that of) the fat caudal part and tail.
روسپی باشد که از جولان کیر ** عقل او موشی شود شهوت چو شیر 3715
Meretrix est (quaevis femina) cui penis impetu mens (tanquam) mus fiat, libido tanquam leo. [A prostitute is (one) who, due to the movement of a penis, (her) intellect becomes a mouse (and her) lust like a lion.]
وصیت کردن پدر دختر را کی خود را نگهدار تا حامله نشوی از شوهرت
How a father enjoined his daughter to take care lest she should become with child by her husband.
خواجه‌ای بودست او را دختری ** زهره‌خدی مه‌رخی سیمین‌بری
There was a Khwája who had a daughter with cheeks like (those of) Venus, a face like the moon, and a breast (white) as silver.
گشت بالغ داد دختر را به شو ** شو نبود اندر کفائت کفو او
(When) she reached maturity, he gave his daughter to a husband: as regards social rank the husband was not a (good) match for her.
خربزه چون در رسد شد آبناک ** گر بنشکافی تلف گردد هلاک
When a melon is ripe it becomes watery and goes to waste and ruin unless you slice it.
چون ضرورت بود دختر را بداد ** او بناکفوی ز تخویف فساد
Since it was (a case of) necessity, he gave his daughter to one who was not (socially) her match, in fear of the evil (that might ensue).
He said to his daughter, “Guard thyself from this new bridegroom, do not become with child;
کز ضرورت بود عقد این گدا ** این غریب‌اشمار را نبود وفا
For thy marriage to this beggar was (dictated) by necessity; there is no constancy in this vagabond fellow.
ناگهان به جهد کند ترک همه ** بر تو طفل او بماند مظلمه
Of a sudden he will jump off and leave all behind: his child will remain on thy hands as a wrong (for which there is no redress).”
گفت دختر کای پدر خدمت کنم ** هست پندت دل‌پذیر و مغتنم
The daughter replied, “O father, I will do service (to thee): thy counsel is acceptable and prized.”
هر دو روزی هر سه روزی آن پدر ** دختر خود را بفرمودی حذر
Every two or three days the father would enjoin his daughter to take precautions;
حامله شد ناگهان دختر ازو ** چون بود هر دو جوان خاتون و شو 3725
(Nevertheless) she suddenly became with child by him (her husband): how should it be (otherwise when) both the wife and the husband are young?.
از پدر او را خفی می‌داشتش ** پنج ماهه گشت کودک یا که شش
She kept it (the child) hidden from her father, (till) the child was five or six months old.
گشت پیدا گفت بابا چیست این ** من نگفتم که ازو دوری گزین
(Then) the discovery was made. “What is this?” asked her father; “did not I tell thee to adopt (the practice of) withdrawal from him?
این وصیتهای من خود باد بود ** که نکردت پند و وعظم هیچ سود
These injunctions of mine were (mere) wind, forsooth! My counsel and exhortations have been of no use to thee.”
گفت بابا چون کنم پرهیز من ** آتش و پنبه‌ست بی‌شک مرد و زن
“Father,” said she, “how should I guard myself? Man and wife, beyond doubt, are (as) fire and cotton.
پنبه را پرهیز از آتش کجاست ** یا در آتش کی حفاظست و تقاست 3730
What means has the cotton of guarding itself from the fire, or when is there (any) carefulness and caution in the fire?”
گفت من گفتم که سوی او مرو ** تو پذیرای منی او مشو
He replied, “I said, ‘noli te viro admovere, noli semen ejus recipere. [He replied, “I said, ‘don’t go to him (for sexual pleasure), don’t accept his sperm.]
در زمان حال و انزال و خوشی ** خویشتن باید که از وی در کشی
Tempore summae voluptatis et emissionis et deliciarum te corpus ab eo retrahere oportet.’” [At the moment of ecstasy, (seminal) emission, and pleasure you must draw yourself away from him.’”]
گفت کی دانم که انزالش کیست ** این نهانست و بغایت دوردست
She said, “Quando sit ejus emissio quomodo intelligam? hoc enim occultum et valde difficile est.” [She said, “How may I know when his emission is? It is hidden and is very remote (difficult to predict).”]
گفت چشمش چون کلاپیسه شود ** فهم کن که آن وقت انزالش بود
He replied, “Cum res eo redierit ut oculi ejus volvantur, intellige id esse tempus emissionis.” [He replied, “When his eyes start to roll (and show whiteness), know that it is the moment of his emission.”]
گفت تا چشمش کلاپیسه شدن ** کور گشتست این دو چشم کور من 3735
She said, “Eo usque donec oculi ejus volvantur, hi mei oculi caeci occaecati sunt.” [She said, “Up to (when) his eyes start to roll, these two blind eyes of mine have been blinded (by passion).” ]
نیست هر عقلی حقیری پایدار ** وقت حرص و وقت خشم و کارزار
Not every despicable understanding remains steadfast in the hour of desire and anger and combat.
وصف ضعیف دلی و سستی صوفی سایه پرورد مجاهده ناکرده درد و داغ عشق ناچشیده به سجده و دست‌بوس عام و به حرمت نظر کردن و بانگشت نمودن ایشان کی امروز در زمانه صوفی اوست غره شده و بوهم بیمار شده هم‌چون آن معلم کی کودکان گفتند کی رنجوری و با این وهم کی من مجاهدم مرا درین ره پهلوان می‌دانند با غازیان به غزا رفته کی به ظاهر نیز هنر بنمایم در جهاد اکبر مستثناام جهاد اصغر خود پیش من چه محل دارد خیال شیر دیده و دلیریها کرده و مست این دلیری شده و روی به بیشه نهاده به قصد شیر و شیر به زبان حال گفته کی کلا سوف تعلمون ثم کلا سوف تعلمون
Description of the pusillanimity and weakness of the Súfí who has been brought up in ease and has never struggled with himself or experienced the pain and searing anguish of (Divine) love, and has been deluded by the homage and hand-kissing of the vulgar and their gazing on him with veneration and pointing at him with their fingers and saying, “He is the (most famous) Súfí in the world to-day”; and has been made sick by vain imagination, like the teacher who was told by the children that he was ill. In the conceit of being a (spiritual) warrior and regarded as a hero in this (spiritual) Way, he goes on campaign with the soldiers engaged in the war against the infidels. “I will show my valour outwardly too,” says he; “I am unparalleled in the Greater Warfare: what difficulty, forsooth, should the Lesser Warfare present to me?” He has beheld the phantasm of a lion and performed (imaginary) feats of bravery and become intoxicated with this bravery and has set out for the jungle to seek the lion. (But) the lion says with mute eloquence, “Nay, ye will see! and again, nay, ye will see!”
رفت یک صوفی به لشکر در غزا ** ناگهان آمد قطاریق و وغا
A Súfí went with the army to fight the infidels: suddenly came the clangours and din of war.
ماند صوفی با بنه و خیمه و ضعاف ** فارسان راندند تا صف مصاف
The Súfí stayed behind with the baggage-train and tents and invalids, (while) the horsemen rode into the line of battle.
مثقلان خاک بر جا ماندند ** سابقون السابقون در راندند
The earth-bound heavies remained in their place; the foremost in the march, the foremost in the march, rode on.
جنگها کرده مظفر آمدند ** باز گشته با غنایم سودمند 3740
After the combat, they came (back) victorious: they returned in possession of profit and (laden) with spoils.
ارمغان دادند کای صوفی تو نیز ** او برون انداخت نستد هیچ چیز
They gave (him) a present (from the battle-field), saying, “Thou too, O Súfí!” (but) he cast it out (of the tent) and would not take anything.
پس بگفتندش که خشمینی چرا ** گفت من محروم ماندم از غزا
Then they said to him, “Why art thou angry?” He answered, “I have been deprived of (my share in) the fighting.”
زان تلطف هیچ صوفی خوش نشد ** که میان غزو خنجر کش نشد
The Súfí was not at all pleased with that act of kindness, because he had not drawn the sword in the holy war.
پس بگفتندش که آوردیم اسیر ** آن یکی را بهر کشتن تو بگیر
So they said to him, “We have brought prisoners in: do thou take that one to kill.
سر ببرش تا تو هم غازی شوی ** اندکی خوش گشت صوفی دل‌قوی 3745
Cut off his head, in order that thou too mayst be a holy warrior.” (Thereupon) the Súfí was somewhat pleased and encouraged;
که آب را گر در وضو صد روشنیست ** چونک آن نبود تیمم کردنیست
For, though in the ritual ablution water has a hundred excellences, (yet) when it is not (obtainable) one must make use of sand.
برد صوفی آن اسیر بسته را ** در پس خرگه که آرد او غزا
The Súfí led the pinioned prisoner behind the tent in order to wage the holy war.
دیر ماند آن صوفی آنجا با اسیر ** قوم گفتا دیر ماند آنجا فقیر
The Súfí tarried with the prisoner a long while; the party (of soldiers) said, “The dervish has made a long stay there.
کافر بسته دو دست او کشتنیست ** بسملش را موجب تاخیر چیست
An infidel with both hands tied! (Surely) he is ready for killing: what is the cause of this delay in slaughtering him?”
آمد آن یک در تفحص در پیش ** دید کافر را به بالای ویش 3750
One of them went after him to investigate: he found the infidel on the top of him (the Súfí),
Tanquam mas super femina, and the infidel couching upon the dervish like a lion. [Like a male upon a female, and the infidel [sic: prisoner] couching upon the dervish like a lion.]
دستها بسته همی‌خایید او ** از سر استیز صوفی را گلو
With his hands tied, he was gnawing the Súfí's throat in obstinate strife.
گبر می‌خایید با دندان گلوش ** صوفی افتاده به زیر و رفته هوش
The infidel was gnawing his throat with his teeth: the Súfí lay beneath, senseless.
دست‌بسته گبر و هم‌چون گربه‌ای ** خسته کرده حلق او بی‌حربه‌ای
The pinioned infidel, (fierce) as a cat, had wounded his throat without (using) a lance.
نیم کشتش کرده با دندان اسیر ** ریش او پر خون ز حلق آن فقیر 3755
The prisoner had half-killed him with his teeth: his beard was soaked in blood from the throat of the dervish.
هم‌چو تو کز دست نفس بسته دست ** هم‌چو آن صوفی شدی بی‌خویش و پست
(This is) like you, who under the violence of your pinioned fleshly soul have become as senseless and abject as that Súfí.
ای شده عاجز ز تلی کیش تو ** صد هزاران کوهها در پیش تو
O you whose religion is incapable of (climbing) a single hillock, there are a hundred thousand mountains in front of you.
زین قدر خرپشته مردی از شکوه ** چون روی بر عقبه‌های هم‌چو کوه
You are dead with fear of a ridge of this (small) size: how will you climb up precipices (big) as a mountain?
غازیان کشتند کافر را بتیغ ** هم در آن ساعت ز حمیت بی‌دریغ
The warriors, (moved) by (religious) zeal, at that very instant ruthlessly put the infidel to the sword.
بر رخ صوفی زدند آب و گلاب ** تا به هوش آید ز بی‌خویشی و خواب 3760
They sprinkled water and rose-water on the face of the Súfí, that he might recover from his unconsciousness and the sleep (of his senses).
چون به خویش آمد بدید آن قوم را ** پس بپرسیدند چون بد ماجرا
When he came to himself, he saw the party (of soldiers), and they asked him how it had happened,
الله الله این چه حالست ای عزیز ** این چنین بی‌هوش گشتی از چه چیز
(Saying), “God! God! what is the matter, O worshipful one? By what thing wert thou made so senseless?