رحم کن پنهان ز خود ای خشمگین ** ای که خلقت به ز صد من انگبین
Have mercy, unbeknown to thyself (without any self-conceit), O angry one, O thou whose nature is better than a hundred maunds of honey.”
زین نسق می‌‌گفت با لطف و گشاد ** در میانه گریه‌‌ای بر وی فتاد
In this fashion was she speaking graciously and winningly: meanwhile a (fit of) weeping came upon her.
گریه چون از حد گذشت و های های ** زو که بی‌‌گریه بد او خود دل ربای
When the tears and sobs passed beyond bounds—from her who was fascinating even without tears—
شد از آن باران یکی برقی پدید ** زد شراری در دل مرد وحید2420
There appeared from that rain a lightning-flash (that) shot a spark of fire into the heart of the lonely man.
آن که بنده‌‌ی روی خوبش بود مرد ** چون بود چون بندگی آغاز کرد
She by whose beauteous face man was enslaved, how will it be when she begins to play the (humble) slave?
آن که از کبرش دلت لرزان بود ** چون شوی چون پیش تو گریان شود
She at whose haughtiness thy heart is trembling, how wilt thou fare when she falls a-weeping before thee?
آن که از نازش دل و جان خون بود ** چون که آید در نیاز او چون بود
She from whose disdain thy heart and soul are bleeding, how will it be when she turns to entreaty?
آن که در جور و جفایش دام ماست ** عذر ما چه بود چو او در عذر خاست
She in whose tyranny and cruelty we are snared, what plea shall we have when she rises to plead?
زين للناس حق آراسته ست ** ز آن چه حق آراست چون دانند جست2425
(The love of desired things, women, etc.) is decked out for men (made attractive to them): God has arranged it: how can they escape from what God has arranged?
چون پی یسکن الیهاش آفرید ** کی تواند آدم از حوا برید
Inasmuch as He created her (the woman) that he (Adam) might take comfort in her, how can Adam be parted from Eve?
رستم زال ار بود وز حمزه بیش ** هست در فرمان اسیر زال خویش
Though he (the husband) be Rustam son of Zál and greater than Hamza (in valour), as regards authority he is his old woman's (his wife's) captive.
آن که عالم مست گفتش آمدی ** کلمینی یا حمیراء می‌‌زدی
He (the Prophet), by whose words the (whole) world was intoxicated, used to cry, “Speak to me, O Humayrá!”
آب غالب شد بر آتش از نهیب ** آتشش جوشد چو باشد در حجاب
The water prevailed over (extinguished) the fire by its dread onset, (but) the fire makes it seethe when it (the water) is screened (hidden in the cauldron).
چون که دیگی حایل آید هر دو را ** نیست کرد آن آب را کردش هوا2430
When a cauldron comes between them both, it (the fire) annihilates the water and converts it into air.
ظاهرا بر زن چو آب ار غالبی ** باطنا مغلوب و زن را طالبی
If outwardly thou art dominating thy wife, like the (fire-quenching) water, (yet) inwardly thou art dominated and art seeking (the love of) thy wife.
این چنین خاصیتی در آدمی است ** مهر حیوان را کم است آن از کمی است
This is characteristic of Man (alone): to the (other) animals love is wanting, and that (want of love) arises from (their) inferiority (to Man).
در بیان این خبر که انهن یغلبن العاقل و یغلبهن الجاهل
Explanation of the Tradition, “Verily, they (women) prevail over the wise man, and the ignorant man prevails over them.”
گفت پیغمبر که زن بر عاقلان ** غالب آید سخت و بر صاحب دلان
The Prophet said that woman prevails exceedingly over the wise and intelligent,
باز بر زن جاهلان چیره شوند ** ز آن که ایشان تند و بس خیره روند
(While), on the other hand, ignorant men prevail over woman, because they are fierce and very impudent in their behaviour.
کم بودشان رقت و لطف و وداد ** ز آن که حیوانی است غالب بر نهاد2435
They lack tenderness, kindness, and affection, because animality predominates over their (human) nature.
مهر و رقت وصف انسانی بود ** خشم و شهوت وصف حیوانی بود
Love and tenderness are human qualities, anger and lust are animal qualities.
پرتو حق است آن معشوق نیست ** خالق است آن گوییا مخلوق نیست
She (woman) is a ray of God, she is not that (earthly) beloved: she is creative, you might say she is not created.
تسلیم کردن مرد خود را به آن چه التماس زن بود از طلب معیشت و آن اعتراض زن را اشارت حق دانستن: بنزد عقل هر داننده‌‌ای هست که با گردنده گرداننده‌‌ای هست
How the man yielded to his wife's request that he should seek the means of livelihood, and regarded her opposition (to him) as a Divine indication. (Verse): To the mind of every knowing man it is a fact that with the revolving object there is one that causes it to revolve.
مرد ز آن گفتن پشیمان شد چنان ** کز عوانی ساعت مردن عوان
The man became as sorry for that speech (of his) as at the hour of death a tyrannical officer (is sorry) for his tyranny.
گفت خصم جان جان چون آمدم ** بر سر جان من لگدها چون زدم
He said, “How did I become the adversary of (her who is) the life of my soul? How did I bestow kicks on the head of my soul?”
چون قضا آید فرو پوشد بصر ** تا نداند عقل ما پا را ز سر2440
When the (Divine) destiny comes, it muffles the sight, so that our intellect cannot distinguish foot from head.
چون قضا بگذشت خود را می‌‌خورد ** پرده بدریده گریبان می‌‌درد
As soon as the destiny is past, it (the intellect) devours itself (with grief): rending the veil (without regard for appearances), it tears its bosom.