تو تبرا کن که هستت دستگاه ** ای تبرای ترا جان عذر خواه‌‌

Be quit (then)! for thou hast the power, (but) oh, my soul pleads against thy making this declaration.

یاد می‌‌کن آن زمانی را که من ** چون صنم بودم تو بودی چون شمن‌‌

Remember the time when I was (beautiful) as the idol, and thou (adoring) as the idolater.

بنده بر وفق تو دل افروخته ست ** هر چه گویی پخت گوید سوخته ست‌‌

Thy slave has kindled her heart (in eagerness) to comply with thee: whatever thou callest ‘cooked,’ she says it is ‘burnt.’

من سپاناخ تو با هر چم پزی ** یا ترش با یا که شیرین می‌‌سزی‌‌

Whatever thou mayst cook me with, I am thy spinach: whether (thou art) sour broth (to me) or sweet, thou art worthy (of my affection).

کفر گفتم نک به ایمان آمدم ** پیش حکمت از سر جان آمدم‌‌ 2410

I uttered infidelity (blasphemy): lo, I have returned to the true faith, I am come (to submit) with all my soul to thy command.

خوی شاهانه‌‌ی ترا نشناختم ** پیش تو گستاخ خر در تاختم‌‌

I did not know thy kingly nature, I rudely urged my ass (intruded) before thee.

چون ز عفو تو چراغی ساختم ** توبه کردم اعتراض انداختم‌‌

Since I have made (for myself) a lamp of thy forgiveness, I repent, I cast away (abandon) opposition.

می‌‌نهم پیش تو شمشیر و کفن ** می‌‌کشم پیش تو گردن را بزن‌‌

I am laying before thee sword and winding-sheet: I am bending my neck towards thee: smite!

از فراق تلخ می‌‌گویی سخن ** هر چه خواهی کن و لیکن این مکن‌‌

Thou art talking of bitter separation (from me): do whatever thou wilt, but do not this.

در تو از من عذر خواهی هست سر ** با تو بی‌‌من او شفیعی مستمر 2415

Thy conscience within thee is a pleader on my behalf, it is a perpetual intercessor with thee in my absence.

عذر خواهم در درونت خلق تست ** ز اعتماد او دل من جرم جست‌‌

What pleads within thee for me is thy (noble) nature: from reliance on it my heart sought (to) sin (against thee).

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 وحید 2420

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 جست‌‌ 2425

(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 هوا 2430

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 نهاد 2435

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 سر 2440

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.

مرد گفت ای زن پشیمان می‌‌شوم ** گر بدم کافر مسلمان می‌‌شوم‌‌

The man said, “O wife, I am repenting: if I have been an infidel, I will (now) become a Moslem.

من گنه‌‌کارم توام رحمی بکن ** بر مکن یک بارگیم از بیخ و بن‌‌

I am a sinner against thee: have mercy, do not dig me up all at once from root and foundation (do not bring me to utter ruin).”

کافر پیر ار پشیمان می‌‌شود ** چون که عذر آرد مسلمان می‌‌شود

If the old infidel is repenting, he becomes a Moslem when he pleads for pardon.

حضرت پر رحمت است و پر کرم ** عاشق او هم وجود و هم عدم‌‌ 2445

He (God) is the merciful and bountiful Lord: both existence and non-existence are in love with Him.

کفر و ایمان عاشق آن کبریا ** مس و نقره بنده‌‌ی آن کیمیا

(Both) infidelity and faith are lovers of that Majesty, both copper and silver are slaves to that Elixir.

در بیان آن که موسی و فرعون هر دو مسخر مشیت‌‌اند چنان که زهر و پادزهر و ظلمات و نور و مناجات کردن فرعون به خلوت تا ناموس نشکند

Explaining that both Moses and Pharaoh are subject to the Divine Will, like poison and antidote and darkness and light, and how Pharaoh conversed in solitude with God, praying that He would not destroy his (good) reputation.

موسی و فرعون معنی را رهی ** ظاهر آن ره دارد و این بی‌‌رهی‌‌

Moses and Pharaoh were servants (worshippers) of Reality, (though) outwardly the former keeps the way (is rightly guided), while the latter has lost the way.

روز موسی پیش حق نالان شده ** نیم شب فرعون گریان آمده‌‌

In the daytime Moses was making lament (supplication) to God: at midnight Pharaoh would begin to weep,

کاین چه غل است ای خدا بر گردنم ** ور نه غل باشد که گوید من منم‌‌

Saying, “O God, what shackle is this on my neck? Were it not for the shackle, who would say ‘I am I’?

ز آن که موسی را منور کرده‌‌ای ** مر مرا ز آن هم مکدر کرده‌‌ای‌‌ 2450

By that (will) whereby Thou hast made Moses to be illumined, by that (same will) Thou hast made me to be darkened;

ز آن که موسی را تو مه رو کرده‌‌ای ** ماه جانم را سیه رو کرده‌‌ای‌‌

By that whereby Thou hast made Moses' face like the moon Thou hast made the moon of my soul to be black-faced (eclipsed).

بهتر از ماهی نبود استاره‌‌ام ** چون خسوف آمد چه باشد چاره‌‌ام‌‌

My star was not better than a moon (so that it should be exempt from eclipse): since it has suffered eclipse, what help have I?

نوبتم گر رب و سلطان می‌‌زنند ** مه گرفت و خلق پنگان می‌‌زنند

If they beat drums in my honour (proclaiming me) as Lord and Sultan, (’tis like as when) the moon is eclipsed and the people beat bowls (of metal).

می‌‌زنند آن طاس و غوغا می‌‌کنند ** ماه را ز آن زخمه رسوا می‌‌کنند

They beat those bowls and raise a clamour: they put the moon to shame by their blows.

من که فرعونم ز شهرت وای من ** زخم طاس آن ربی الاعلای من‌‌ 2455

I, who am Pharaoh, oh, woe is me because of (what is being done by) the people: my (title of) ‘My supreme Lord’ is (like) the blows on the bowl (since it proclaims my eclipse).