Since the foolish took (only) the external appearances (into consideration), and (since) the subtleties (inward aspects) were very much hidden from them,
لاجرم محجوب گشتند از غرض ** که دقیقه فوت شد در معترض
Necessarily they were debarred from (attaining to) the (real) object; for the subtlety escaped (them) on the occasion when it (the object) presented itself.
داستان آن کنیزک کی با خر خاتون شهوت می‌راند و او را چون بز و خرس آموخته بود شهوت راندن آدمیانه و کدویی در قضیب خر می‌کرد تا از اندازه نگذرد خاتون بر آن وقوف یافت لکن دقیقه‌ی کدو را ندید کنیزک را ببهانه براه کرد جای دور و با خر جمع شد بی‌کدو و هلاک شد بفضیحت کنیزک بیگاه باز آمد و نوحه کرد که ای جانم و ای چشم روشنم کیر دیدی کدو ندیدی ذکر دیدی آن دگر ندیدی کل ناقص ملعون یعنی کل نظر و فهم ناقص ملعون و اگر نه ناقصان ظاهر جسم مرحوم‌اند ملعون نه‌اند بر خوان لیس علی الاعمی حرج نفی حرج کرد و نفی لعنت و نفی عتاب و غضب
Story of the maidservant who cum asino herae suae libidinem exercebat et eum tanquam caprum et ursam docuerat libidinem more humano exercere et veretro asini cucurbitam affigebat ne modum excederet. Her mistress discovered it but did not perceive the device of the gourd; making a pretext, she sent the maid away to a distant place and cum asino concubuit sine cucurbita and perished shamefully. The maid came back late and lamented, crying, “O my soul and O light of my eyes, veretrum vidisti, curcurbitam non vidisti; penem vidisti, illud alterum non vidisti.” (According to the Tradition) every deficient one is accursed, i.e. every deficient insight and understanding is accursed; for those deficient in respect of the outward eye are objects of (Divine) mercy and are not accursed. Recite (the Verse), It is no crime in the blind. (In their case) He (God) has removed the crime, He has removed the curse, and He has removed the reproach and the wrath. [Story of the maidservant who indulged (her) lust with (her) mistress’ ass; she had trained it like a goat or a bear to indulge in lust like a man. And she used to put a gourd on the ass’s penis so that it would not exceed the measure (of her vagina). Her mistress discovered it but did not perceive the device of the gourd; making a pretext, she sent the maid away to a distant place and she copulated with the ass without the gourd and perished shamefully. The maid came back late and lamented, crying, “O my soul and O light of my eyes, you saw the cock (but) you did not see the gourd; you saw the penis (but) you did not see that other thing.” (According to the Tradition)…]
یک کنیزک یک خری بر خود فکند ** از وفور شهوت و فرط گزند
Ancilla quaedam ob multam libidinem immodicamque nequitiam asinum super se injecit. [A maidservant (habitually) cast an ass upon herself due to abundant lust and excess (risk) of calamity. ]
آن خر نر را بگان خو کرده بود ** خر جماع آدمی پی برده بود
Asinum ad coitum assuefecerat; asinus ad concubitum hominis viam invenerat. [The male ass was habituated to copulation; the ass had discovered human sexual intercourse.]
یک کدویی بود حیلت‌سازه را ** در نرش کردی پی اندازه را 1335
Technarum fabricatrici cucurbita erat, quam veretro ejus affigebat ut servaret modum. [(That) fabricator of devices had a gourd (which) she would put on its male organ, according to (a certain) dimension.]
در ذکر کردی کدو را آن عجوز ** تا رود نیم ذکر وقت سپوز
Cucurbitam peni indiderat illa anus ut trudenti tempore dimidium penis iniret; [That old woman would put the gourd on the penis so that half of the penis would go (into her) at the time of insertion.]
گر همه کیر خر اندر وی رود ** آن رحم و آن روده‌ها ویران شود
Si totum asini veretrum eam iniret, uterus ejus et viscera diruerentur. [If all of the ass’s cock were to go inside her, (her) womb and intestines would be destroyed.]
خر همی شد لاغر و خاتون او ** مانده عاجز کز چه شد این خر چو مو
The ass was becoming lean, and his mistress remained helpless, saying, "Why has his ass become as (thin as) a hair?"
نعل‌بندان را نمود آن خر که چیست ** علت او که نتیجه‌ش لاغریست
She showed the ass to the shoeing smiths and asked, "What is his ailment of which the result is leanness?"
هیچ علت اندرو ظاهر نشد ** هیچ کس از سر او مخبر نشد 1340
No ailment was discerned in him, no one gave information concerning the secret (cause) thereof.
در تفحص اندر افتاد او به جد ** شد تفحص را دمادم مستعد
(Then) she began to investigate in earnest: she became prepared to investigate at every moment.
جد را باید که جان بنده بود ** زانک جد جوینده یابنده بود
The soul must needs be devoted to earnest endeavour, for the earnest seeker will be a finder.
چون تفحص کرد از حال اشک ** دید خفته زیر خر آن نرگسک
Postquam rem asini perscrutata est, ancillulam narcisso similem vidit sub asino cubantem. [When she investigated the ass’s condition, she saw the little narcissus (the maidservant) lying under the ass.]
از شکاف در بدید آن حال را ** بس عجب آمد از آن آن زال را
Through a crack in the door she saw what was going on: the old woman marvelled greatly thereat.
خر همی‌گاید کنیزک را چنان ** که به عقل و رسم مردان با زنان 1345
(Vidit) asinum futuentem ancillam sicut viri ratione et more (concumbunt) cum feminis. [(She saw) the ass copulating with the maidservant in the manner that men reasonably and customarily (do) with women.]
در حسد شد گفت چون این ممکنست ** پس نم اولیتر که خر ملک منست
She became envious and said, “Since this is possible, then I have the best right, for the ass is my property.
خر مهذب گشته و آموخته ** خوان نهادست و چراغ افروخته
The ass has been perfectly trained and instructed: the table is laid and the lamp is lighted.”
کرد نادیده و در خانه بکوفت ** کای کنیزک چند خواهی خانه روفت
Feigning to have seen nothing, she knocked at the door of the room (stable), saying, “How long will you be sweeping the room, O maid?”
از پی روپوش می‌گفت این سخن ** کای کنیزک آمدم در باز کن
She spoke these words as a blind (and added), “I have come, O maid: open the door.”
کرد خاموش و کنیزک را نگفت ** راز را از بهر طمع خود نهفت 1350
(Then) she became silent and said no more to the maid: she concealed the secret for the sake of her own desire.
پس کنیزک جمله آلات فساد ** کرد پنهان پیش شد در را گشاد
Thereupon the maid hid all the apparatus of iniquity and came forward and opened the door.
رو ترش کرد و دو دیده پر ز نم ** لب فرو مالید یعنی صایمم
She made her face sour and her eyes full of moisture (tears) and rubbed her lips (against each other), meaning to say, “I am fasting.”
در کف او نرمه جاروبی که من ** خانه را می‌روفتم بهر عطن
In her hand was a soft broom, as though to say, “I was sweeping the room in order to clean it.”
چونک باع جاروب در را وا گشاد ** گفت خاتون زیر لب کای اوستاد
When, with the broom (in her hand), she opened the door, the mistress said under her breath, “O crafty one,
رو ترش کردی و جاروبی به کف ** چیست آن خر برگسسته از علف 1355
You have made your face sour and (taken) a broom in your hand; what is (the meaning of) the ass having turned away from his fodder?
نیم کاره و خشمگین جنبان ذکر ** ز انتظار تو دو چشمش سوی در
Re semiconfecta, iratus, agitans veretrum: quia te exspectat ideo (sunt) duo oculi ejus ad januam (conversi).” [Half-finished and angry, (its) penis (was still) moving: its (the ass’s) two eyes (were turned) toward the door in expectation of you.”]
زیر لب گفت این نهان کرد از کنیز ** داشتش آن دم چو بی‌جرمان عزیز
This she said under her breath and concealed (her thought) from the maid: at that moment she treated her, like innocent persons, honourably.
بعد از آن گفتش که چادر نه به سر ** رو فلان خانه ز من پیغام بر
Afterwards she said to her, “Put the chádar on your head, go and take a message from me to such and such a house.
این چنین گو وین چنین کن وآنچنان ** مختصر کردم من افسانه‌ی زنان
Say so-and-so and do so-and-so.” I abridge the talk of the women.
آنچ مقصودست مغز آن بگیر ** چون براهش کرد آن زال ستیر 1360
Take the gist of what is to the purpose. When the discreet old woman had sent her (the maid) away,
بود از مستی شهوت شادمان ** در فرو بست و همی‌گفت آن زمان
Propter ebrietatem libidinis gaudebat: she shut the door, saying meanwhile, [She was happy from the intoxication of (her) lust: she shut the door, saying meanwhile,]
یافتم خلوت زنم از شکر بانگ ** رسته‌ام از چار دانگ و از دو دانگ
“I have secured privacy, I will shout in thanksgiving: I am delivered from the four dángs and the two dángs.”
از طرب گشته بزان زن هزار ** در شرار شهوت خر بی‌قرار
Gaudio hircus (prurigo) feminae quae in igne libidinis asini inquieta erat mille factus est. [From joy, the woman’s goat (of lust) had become a thousand (-fold); (she became) restless in the sparks of the ass’s lust.]
چه بزان که آن شهوت او را بز گرفت ** بز گرفتن گیج را نبود شگفت
Qualis hircus est ille quem tanta libido ludibrium fecit? Stultum deludi non est mirabile. [What goat (was) that?—for lust took her goat (made a fool of her). The taking of a fool’s goat is not (something) amazing.]
میل شهوت کر کند دل را و کور ** تا نماید خر چو یوسف نار نور 1365
Lustful desire makes the heart deaf and blind, so that an ass seems like Joseph, fire (like) light.
ای بسا سرمست نار و نارجو ** خویشتن را نور مطلق داند او
Oh, many a one intoxicated with fire and seeking fire deems himself absolute light.
جز مگر بنده‌ی خدا یا جذب حق ** با رهش آرد بگرداند ورق
(He is lost) unless a (chosen) servant of God, or the pull of God (Himself), lead him into the (right) way and turn over his leaf,
تا بداند که آن خیال ناریه ** در طریقت نیست الا عاریه
So that he may know that the fiery phantom (which he mistook for light) in the Path is but a loan (unreal).
زشتها را خوب بنماید شره ** نیست چون شهوت بتر ز آفتاب ره
(Sensual) cupidity causes foul things to appear fair: among the banes of the Way there is none like lust, none worse.
صد هزاران نام خوش را کرد ننگ ** صد هزاران زیرکان را کرد دنگ 1370
It has disgraced a hundred thousand good names, it has stupefied (besotted) a hundred thousand clever men.
چون خری را یوسف مصری نمود ** یوسفی را چون نماید آن جهود
Since it caused an ass to appear (like) Joseph of Egypt, how (in what aspect) will that (miscreant) Jew cause a Joseph to appear?
بر تو سرگین را فسونش شهد کرد ** شهد را خود چون کند وقت نبرد
Its spell made dung seem honey to you: what, forsooth, will it make honey seem at the time of contest?
شهوت از خوردن بود کم کن ز خور ** یا نکاحی کن گریزان شو ز شر
Lust arises from eating and drinking: diminish your food, or marry and (so) flee from wickedness.
چون بخوردی می‌کشد سوی حرم ** دخل را خرجی بباید لاجرم
When you have eaten and drunk (too much), it leads to things forbidden: there must necessarily be some outgoing of income.
پس نکاح آمد چو لاحول و لا ** تا که دیوت نفکند اندر بلا 1375
Marriage, then, is like (the exorcism), “There is neither power nor (strength except in God),” lest the Devil cast you into temptation.
چون حریص خوردنی زن خواه زود ** ورنه آمد گربه و دنبه ربود
Since you are fond of eating and drinking, ask a woman (in marriage) at once; else the cat comes and carries off the fat sheep's tail.