این سخن پایان ندارد در کمال ** پیش هر محروم باشد چون خیال
This matter hath no limit in perfection, (yet) it seems like a fancy to every one that is deprived (of the reality).
چون حقیقت پیش او فرج و گلوست ** کم بیان کن پیش او اسرار دوست
Since to him the reality is the pudendum and the gullet, do not expound the mysteries of the Beloved to him.
پیش ما فرج و گلو باشد خیال ** لاجرم هر دم نماید جان جمال
To us the pudendum and the gullet are a (mere) fancy; consequently the (Beloved) Soul displays His beauty (to us) at every moment. [To us the private parts and the gullet are a (mere) fancy; consequently the (Beloved) Soul displays His beauty (to us) at every moment.]
هر که را فرج و گلو آیین و خوست ** آن لکم دین ولی دین بهر اوست 3940
Any one whose custom and habit is (addiction to) the pudendum and the gullet, for him (the fit answer) is “Unto you (your) religion and unto me (my) religion.”
با چنان انکار کوته کن سخن ** احمدا کم گوی با گبر کهن
Cut short thy talk with such (incarnate) scepticism: do not converse, O Ahmad, with the ancient infidel.
آمدن خلیفه نزد آن خوب‌روی برای جماع
Venit Khalífa ad puellam formosam concubitus causa. [How the Caliph came next to that one of beautiful face for the sake of (sexual) intercourse.]
آن خلیفه کرد رای اجتماع ** سوی آن زن رفت از بهر جماع
Ille Khalífa concubitum sibi proposuit, illam feminam coitus causa adivit. [The Caliph decided on a meeting; he went to that woman for the sake of (sexual) intercourse.]
ذکر او کرد و ذکر بر پای کرد ** قصد خفت و خیز مهرافزای کرد
Eam recordatus penem erexit, animum intendit ut concubitu cum ea quae amorem augebat frueretur. [He remembered her and got (his) penis erect; he intended to (have) sexual intercourse with (that) love-increaser.]
چون میان پای آن خاتون نشست ** پس قضا آمد ره عیشش ببست
Cum inter crura mulieris recubavit, tum venit (Dei) decretum, ei viam voluptatis occlusit. [When he sat between the legs of the lady, then the Decree (of God) came (and) blocked the way to his pleasure.]
خشت و خشت موش در گوشش رسید ** خفت کیرش شهوتش کلی رمید 3945
Ad aures pervenit sonus tenuis quem mus facere solet: penis ejus languit, libido tota decessit; [The rustling of a mouse reached his ear: his penis rested (went limp), his lust completely fled; ]
وهم آن کز مار باشد این صریر ** که همی‌جنبد بتندی از حصیر
Putabat enim illum susurrum ab angue exortum esse qui sese e storea vehementer sublevaret. [His suspicion (was) that this grating sound was from a snake that was violently moving (out) from (beneath) the straw mat.]
خنده گرفتن آن کنیزک را از ضعف شهوت خلیفه و قوت شهوت آن امیر و فهم کردن خلیفه از خنده‌ی کنیزک
Puellam risus occupat propter libidinem Klalífae debilem et libidinem illius ducis validissimam. Khalífa puellae risum animadvertit. [How laughter took hold of the maidservant because of the weakness of the Caliph’s lust and the strength of the captain’s lust, and how the Caliph understood the maidservant’s laughter.]
زن بدید آن سستی او از شگفت ** آمد اندر قهقهه خنده‌ش گرفت
Femina languorem ejus vidit; rem mirando in cachinnos ivit: risus eam occupavit. [The woman saw his softness; from astonishment, she started to burst out laughing: laughter took hold of her.]
یادش آمد مردی آن پهلوان ** که بکشت او شیر و اندامش چنان
Venit in mentem virilatas ducis fortissimi qui leonem interfecit dum membrum (virile) ejus tale est. [She remembered the virility of the (courageous) Captain who killed the lion, with his (male) organ like that.]
غالب آمد خنده‌ی زن شد دراز ** جهد می‌کرد و نمی‌شد لب فراز
The woman's laughter overpowered (her) and was prolonged: she tried hard (to suppress it) but her lips would not shut.
سخت می‌خندید هم‌چون بنگیان ** غالب آمد خنده بر سود و زیان 3950
She kept laughing violently like beng-eaters: her laughter overpowered (all considerations of) gain or loss.
And if thou tell the truth, I will set thee free: I will not violate the duty I owe to God, I will make thee glad.”
هفت مصحف آن زمان برهم نهاد ** خورد سوگند و چنین تقریر داد
At the same moment he placed seven Qur’áns one on the top of another and swore an oath and thus confirmed (his promise).
فاش کردن آن کنیزک آن راز را با خلیفه از زخم شمشیر و اکراه خلیفه کی راست گو سبب این خنده را و گر نه بکشمت
How the girl disclosed the secret to the Caliph in fear of (having her head cut off by) a blow of the sword, and how she was forced (to speak) by the Caliph (who said), “Give a true account of the cause of thy laughter or else I will kill thee.”
زن چو عاجز شد بگفت احوال را ** مردی آن رستم صد زال را 3965
When the woman became (found herself) helpless, she related what had happened (concerning) the manliness of that Rustam who was the son of a hundred Záls.
شرح آن گردک که اندر راه بود ** یک به یک با آن خلیفه وا نمود
She described to the Caliph, point by point, the bride-chamber that was (prepared for her) on the route (of the march),
شیر کشتن سوی خیمه آمدن ** وان ذکر قایم چو شاخ کرگدن
His killing the lion and returning to the tent pene erecto tanquam cornu rhinocerotis; [His killing the lion and returning to the tent with the penis erect like the horn of a rhinoceros;]
باز این سستی این ناموس‌کوش ** کو فرو مرد از یکی خش خشت موش
Contra, hujus (membri) ambitiosi debilatatem quod ob unum muris susurrum succidit. [(And) again, the weakness of the ambitious one (the male organ) that collapsed (as though) dead because of the rustling of a mouse.]
رازها را می‌کند حق آشکار ** چون بخواهد رست تخم بد مکار
God is ever making the hidden things manifest: since they will grow up, do not sow bad seed.
آب و ابر و آتش و این آفتاب ** رازها را می برآرد از تراب 3970
Rain and clouds and fire and this sun are ever bringing up the hidden things from the earth.
این بهار نو ز بعد برگ‌ریز ** هست برهان وجود رستخیز
This new springtide after the fall of the leaves is a proof of the existence of the Resurrection.
در بهار آن سرها پیدا شود ** هر چه خوردست این زمین رسوا شود
In spring the secrets are revealed: whatsoever this Earth has eaten is exposed to view.
بر دمد آن از دهان و از لبش ** تا پدید آید ضمیر و مذهبش
It shoots up from her mouth and lips in order that she may bring to light her hidden mind and way.
سر بیخ هر درختی و خورش ** جملگی پیدا شود آن بر سرش
The secret of the root of every tree and its nutriment—the whole of that is plainly shown forth on its (leafy) top.
هر غمی کز وی تو دل آزرده‌ای ** از خمار می بود کان خورده‌ای 3975
Every sorrow whereby thou art (made) sore in heart is the headache arising from the wine that thou hast drunk;
لیک کی دانی که آن رنج خمار ** از کدامین می بر آمد آشکار
But how shouldst thou know from which wine that headache has arisen (and become) manifest?
این خمار اشکوفه‌ی آن دانه است ** آن شناسد کاگه و فرزانه است
This crop-sickness (headache) is the blossom of that seed (only) he that is sagacious and wise will recognise it.
شاخ و اشکوفه نماند دانه را ** نطفه کی ماند تن مردانه را
The bough and its blossom do not resemble the seed: how should semen resemble the body of man?
نیست مانندا هیولا با اثر ** دانه کی ماننده آمد با شجر
The matter (of which anything is composed) does not resemble the product: when did the seed (ever) resemble the tree (that sprang from it)?
نطفه از نانست کی باشد چو نان ** مردم از نطفه‌ست کی باشد چنان 3980
Semen is (the product) of bread, (but) how should it be like bread? Man is (the product) of semen, (but) how should he be like it?
جنی از نارست کی ماند به نار ** از بخارست ابر و نبود چون بخار
The Jinní is (created) from fire, (but) how should he resemble fire? The cloud is (produced) from vapour, but it is not like vapour.
از دم جبریل عیسی شد پدید ** کی به صورت هم‌چو او بد یا ندید
Jesus was produced from the breath of Gabriel, (but) when was he (ever) like him in form or comparable (to him in that respect)?
آدم از خاکست کی ماند به خاک ** هیچ انگوری نمی‌ماند به تاک
Adam is (made) of earth, (but) how should he resemble earth? No grape resembles the vine.
کی بود دزدی به شکل پایدار ** کی بود طاعت چو خلد پایدار
How should robbery look like the foot of the gallows? How should piety be like the everlasting abode (Paradise)?
هیچ اصلی نیست مانند اثر ** پس ندانی اصل رنج و درد سر 3985
No origin resembles its product; therefore thou canst not know the origin of (thy) pain and headache.
لیک بی‌اصلی نباشدت این جزا ** بی‌گناهی کی برنجاند خدا
But this punishment is not without an origin: how should God inflict pain without any sin (having been committed)?