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)?
آنچ اصلست و کشنده‌ی آن شی است ** گر نمی‌ماند بوی هم از وی است
That which is the origin and bringer-on of that (painful) thing—if it (the painful thing) does not resemble it, still it is (produced) from it.
پس بدان رنجت نتیجه‌ی زلتیست ** آفت این ضربتت از شهوتیست
Know, then, that thy pain is the result of some lapse (and that) this woe with which thou art stricken arises from some lust.
گر ندانی آن گنه را ز اعتبار ** زود زاری کن طلب کن اغتفار
If thou canst not discern that sin by means of consideration, at once make humble entreaty and seek pardon (from God).
سجده کن صد بار می‌گوی ای خدا ** نیست این غم غیر درخورد و سزا 3990
Prostrate thyself a hundred times and keep saying, “O God, this pain is nothing but my due and desert.
ای تو سبحان پاک از ظلم و ستم ** کی دهی بی‌جرم جان را درد و غم
O Thou who art transcendent in holiness and free from (all) injustice and oppression, how shouldst Thou inflict grief and pain upon the soul when it has not sinned?
من معین می‌ندانم جرم را ** لیک هم جرمی بباید گرم را
I do not know my sin definitely, but (I know that) there must be a sin (to account) for the anguish.
چون بپوشیدی سبب را ز اعتبار ** دایما آن جرم را پوشیده دار
Since Thou hast concealed the cause from my consideration, do Thou always keep my sin concealed (from others);
که جزا اظهار جرم من بود ** کز سیاست دزدیم ظاهر شود
For it would be retribution to disclose my sin, so that my thievery (rascality) should be made manifest by punishment.”
عزم کردن شاه چون واقف شد بر آن خیانت کی بپوشاند و عفو کند و او را به او دهد و دانست کی آن فتنه جزای او بود و قصد او بود و ظلم او بر صاحب موصل کی و من اساء فعلیها و ان ربک لبالمرصاد و ترسیدن کی اگر انتقام کشد آن انتقام هم بر سر او آید چنانک این ظلم و طمع بر سرش آمد
How the monarch, on being acquainted with that act of treachery, resolved to conceal and pardon it and give her (the slave-girl) to him (the captain), and recognised that the tribulation was a punishment inflicted on him and was (the result of) his attempt (to obtain the slave-girl) and the wrong which he had done to the lord of Mawsil; for “and whoso doeth evil, it is against himself” and “lo, thy Lord is on the watch”; and how he feared that, if he should avenge himself, the vengeance would recoil on his own head, as this injustice and greed (of his) had (already) recoiled upon him.
شاه با خود آمد استغفار کرد ** یاد جرم و زلت و اصرار کرد 3995
The monarch came to himself. He asked pardon (of God) and confessed his sin and lapse and persistence (in wrong-doing).
گفت با خود آنچ کردم با کسان ** شد جزای آن به جان من رسان
He said to himself, “The retribution for what I did to certain persons has reached (overtaken) my soul.