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.
قصد جفت دیگران کردم ز جاه ** بر من آمد آن و افتادم به چاه
From (pride of) power I made an attempt on the concubine of another: that (injustice) recoiled upon me and I fell into the pit (which I had dug).
من در خانه‌ی کسی دیگر زدم ** او در خانه‌ی مرا زد لاجرم
I knocked at the door of another person's house: consequently he knocked at the door of my house.”
هر که با اهل کسان شد فسق‌جو ** اهل خود را دان که قوادست او
Whoever seeks to commit adultery with (other) people's wives, know that he is a pimp to his own wife;
زانک مثل آن جزای آن شود ** چون جزای سیه مثلش بود 4000
For that (adultery) is requited by the like, since the retribution for an evil act is an act like unto it.
چون سبب کردی کشیدی سوی خویش ** مثل آن را پس تو دیوثی و بیش
Inasmuch as you have made a cord and pulled one like it towards yourself, you are a wittol and worse.
غصب کردم از شه موصل کنیز ** غصب کردند از من او را زود نیز
“I took the king of Mawsil's concubine from him by force, (so) she was soon taken by force from me too.
او کامین من بد و لالای من ** خاینش کرد آن خیانتهای من
My treacherous deeds made a traitor of him who was my trusted friend and servant.
نیست وقت کین‌گزاری و انتقام ** من به دست خویش کردم کار خام
’Tis no time to inflict punishment (for the injury) and avenge myself: I prepared the disaster with my own hand.
گر کشم کینه بر آن میر و حرم ** آن تعدی هم بیاید بر سرم 4005
If I wreak vengeance on the Amír and the woman, that trespass also will come (recoil) on my head,
هم‌چنانک این یک بیامد در جزا ** آزمودم باز نزمایم ورا
Just as this (other) one has (already) come (upon me) in retribution: I have tried Him (God), I will not try Him again.
درد صاحب موصلم گردن شکست ** من نیارم این دگر را نیز خست
The grief of the lord of Mawsil has broken my neck: I dare not wound this other man as well.
داد حق‌مان از مکافات آگهی ** گفت ان عدتم به عدنا به
God hath given us information concerning retribution: He hath said, ‘If ye repeat it (the offence), We shall repeat it (the punishment).’
چون فزونی کردن اینجا سود نیست ** غیر صبر و مرحمت محمود نیست
Since in this case it is useless to commit excess (to transgress further), nothing but patience and mercy is praiseworthy.