But the sport is of a different character in each case: the embracing is for a different reason in each instance.
لیک لعب هر یکی رنگی دگر ** پیچش هر یک ز فرهنگی دگر
This is said as a parable for husband and wife, meaning, “O husband, do not dismiss thy wife unkindly.
شوی و زن را گفته شد بهر مثال ** که مکن ای شوی زن را بد گسیل
On thy wedding-night did not the bridesmaid place her (the wife's) hand in thy hand as a goodly trust?3955
آن شب گردک نه ینگا دست او ** خوش امانت داد اندر دست تو
For the evil or good which thou doest unto her, O man worthy of confidence, God will do (the same) unto thee.”
کانچ با او تو کنی ای معتمد ** از بد و نیکی خدا با تو کند
To resume, on this occasion this jurist was so beside himself that neither continence nor asceticism remained to him.
حاصل این‌جا این فقیه از بی‌خودی ** نه عفیفی ماندش و نه زاهدی
The jurist threw himself on the nymph: his fire caught hold of her cotton.
آن فقیه افتاد بر آن حورزاد ** آتش او اندر آن پنبه فتاد
Anima cum anima conjuncta est, corpora mutuo amplexu implicata tanquam duae aves abscissis capitibus tremebant. [Soul was joined to soul and (their) bodies strove (in mutual embrace), trembling like two decapitated birds.]
جان به جان پیوست و قالب‌ها چخید ** چون دو مرغ سربریده می‌طپید
What (to them) was the wine-party or the king or Arslán (the Turkish slave)? What (to them) was modesty or religion or fear and dread of (losing) their lives?3960
چه سقایه چه ملک چه ارسلان ** چه حیا چه دین چه بیم و خوف جان
Their eyes were contorted like (the letters) ‘ayn and ghayn: here neither Hasan nor Husayn is seen distinctly.
چشمشان افتاده اندر عین و غین ** نه حسن پیداست این‌جا نه حسین
It (the jurist's absence) became protracted, and how could he return (to the party)? The king's expectancy too passed beyond (all) bounds.
شد دراز و کو طریق بازگشت ** انتظار شاه هم از حد گذشت