Vel psilothro vel novacula illos tonde, in order that your ritual prayer may be perfect and excellent and seemly.” [Scrape (it off) with a depilatory (of lime) or a razor, in order that your ritual prayer may be perfect and excellent and seemly.”]
یا به آهک یا ستره بسترش ** تا نمازت کامل آید خوب و خوش
The questioner said, “Ad quem modum pervenire oportet eorum longitudinem ut preces meae detrimentum capiant?” [The questioner said, “To what limit is the length stipulated, so that my ritual prayer is deficient?”]3330
گفت سایل آن درازی تا چه حد ** شرط باشد تا نمازم کم بود
He replied, “Cum longitudine tanti evaserint quantum hordei unum granum, relligio est ut tondeas, O multa rogitans.” [He replied, “When it becomes the size of a barley seed in length, then shaving is a (religious) requirement, O (excessive) questioner.”]
گفت چون قدر جوی گردد به طول ** پس ستردن فرض باشد ای سول
At once Júhí said (to the woman beside him), “O soror, inspice piline in pube mea hujusmodi facti sint. [At once Júhí said (to the woman beside him), “O sister, find out (if) my pubic hair has become (a length) such as this.]
گفت جوحی زود ای خوهر ببین ** عانه‌ی من گشته باشد این چنین
Deo ut placeas, manum affer, (tenta) num illi usque ad modum noxae pervenerint.” [In order to satisfy (the requirement of) God, bring forth (your) hand (to determine) whether it has reached to the disliked amount.”]
بهر خشنودی حق پیش آر دست ** که آن به مقدار کراهت آمدست
Mulier manum in bracas viri demisit: penis ejus impegit manum mulieris. [The woman put (her) hand into the man’s trousers: his penis contacted the woman’s hand.]
دست زن در کرد در شلوار مرد ** کیر او بر دست زن آسیب کرد
Thereupon the woman gave a loud scream: the preacher said, “My discourse has smitten her heart.”3335
نعره‌ای زد سخت اندر حال زن ** گفت واعظ بر دلش زد گفت من
He (Júhí) answered, “Minime: cor ejus non percussit, manum percussit. O si cor percussisset, vir sapientissime!” [He (Júhí) answered, “No, it did not smite (her) heart; it smote (her) hand. Oh, (what) if it had smitten (her) heart, O very wise (man)!”]
گفت نه بر دل نزد بر دست زد ** وای اگر بر دل زدی ای پر خرد
(When) it (Divine Love) struck a little upon the hearts of the magicians (of Pharaoh), staff and hand became one to them.
بر دل آن ساحران زد اندکی ** شد عصا و دست ایشان را یکی
O king, if you take away the staff from an old man, he will be more grieved than that party (the magicians) were (grieved) by (the amputation of) their hands and feet.
گر عصا بستانی از پیری شها ** بیش رنجد که آن گروه از دست و پا
The cry, “No harm,” reached Heaven: (they said to Pharaoh), “Hark, cut (them) off, for our souls are delivered from the agony.
نعره‌ی لاضیر بر گردون رسید ** هین ببر که جان ز جان کندن رهید
We have come to know (that) we are not this body: beyond the body we are living through God.”3340
ما بدانستیم ما این تن نه‌ایم ** از ورای تن به یزدان می‌زییم
Oh, blest is he that has recognised his (real) essence and built (for himself) a palace in everlasting security.
ای خنک آن را که ذات خود شناخت ** اندر امن سرمدی قصری بساخت
A child weeps for walnuts and raisins; those are very trifling things in the view of a reasonable man.
کودکی گرید پی جوز و مویز ** پیش عاقل باشد آن بس سهل چیز
(So) in the spirit's view the body is (like) walnuts and raisins, (but) how should (one who is) a child (in spiritual matters) attain to the knowledge possessed by (spiritual) men?
پیش دل جوز و مویز آمد جسد ** طفل کی در دانش مردان رسد
Whoever is veiled (from God) is really a child: the man is he who is beyond (all) uncertainty.
هر که محجوبست او خود کودکست ** مرد آن باشد که بیرون از شکست
Siquis barba et testiculis vir esset, every he-goat has a beard and plenty of hair.” [If someone were (defined as) a man by a beard and testicles, every he-goat has a beard and plenty of hair.”]3345
گر بریش و خایه مردستی کسی ** هر بزی را ریش و مو باشد بسی
That goat is a bad leader: he is taking his followers quickly along to the butcher.
پیشوای بد بود آن بز شتاب ** می‌برد اصحاب را پیش قصاب
He has combed his beard, saying, “I am the foremost.” (Yes); thou art the foremost, but in the direction of death and anguish.
ریش شانه کرده که من سابقم ** سابقی لیکن به سوی مرگ و غم
Hark, adopt (as thy vocation) travelling (on the Way of righteousness) and abandon thy beard: abandon this egoism and troubled thought,
هین روش بگزین و ترک ریش کن ** ترک این ما و من و تشویش کن
That thou mayst become like the scent of the rose to (God's) lovers (and mayst be) their leader and guide to the Rose-garden.
تا شوی چون بوی گل با عاشقان ** پیشوا و رهنمای گلستان
Who (what) is the scent of the rose? The breath (voice) of reason and intelligence (which is) a sweet guide on the way to the Kingdom Everlasting.3350
کیست بوی گل دم عقل و خرد ** خوش قلاووز ره ملک ابد
How the King (Mahmúd) once more commanded Ayáz, saying, "Give a clear explanation concerning thy rustic shoon and sheepskin jacket in order that thy fellow-servants may be admonished by that indication, for (the Prophet has said), ‘Religion consists in (giving) sincere counsel.’"
فرمودن شاه به ایاز بار دگر کی شرح چارق و پوستین آشکارا بگو تا خواجه تاشانت از آن اشارت پند گیرد کی الدین النصیحة و موعظه یابند
“O Ayáz, declare the mystery of the rustic shoon and why in the presence of the shoon thou showest all this humility,
سر چارق را بیان کن ای ایاز ** پیش چارق چیستت چندین نیاز
So that thy (fellow-servants) Sunqur and Bakyáruq may hear the inmost secret of thy sheepskin jacket and rustic shoon.
تا بنوشد سنقر و بک یا رقت ** سر سر پوستین و چارقت
O Ayáz, slavery hath gained lustre from thee: thy lustre hath sped from lowliness towards heaven.
ای ایاز از تو غلامی نور یافت ** نورت از پستی سوی گردون شتافت