The two (brothers) did not leave that house for celibates: they lay down to sleep there for fear of (meeting) the night-patrol.3845
زان عزبخانه نرفتند آن دو کس ** هم بخفتند آن سو از بیم عسس
The youth had four hairs on his chin, but his face was like the full-moon (in beauty).
کوسه را بد بر زنخدان چار مو ** لیک همچون ماه بدرش بود رو
The beardless boy was ugly in appearance: post culum tamen viginti lateres posuit. [The beardless boy was ugly in appearance: yet he placed twenty bricks behind (his) buttocks.]
کودک امرد به صورت بود زشت ** هم نهاد اندر پس کون بیست خشت
Paedicator quidam noctu in frequentia hominum adrepsit: lateres amovit vir libidinosus. [A pederast crept through a crowd (of sleepers) at night; the lustful man moved the bricks.]
لوطیی دب برد شب در انبهی ** خشتها را نقل کرد آن مشتهی
Cum manum ei injiceret exsiluit puer: “eho,” inquit, “tu quis homo es, O canis cultor?” [When his hand touched him, he jumped up from his place: “hey,” he asked, “who are you, O worshipper of dogs?”]
دست چون بر وی زد او از جا بجست ** گفت هی تو کیستی ای سگپرست
Respondit: “Cur hos triginta lateres congessisti?” “Tu,” inquit, “cur triginta lateris sustulisti? [He replied, “Why did you heap up these thirty bricks?” “Why,” he asked, “did you take off the thirty bricks?]3850
گفت این سی خشت چون انباشتی ** گفت تو سی خشت چون بر داشتی
I am a sick boy and because of my weakness I took precautions and made here a place to lie down.”
کودک بیمارم و از ضعف خود ** کردم اینجا احتیاط و مرتقد
He replied, “If you are ill with a fever, why didn't you go to the hospital
گفت اگر داری ز رنجوری تفی ** چون نرفتی جانب دار الشفا
Or to the house of a kindly physician, in order that he might relieve you of your malady?”
یا به خانهی یک طبیبی مشفقی ** که گشادی از سقامت مغلقی
“Why,” said he, “where can I go? for wherever I go, persecuted (as I am),
گفت آخر من کجا دانم شدن ** که بهرجا میروم من ممتحن
Some foul ungodly miscreant like you springs up before me like a wild beast.3855
چون تو زندیقی پلیدی ملحدی ** می بر آرد سر به پیشم چون ددی
The dervish-convent, which is the best place—not (even) there do I find safety for one moment.
خانقاهی که بود بهتر مکان ** من ندیدم یک دمی در وی امان
A handful of (greedy) pottage-eaters direct their looks at me: oculi semine impleti dum pressant manibus testiculos; [A handful of (greedy) pottage-eaters direct their looks at me: (their) eyes full of sperm (while their) hands (are) squeezing their testicles;]
رو به من آرند مشتی حمزهخوار ** چشمها پر نطفه کف خایهفشار
And even he that has regard for decorum steals covert glances et penem fricat. [And even he that has regard for decorum steals covert glances (while) rubbing (his) penis.]
وانک ناموسیست خود از زیر زیر ** غمزه دزدد میدهد مالش به کیر
Since the convent is (like) this, what must the public market be like? A herd of asses and boorish devils!
خانقه چون این بود بازار عام ** چون بود خر گله و دیوان خام
What has an ass to do with decorum and piety? How should an ass know (anything about) reverence and fear and hope?3860
خر کجا ناموس و تقوی از کجا ** خر چه داند خشیت و خوف و رجا
(Real) intelligence consists in being safe (from temptation) and in the desire to act justly towards (every) woman and towards (every) man; but where is (such) intelligence (to be found)?
عقل باشد آمنی و عدلجو ** بر زن و بر مرد اما عقل کو
And if I run away and go to the women, I should fall into tribulation like Joseph.
ور گریزم من روم سوی زنان ** همچو یوسف افتم اندر افتتان
Joseph suffered imprisonment and torment at the hands of a woman: I should be divided amongst fifty gibbets.
یوسف از زن یافت زندان و فشار ** من شوم توزیع بر پنجاه دار
Those women in their foolishness would attach themselves to me, and (then) their nearest and dearest (relatives by blood or marriage) would seek my life.
آن زنان از جاهلی بر من تنند ** اولیاشان قصد جان من کنند
I have no means of escape either from men or women: what can I do, since I belong neither to these nor to those?”3865
نه ز مردان چاره دارم نه از زنان ** چون کنم که نی ازینم نه از آن
After (making) that (complaint) the boy looked at the youth and said, “He is quit of trouble by reason of the two (or three) hairs (on his chin).
بعد از آن کودک به کوسه بنگریست ** گفت او با آن دو مو از غم بریست
He is independent of the bricks and of quarrelling over the bricks and of a wicked young ruffian like you who would sell (prostitute) his own mother.
فارغست از خشت و از پیکار خشت ** وز چو تو مادرفروش کنک زشت
Three or four hairs on the chin as a notice are better than triginta lateres circa culum.” [Three or four hairs on the chin as a notice are better than thirty bricks around the buttocks.”]
بر زنخ سه چار مو بهر نمون ** بهتر از سی خشت گرداگرد کون
One atom of the shade (protection) of (Divine) favour is better than a thousand endeavours of the devout pietist,
ذرهای سایهی عنایت بهترست ** از هزاران کوشش طاعتپرست