Femina viro in manus tempore congressus tradita is like dough in the hands of a baker. [A woman in the hands of a man at the moment of (such an) encounter is like dough in the hands of a baker.]
زن به دست مرد در وقت لقا ** چون خمیر آمد به دست نانبا
He kneads it now gently, now roughly, and makes it groan under (the thumps of) his fist;
بسرشد گاهیش نرم و گه درشت ** زو بر آرد چاق چاقی زیر مشت
Now he draws it out flat on a board (rolling-pin), now for a bit he rolls it up;
گاه پهنش واکشد بر تخته‌ای ** درهمش آرد گهی یک لخته‌ای
Now he pours water on it and now salt: he puts it to the ordeal of oven and fire.
گاه در وی ریزد آب و گه نمک ** از تنور و آتشش سازد محک
Thus are the sought and the seeker intertwined: (both) the conquered and the conqueror are (engaged) in this sport. 3950
این چنین پیچند مطلوب و طلوب ** اندرین لعبند مغلوب و غلوب
This sport is not between husband and wife only: this is the practice of everything that is loved and loves.
این لعب تنها نه شو را با زنست ** هر عشیق و عاشقی را این فنست
A mutual embracing, like (that of) Wís and Rámín, is obligatory (Divinely ordained) between eternal and non-eternal and between substance and accident;
از قدیم و حادث و عین و عرض ** پیچشی چون ویس و رامین مفترض
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
The king came to see what had happened: he beheld there (what resembled) the commotion (on the Day) of Calamity.
شاه آمد تا ببیند واقعه ** دید آن‌جا زلزله‌ی القارعه
The jurist sprang up in terror and fled to the banquet-hall and hastily seized the wine-cup.
آن فقیه از بیم برجست و برفت ** سوی مجلس جام را بربود تفت
The king, full of fire and fury like Hell, was thirsting for the blood of the guilty pair.3965
شه چون دوزخ پر شرار و پر نکال ** تشنه‌ی خون دو جفت بدفعال
When the jurist saw his enraged and wrathful countenance, which had become bitter and murderous as a cup of poison,
چون فقیهش دید رخ پر خشم و قهر ** تلخ و خونی گشته هم‌چون جام زهر
He shouted to his cup-bearer, “O solicitous (attendant), why do you sit (there) dumbfounded? Give (him wine) and put him in good humour!”
بانگ زد بر ساقیش که ای گرم‌دار ** چه نشستی خیره ده در طبعش آر
The king laughed and said, “O sir, I am restored to my good humour: the girl is thine.
خنده آمد شاه را گفت ای کیا ** آمدم با طبع آن دختر ترا
I am the king: my business is (to show) justice and bounty: I drink of that which my munificence bestowed on my friend.
پادشاهم کار من عدلست و داد ** زان خورم که یار را جودم بداد
How should I give friend and kinsman for food and drink what I (myself) would not (eat and) drink as (gladly as) honey?3970
آنچ آن را من ننوشم هم‌چو نوش ** کی دهم در خورد یار و خویش و توش