What room have I for quarrelling with the good or the bad? —for this heart of mine is recoiling (even) from acts of peace.
مر مرا چه جای جنگ نیک و بد ** کاین دلم از صلحها هم می‌‌رمد
If thou keep silence, (’tis well), and if not, I will so do that at this very moment I will leave my house and home.”
گر خمش کردی و گرنه آن کنم ** که همین دم ترک خان و مان کنم
How the wife paid regard to her husband and begged God to forgive her for what she had said.
مراعات کردن زن شوهر را و استغفار کردن از گفته‌‌ی خویش
When the wife saw that he was fierce and unmanageable, she began to weep: tears in sooth are a woman's lure.
زن چو دید او را که تند و توسن است ** گشت گریان گریه خود دام زن است
She said, “When did I imagine such (words) from thee? I hoped of thee something different.”2395
گفت از تو کی چنین پنداشتم ** از تو من اومید دیگر داشتم
The wife approached by the way of self-naughting (self-abasement). “I am thy dust,” said she, “not (worthy to be) thy lady-wife.
زن در آمد از طریق نیستی ** گفت من خاک شمایم نه ستی
Body and soul and all I am is thine: the entire authority and command belongs to thee.
جسم و جان و هر چه هستم آن تست ** حکم و فرمان جملگی فرمان تست
If because of poverty my heart has lost patience, it is not for my own sake, but for thine.
گر ز درویشی دلم از صبر جست ** بهر خویشم نیست آن بهر تو است
Thou hast been my remedy in afflictions: I am unwilling that thou shouldst be penniless.
تو مرا در دردها بودی دوا ** من نمی‌‌خواهم که باشی بی‌‌نوا
By thy soul, this is not for my own sake: this wailing and moaning of mine is on account of thee.2400
جان تو کز بهر خویشم نیست این ** از برای تستم این ناله و حنین
(I swear) by God that at every moment my self would fain die for thy self before thee.
خویش من و الله که بهر خویش تو ** هر نفس خواهد که میرد پیش تو
Would that thy soul, to which my soul is devoted, were aware of my soul's inmost thoughts!
کاش جانت کش روان من فدی ** از ضمیر جان من واقف بدی
Inasmuch as thou hast such (an ill) opinion of me, I am grown weary both of soul and of body.
چون تو با من این چنین بودی به ظن ** هم ز جان بیزار گشتم هم ز تن
I cast earth on (renounce) silver and gold, since thou behavest thus to me, O comfort of my soul.
خاک را بر سیم و زر کردیم چون ** تو چنینی با من ای جان را سکون
Thou who dwellest in my soul and heart, wilt thou declare thyself to be quit of me for this (small) amount (of offence)?2405
تو که در جان و دلم جا می‌‌کنی ** زین قدر از من تبرا می‌‌کنی
Be quit (then)! for thou hast the power, (but) oh, my soul pleads against thy making this declaration.
تو تبرا کن که هستت دستگاه ** ای تبرای ترا جان عذر خواه
Remember the time when I was (beautiful) as the idol, and thou (adoring) as the idolater.
یاد می‌‌کن آن زمانی را که من ** چون صنم بودم تو بودی چون شمن
Thy slave has kindled her heart (in eagerness) to comply with thee: whatever thou callest ‘cooked,’ she says it is ‘burnt.’
بنده بر وفق تو دل افروخته ست ** هر چه گویی پخت گوید سوخته ست
Whatever thou mayst cook me with, I am thy spinach: whether (thou art) sour broth (to me) or sweet, thou art worthy (of my affection).
من سپاناخ تو با هر چم پزی ** یا ترش با یا که شیرین می‌‌سزی
I uttered infidelity (blasphemy): lo, I have returned to the true faith, I am come (to submit) with all my soul to thy command.2410
کفر گفتم نک به ایمان آمدم ** پیش حکمت از سر جان آمدم
I did not know thy kingly nature, I rudely urged my ass (intruded) before thee.
خوی شاهانه‌‌ی ترا نشناختم ** پیش تو گستاخ خر در تاختم
Since I have made (for myself) a lamp of thy forgiveness, I repent, I cast away (abandon) opposition.
چون ز عفو تو چراغی ساختم ** توبه کردم اعتراض انداختم
I am laying before thee sword and winding-sheet: I am bending my neck towards thee: smite!
می‌‌نهم پیش تو شمشیر و کفن ** می‌‌کشم پیش تو گردن را بزن
Thou art talking of bitter separation (from me): do whatever thou wilt, but do not this.
از فراق تلخ می‌‌گویی سخن ** هر چه خواهی کن و لیکن این مکن
Thy conscience within thee is a pleader on my behalf, it is a perpetual intercessor with thee in my absence.2415
در تو از من عذر خواهی هست سر ** با تو بی‌‌من او شفیعی مستمر
What pleads within thee for me is thy (noble) nature: from reliance on it my heart sought (to) sin (against thee).
عذر خواهم در درونت خلق تست ** ز اعتماد او دل من جرم جست
Have mercy, unbeknown to thyself (without any self-conceit), O angry one, O thou whose nature is better than a hundred maunds of honey.”
رحم کن پنهان ز خود ای خشمگین ** ای که خلقت به ز صد من انگبین
In this fashion was she speaking graciously and winningly: meanwhile a (fit of) weeping came upon her.
زین نسق می‌‌گفت با لطف و گشاد ** در میانه گریه‌‌ای بر وی فتاد
When the tears and sobs passed beyond bounds—from her who was fascinating even without tears—
گریه چون از حد گذشت و های های ** زو که بی‌‌گریه بد او خود دل ربای
There appeared from that rain a lightning-flash (that) shot a spark of fire into the heart of the lonely man.2420
شد از آن باران یکی برقی پدید ** زد شراری در دل مرد وحید
She by whose beauteous face man was enslaved, how will it be when she begins to play the (humble) slave?
آن که بنده‌‌ی روی خوبش بود مرد ** چون بود چون بندگی آغاز کرد
She at whose haughtiness thy heart is trembling, how wilt thou fare when she falls a-weeping before thee?
آن که از کبرش دلت لرزان بود ** چون شوی چون پیش تو گریان شود
She from whose disdain thy heart and soul are bleeding, how will it be when she turns to entreaty?
آن که از نازش دل و جان خون بود ** چون که آید در نیاز او چون بود
She in whose tyranny and cruelty we are snared, what plea shall we have when she rises to plead?
آن که در جور و جفایش دام ماست ** عذر ما چه بود چو او در عذر خاست
(The love of desired things, women, etc.) is decked out for men (made attractive to them): God has arranged it: how can they escape from what God has arranged?2425
زين للناس حق آراسته ست ** ز آن چه حق آراست چون دانند جست
Inasmuch as He created her (the woman) that he (Adam) might take comfort in her, how can Adam be parted from Eve?
چون پی یسکن الیهاش آفرید ** کی تواند آدم از حوا برید
Though he (the husband) be Rustam son of Zál and greater than Hamza (in valour), as regards authority he is his old woman's (his wife's) captive.
رستم زال ار بود وز حمزه بیش ** هست در فرمان اسیر زال خویش
He (the Prophet), by whose words the (whole) world was intoxicated, used to cry, “Speak to me, O Humayrá!”
آن که عالم مست گفتش آمدی ** کلمینی یا حمیراء می‌‌زدی
The water prevailed over (extinguished) the fire by its dread onset, (but) the fire makes it seethe when it (the water) is screened (hidden in the cauldron).
آب غالب شد بر آتش از نهیب ** آتشش جوشد چو باشد در حجاب
When a cauldron comes between them both, it (the fire) annihilates the water and converts it into air.2430
چون که دیگی حایل آید هر دو را ** نیست کرد آن آب را کردش هوا
If outwardly thou art dominating thy wife, like the (fire-quenching) water, (yet) inwardly thou art dominated and art seeking (the love of) thy wife.
ظاهرا بر زن چو آب ار غالبی ** باطنا مغلوب و زن را طالبی
This is characteristic of Man (alone): to the (other) animals love is wanting, and that (want of love) arises from (their) inferiority (to Man).
این چنین خاصیتی در آدمی است ** مهر حیوان را کم است آن از کمی است
Explanation of the Tradition, “Verily, they (women) prevail over the wise man, and the ignorant man prevails over them.”
در بیان این خبر که انهن یغلبن العاقل و یغلبهن الجاهل
The Prophet said that woman prevails exceedingly over the wise and intelligent,
گفت پیغمبر که زن بر عاقلان ** غالب آید سخت و بر صاحب دلان
(While), on the other hand, ignorant men prevail over woman, because they are fierce and very impudent in their behaviour.
باز بر زن جاهلان چیره شوند ** ز آن که ایشان تند و بس خیره روند
They lack tenderness, kindness, and affection, because animality predominates over their (human) nature.2435
کم بودشان رقت و لطف و وداد ** ز آن که حیوانی است غالب بر نهاد
Love and tenderness are human qualities, anger and lust are animal qualities.
مهر و رقت وصف انسانی بود ** خشم و شهوت وصف حیوانی بود
She (woman) is a ray of God, she is not that (earthly) beloved: she is creative, you might say she is not created.
پرتو حق است آن معشوق نیست ** خالق است آن گوییا مخلوق نیست
How the man yielded to his wife's request that he should seek the means of livelihood, and regarded her opposition (to him) as a Divine indication. (Verse): To the mind of every knowing man it is a fact that with the revolving object there is one that causes it to revolve.
تسلیم کردن مرد خود را به آن چه التماس زن بود از طلب معیشت و آن اعتراض زن را اشارت حق دانستن: بنزد عقل هر داننده‌‌ای هست که با گردنده گرداننده‌‌ای هست
The man became as sorry for that speech (of his) as at the hour of death a tyrannical officer (is sorry) for his tyranny.
مرد ز آن گفتن پشیمان شد چنان ** کز عوانی ساعت مردن عوان
He said, “How did I become the adversary of (her who is) the life of my soul? How did I bestow kicks on the head of my soul?”
گفت خصم جان جان چون آمدم ** بر سر جان من لگدها چون زدم
When the (Divine) destiny comes, it muffles the sight, so that our intellect cannot distinguish foot from head.2440
چون قضا آید فرو پوشد بصر ** تا نداند عقل ما پا را ز سر
As soon as the destiny is past, it (the intellect) devours itself (with grief): rending the veil (without regard for appearances), it tears its bosom.
چون قضا بگذشت خود را می‌‌خورد ** پرده بدریده گریبان می‌‌درد