Greedy desire to eat and drink made him so despicable that he submitted to him (the fox) notwithstanding five hundred arguments (to the contrary).
حرص خوردن آنچنان کردش ذلیل ** که زبونش گشت با پانصد دلیل
Fabula cinaedi cui paedicator tempore paedicandi “Quamobrem,” inquit, “hic pugio est?” Respondit: “Ut, siquis mihi injuriam facere cogitaverit, ventrem ejus diffindam.” Paedicator super eo ultro citroque se movebat et aiebat, “Deo gloria quod ego injuriam tibi facere non cogito.” “My tent (verse) is not a tent, it is a continent; my jest is not a jest, it is a lesson.” Verily, God is not ashamed to set forth as a parable a gnat or what exceeds it, i.e. “what exceeds it in respect of the corruption of (men's) souls by disbelief”; (for the infidels ask), “What is it that Allah means by using this as a parable?” and then He answers (them), “I mean this: He lets many be led astray thereby and He lets many be guided aright thereby.” Every temptation is like a pair of scales: many come off with honour and many with disgrace; and if you were to meditate on it (this parable) a little, you would feel many of its excellent effects. [The story of the sodomite and the sodomizer’s asking him during the occasion of sodomy, “What is this dagger (of yours) for?” He (the sodomite) answered, “So that, (regarding) anyone who thinks evil (bears evil desires) toward me, I may rip (open) his belly.” The sodomizer was coming and going (moving back and forth in the act of sodomy) and was saying, “God be praised, since I am not thinking evil toward you.” “My tent ....]
حکایت آن مخنث و پرسیدن لوطی ازو در حالت لواطه کی این خنجر از بهر چیست گفت از برای آنک هر کی با من بد اندیشد اشکمش بشکافم لوطی بر سر او آمد شد میکرد و میگفت الحمدلله کی من بد نمیاندیشم با تو «بیت من بیت نیست اقلیمست هزل من هزل نیست تعلیمست» ان الله یستحیی ان یضرب مثلا ما بعوضة فما فوقها ای فما فوقها فی تغییر النفوس بالانکار ان ما ذا ا راد الله بهذا مثلا و آنگه جواب میفرماید کی این خواستم یضل به کثیرا و یهدی به کثیرا کی هر فتنهای همچون میزانست بسیاران ازو سرخرو شوند و بسیاران بیمراد شوند و لو تاملت فیه قلیلا وجدت من نتایجه الشریفة کثیرا
Juvenem imberbem paedicator quidam domum duxit, capite deorsum verso stravit et in eum trusit. [A sodomizer brought a beardless youth (catamite) into a house, threw him head-downwards, and pressed into him (in the act of sodomy).]
کندهای را لوطیی در خانه برد ** سرنگون افکندش و در وی فشرد
The accursed wretch saw a dagger on his waist, so he said to him, “What is this on your waist?”
بر میانش خنجری دید آن لعین ** پس بگفتش بر میانت چیست این
He replied, “’Tis in order that, if any evil-minded person should think of committing evil against me, I may rip his belly.”
گفت آنک با من ار یک بدمنش ** بد بیندیشد بدرم اشکمش
The lútí said, “God be praised that I have not thought of plotting evil against you.”2500
گفت لوطی حمد لله را که من ** بد نه اندیشیدهام با تو به فن
When there is no manliness, of what use are daggers? When there is no heart (courage), the helmet avails not.
چون که مردی نیست خنجرها چه سود ** چون نباشد دل ندارد سود خود
You may have (the sword) Dhu ’l-faqár as a heritage from ‘Alí, (but) have you the (stout) arm of the Lion of God? (If so), produce it!
از علی میراث داری ذوالفقار ** بازوی شیر خدا هستت بیار
Though you may remember a (life-giving) incantation derived from the Messiah, where (in you) are the lips and teeth of Jesus, O abominable man?
گر فسونی یاد داری از مسیح ** کو لب و دندان عیسی ای قبیح
You may build a ship with money collected (from your friends) or freely given, (but) where is a captain of the ship like Noah?
کشتیی سازی ز توزیع و فتوح ** کو یکی ملاح کشتی همچو نوح
I grant you have (formally) broken the idol, like Abraham, (but) what of devoting the idol, (which is) your body, to the fire (of self-mortification)?2505
بت شکستی گیرم ابراهیموار ** کو بت تن را فدی کردن بنار
If you have the proof (that you are a true saint), put it into practice: by means of that (practice) make your wooden sword (sharp) as Dhu ’l-faqár.
گر دلیلت هست اندر فعل آر ** تیغ چوبین را بدان کن ذوالفقار
The proof that hinders you from the practice (of saintly works) is (the cause of your incurring) the vengeance of the (Divine) Maker.
آن دلیلی که ترا مانع شود ** از عمل آن نقمت صانع بود
You have emboldened those who are afraid of (travelling on) the Way, (but) underneath (inwardly) you are more tremulous (infirm) than all (the rest).
خایفان راه را کردی دلیر ** از همه لرزانتری تو زیر زیر
You lecture to them all on trust in God, (while) you are slitting the vein of the gnat in the air.
بر همه درس توکل میکنی ** در هوا تو پشه را رگ میزنی
O pathice, qui exercitum praecessisti, barbae tuae mendaciam penis tuus testatur. [O impotent sodomite, (making a false show of) going ahead of the army, your penis (is) witness to the falsehood of your beard (your false claim of manhood).]2510
ای مخنث پیش رفته از سپاه ** بر دروغ ریش تو کیرت گواه
When the heart is filled with unmanliness, the beard and moustache are a cause of laughter.
چون ز نامردی دل آکنده بود ** ریش و سبلت موجب خنده بود
Make a (vow of) repentance, shed tears like rain, redeem your beard and moustache from laughter.
توبهای کن اشک باران چون مطر ** ریش و سبلت را ز خنده باز خر
Restore your manliness (by engaging) in (devotional) works, that you may become (like) the hot sun in (the sign of) Aries.
داروی مردی بخور اندر عمل ** تا شوی خورشید گرم اندر حمل
Leave the belly and stride towards the heart (spirit), in order that the salutation may come to you from God without (any) veil.
معده را بگذار و سوی دل خرام ** تا که بیپرده ز حق آید سلام
Advance one or two paces, make a good endeavour: Love will lay hold of your ear and then draw (you onward).2515
یک دو گامی رو تکلف ساز خوش ** عشق گیرد گوش تو آنگاه کش
How the cunning of the fox prevailed over the desire of the ass to preserve and restrain himself (from yielding to temptation), and how the fox led the ass to the lion in the jungle.
غالب شدن حیلهی روباه بر استعصام و تعفف خر و کشیدن روبه خر را سوی شیر به بیشه
The fox embarked on the plot: he seized the ass's beard and led him away.
روبه اندر حیله پای خود فشرد ** ریش خر بگرفت و آن خر را ببرد
Where is the musician of that Súfí monastery, that he may quickly play the tambourine (and sing), “The ass is gone, the ass is gone”?
مطرب آن خانقه کو تا که تفت ** دف زند که خر برفت و خر برفت
Since a hare brings a lion to the well, how should not a fox lead an ass to the grass?
چونک خرگوشی برد شیری به چاه ** چون نیارد روبهی خر تا گیاه
Shut thine ear and do not swallow (beguiling) spells: (swallow naught) but the spell of the righteous saint—
گوش را بر بند و افسونها مخور ** جز فسون آن ولی دادگر
That spell of his, (which is) sweeter than halwá, that (spell) of whose feet a hundred halwá’s are (only) the dust.2520
آن فسون خوشتر از حلوای او ** آنک صد حلواست خاک پای او
The imperial jars full of the wine (of mystical knowledge) have drawn their stock from the wine of his lips.
خنبهای خسروانی پر ز می ** مایه برده از می لبهای وی
(Only) that alien soul which has never seen the wine of his ruby lips is a lover of the wine (of conventional knowledge).
عاشق می باشد آن جان بعید ** کو می لبهای لعلش را ندید
Since the blind bird does not see the sweet water, how should not it circle round the brackish water?
آب شیرین چون نبیند مرغ کور ** چون نگردد گرد چشمهی آب شور
The spiritual Moses makes the breast a Sinai: he makes the blind parrots able to see.
موسی جان سینه را سینا کند ** طوطیان کور را بینا کند
The Khusraw (who is the lover) of the spiritual Shírín has beaten the drum (of sovereignty); consequently sugar has become cheap in the city.2525
خسرو شیرین جان نوبت زدست ** لاجرم در شهر قند ارزان شدست
The Josephs of the unseen world are marching: they are bringing bales of candy and sugar.
یوسفان غیب لشکر میکشند ** تنگهای قند و شکر میکشند
The faces of the camels of Egypt are (turned) towards us: hearken, O parrots, to the sound of the (camel-)bell.
اشتران مصر را رو سوی ما ** بشنوید ای طوطیان بانگ درا
To-morrow our city will be filled with sugar; sugar is cheap (to-day): (tomorrow) it will be cheaper.
شهر ما فردا پر از شکر شود ** شکر ارزانست ارزانتر شود
O confectioners, wallow in sugar, like the parrot, in despite of the bilious ones.
در شکر غلطید ای حلواییان ** همچو طوطی کوری صفراییان
Pound the sugar-cane: this is the only work (of importance); lavish your souls (on him): this is the only Beloved.2530
نیشکر کوبید کار اینست و بس ** جان بر افشانید یار اینست و بس
Now not a single sour one is left in our city, since Shírín has seated the Khusraws on the throne (of Love).
یک ترش در شهر ما اکنون نماند ** چونکه شیرین خسروان را بر نشاند
’Tis dessert on dessert and wine on wine! Ho, go up on the minaret and proclaim that all are welcome (to the feast).
نقل بر نقلست و می بر می هلا ** بر مناره رو بزن بانگ صلا
The nine years old vinegar is becoming sweet; the stone and marble are becoming ruby(-like) and golden.
سرکهی نه ساله شیرین میشود ** سنگ و مرمر لعل و زرین میشود
The sun in heaven is clapping his hands: the motes are dancing like lovers.
آفتاب اندر فلک دستکزنان ** ذرهها چون عاشقان بازیکنان
(All) eyes are intoxicated with the orchard abounding in greenery, (where) the blossoms are budding on the boughs.2535
چشمها مخمور شد از سبزهزار ** گل شکوفه میکند بر شاخسار
The eye of blessedness works absolute magic: the spirit is made victorious (mansúr), crying “I am God.”
چشم دولت سحر مطلق میکند ** روح شد منصور انا الحق میزند
If the fox is seducing an ass, let him seduce (him)! Do not thou be an ass, and be not troubled.
گر خری را میبرد روبه ز سر ** گو ببر تو خر مباش و غم مخور
Story of the person who rushed into a house in terror, with cheeks yellow (pale) as saffron, lips blue as indigo, and hands trembling like the leaves of a tree. The master of the house asked, “Is all well (with you)? What is the matter?” He replied, “Outside they are taking asses by force.” “Bless you!” cried the other; “they are taking asses, (but) you are not an ass: what are you afraid of?” He said, “They are taking (them) in a great hurry: (all) discrimination has ceased. To-day I am afraid they will take me for an ass.”
حکایت آن شخص کی از ترس خویشتن را در خانهای انداخت رخها زرد چون زعفران لبها کبود چون نیل دست لرزان چون برگ درخت خداوند خانه پرسید کی خیرست چه واقعه است گفت بیرون خر میگیرند به سخره گفت مبارک خر میگیرند تو خر نیستی چه میترسی گفت خر به جد میگیرند تمییز برخاسته است امروز ترسم کی مرا خر گیرند
A certain man took refuge in a house: his face was yellow, his lips blue, and his colour had ebbed away.
آن یکی در خانهای در میگریخت ** زرد رو و لب کبود و رنگ ریخت
The master of the house said to him, “Is it well (with you)? for your hand is trembling like (that of) an old man.
صاحب خانه بگفتش خیر هست ** که همی لرزد ترا چون پیر دست
What has happened? Why have you taken refuge (here)? How have you lost the colour of your face so (entirely)?”2540
واقعه چونست چون بگریختی ** رنگ رخساره چنین چون ریختی