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5
3937-3986

  • This matter hath no limit in perfection, (yet) it seems like a fancy to every one that is deprived (of the reality).
  • این سخن پایان ندارد در کمال  ** پیش هر محروم باشد چون خیال 

  • Since to him the reality is the pudendum and the gullet, do not expound the mysteries of the Beloved to him.
  • چون حقیقت پیش او فرج و گلوست  ** کم بیان کن پیش او اسرار دوست 

  • To us the pudendum and the gullet are a (mere) fancy; consequently the (Beloved) Soul displays His beauty (to us) at every moment. [To us the private parts and the gullet are a (mere) fancy; consequently the (Beloved) Soul displays His beauty (to us) at every moment.]
  • پیش ما فرج و گلو باشد خیال  ** لاجرم هر دم نماید جان جمال 

  • Any one whose custom and habit is (addiction to) the pudendum and the gullet, for him (the fit answer) is “Unto you (your) religion and unto me (my) religion.” 3940
  • هر که را فرج و گلو آیین و خوست  ** آن لکم دین ولی دین بهر اوست 

  • Cut short thy talk with such (incarnate) scepticism: do not converse, O Ahmad, with the ancient infidel.
  • با چنان انکار کوته کن سخن  ** احمدا کم گوی با گبر کهن 

  • Venit Khalífa ad puellam formosam concubitus causa. [How the Caliph came next to that one of beautiful face for the sake of (sexual) intercourse.]
  • آمدن خلیفه نزد آن خوب‌روی برای جماع 

  • Ille Khalífa concubitum sibi proposuit, illam feminam coitus causa adivit. [The Caliph decided on a meeting; he went to that woman for the sake of (sexual) intercourse.]
  • آن خلیفه کرد رای اجتماع  ** سوی آن زن رفت از بهر جماع 

  • Eam recordatus penem erexit, animum intendit ut concubitu cum ea quae amorem augebat frueretur. [He remembered her and got (his) penis erect; he intended to (have) sexual intercourse with (that) love-increaser.]
  • ذکر او کرد و ذکر بر پای کرد  ** قصد خفت و خیز مهرافزای کرد 

  • Cum inter crura mulieris recubavit, tum venit (Dei) decretum, ei viam voluptatis occlusit. [When he sat between the legs of the lady, then the Decree (of God) came (and) blocked the way to his pleasure.]
  • چون میان پای آن خاتون نشست  ** پس قضا آمد ره عیشش ببست 

  • Ad aures pervenit sonus tenuis quem mus facere solet: penis ejus languit, libido tota decessit; [The rustling of a mouse reached his ear: his penis rested (went limp), his lust completely fled; ] 3945
  • خشت و خشت موش در گوشش رسید  ** خفت کیرش شهوتش کلی رمید 

  • Putabat enim illum susurrum ab angue exortum esse qui sese e storea vehementer sublevaret. [His suspicion (was) that this grating sound was from a snake that was violently moving (out) from (beneath) the straw mat.]
  • وهم آن کز مار باشد این صریر  ** که همی‌جنبد بتندی از حصیر 

  • Puellam risus occupat propter libidinem Klalífae debilem et libidinem illius ducis validissimam. Khalífa puellae risum animadvertit. [How laughter took hold of the maidservant because of the weakness of the Caliph’s lust and the strength of the captain’s lust, and how the Caliph understood the maidservant’s laughter.]
  • خنده گرفتن آن کنیزک را از ضعف شهوت خلیفه و قوت شهوت آن امیر و فهم کردن خلیفه از خنده‌ی کنیزک 

  • Femina languorem ejus vidit; rem mirando in cachinnos ivit: risus eam occupavit. [The woman saw his softness; from astonishment, she started to burst out laughing: laughter took hold of her.]
  • زن بدید آن سستی او از شگفت  ** آمد اندر قهقهه خنده‌ش گرفت 

  • Venit in mentem virilatas ducis fortissimi qui leonem interfecit dum membrum (virile) ejus tale est. [She remembered the virility of the (courageous) Captain who killed the lion, with his (male) organ like that.]
  • یادش آمد مردی آن پهلوان  ** که بکشت او شیر و اندامش چنان 

  • The woman's laughter overpowered (her) and was prolonged: she tried hard (to suppress it) but her lips would not shut.
  • غالب آمد خنده‌ی زن شد دراز  ** جهد می‌کرد و نمی‌شد لب فراز 

  • She kept laughing violently like beng-eaters: her laughter overpowered (all considerations of) gain or loss. 3950
  • سخت می‌خندید هم‌چون بنگیان  ** غالب آمد خنده بر سود و زیان 

  • Everything that she thought of (only) increased her laughter, as (when) a flood-gate is suddenly opened.
  • هرچه اندیشید خنده می‌فزود  ** هم‌چو بند سیل ناگاهان گشود 

  • Weeping and laughter and sorrow and joy of heart—know that each one (of them) has an independent source.
  • گریه و خنده غم و شادی دل  ** هر یکی را معدنی دان مستقل 

  • Each one has a (particular) store-house: know, O brother, that the key thereof is in the hand of the Opener.
  • هر یکی را مخزنی مفتاح آن  ** ای برادر در کف فتاح دان 

  • Her laughter was never ceasing: then the Caliph became enraged and fierce.
  • هیچ ساکن می‌نشد آن خنده زو  ** پس خلیفه طیره گشت و تندخو 

  • He quickly drew his scimitar from its sheath and said, “Declare the secret cause of thy laughter, O foul (woman)! 3955
  • زود شمشیر از غلافش بر کشید  ** گفت سر خنده واگو ای پلید 

  • From this laughter a suspicion has come into my heart: tell the truth, thou canst not cajole me.
  • در دلم زین خنده ظنی اوفتاد  ** راستی گو عشوه نتوانیم داد 

  • And if thou deceive me with falsehoods or idly utter glib excuses,
  • ور خلاف راستی بفریبیم  ** یا بهانه‌ی چرب آری تو به دم 

  • I shall know, (for) there is light in my heart: thou must tell everything that ought to be told.
  • من بدانم در دل من روشنیست  ** بایدت گفتن هر آنچ گفتنیست 

  • Know that in the heart of kings there is a mighty moon, though sometimes it is overclouded by forgetfulness.
  • در دل شاهان تو ماهی دان سطبر  ** گرچه گه گه شد ز غفلت زیر ابر 

  • In the heart there is a lamp with which one goes about (as a rule); at times of anger and concupiscence it is put under the basin. 3960
  • یک چراغی هست در دل وقت گشت  ** وقت خشم و حرص آید زیر طشت 

  • That clairvoyance accompanies me just now: unless thou tell that which ’tis thy duty to tell,
  • آن فراست این زمان یار منست  ** گر نگویی آنچ حق گفتنست 

  • I will sever thy neck with this scimitar: evasion will not avail thee at all.
  • من بدین شمشیر برم گردنت  ** سود نبود خود بهانه کردنت 

  • And if thou tell the truth, I will set thee free: I will not violate the duty I owe to God, I will make thee glad.”
  • ور بگویی راست آزادت کنم  ** حق یزدان نشکنم شادت کنم 

  • At the same moment he placed seven Qur’áns one on the top of another and swore an oath and thus confirmed (his promise).
  • هفت مصحف آن زمان برهم نهاد  ** خورد سوگند و چنین تقریر داد 

  • How the girl disclosed the secret to the Caliph in fear of (having her head cut off by) a blow of the sword, and how she was forced (to speak) by the Caliph (who said), “Give a true account of the cause of thy laughter or else I will kill thee.”
  • فاش کردن آن کنیزک آن راز را با خلیفه از زخم شمشیر و اکراه خلیفه کی راست گو سبب این خنده را و گر نه بکشمت 

  • When the woman became (found herself) helpless, she related what had happened (concerning) the manliness of that Rustam who was the son of a hundred Záls. 3965
  • زن چو عاجز شد بگفت احوال را  ** مردی آن رستم صد زال را 

  • She described to the Caliph, point by point, the bride-chamber that was (prepared for her) on the route (of the march),
  • شرح آن گردک که اندر راه بود  ** یک به یک با آن خلیفه وا نمود 

  • His killing the lion and returning to the tent pene erecto tanquam cornu rhinocerotis; [His killing the lion and returning to the tent with the penis erect like the horn of a rhinoceros;]
  • شیر کشتن سوی خیمه آمدن  ** وان ذکر قایم چو شاخ کرگدن 

  • Contra, hujus (membri) ambitiosi debilatatem quod ob unum muris susurrum succidit. [(And) again, the weakness of the ambitious one (the male organ) that collapsed (as though) dead because of the rustling of a mouse.]
  • باز این سستی این ناموس‌کوش  ** کو فرو مرد از یکی خش خشت موش 

  • God is ever making the hidden things manifest: since they will grow up, do not sow bad seed.
  • رازها را می‌کند حق آشکار  ** چون بخواهد رست تخم بد مکار 

  • Rain and clouds and fire and this sun are ever bringing up the hidden things from the earth. 3970
  • آب و ابر و آتش و این آفتاب  ** رازها را می برآرد از تراب 

  • This new springtide after the fall of the leaves is a proof of the existence of the Resurrection.
  • این بهار نو ز بعد برگ‌ریز  ** هست برهان وجود رستخیز 

  • In spring the secrets are revealed: whatsoever this Earth has eaten is exposed to view.
  • در بهار آن سرها پیدا شود  ** هر چه خوردست این زمین رسوا شود 

  • It shoots up from her mouth and lips in order that she may bring to light her hidden mind and way.
  • بر دمد آن از دهان و از لبش  ** تا پدید آید ضمیر و مذهبش 

  • The secret of the root of every tree and its nutriment—the whole of that is plainly shown forth on its (leafy) top.
  • سر بیخ هر درختی و خورش  ** جملگی پیدا شود آن بر سرش 

  • Every sorrow whereby thou art (made) sore in heart is the headache arising from the wine that thou hast drunk; 3975
  • هر غمی کز وی تو دل آزرده‌ای  ** از خمار می بود کان خورده‌ای 

  • But how shouldst thou know from which wine that headache has arisen (and become) manifest?
  • لیک کی دانی که آن رنج خمار  ** از کدامین می بر آمد آشکار 

  • This crop-sickness (headache) is the blossom of that seed (only) he that is sagacious and wise will recognise it.
  • این خمار اشکوفه‌ی آن دانه است  ** آن شناسد کاگه و فرزانه است 

  • The bough and its blossom do not resemble the seed: how should semen resemble the body of man?
  • شاخ و اشکوفه نماند دانه را  ** نطفه کی ماند تن مردانه را 

  • The matter (of which anything is composed) does not resemble the product: when did the seed (ever) resemble the tree (that sprang from it)?
  • نیست مانندا هیولا با اثر  ** دانه کی ماننده آمد با شجر 

  • Semen is (the product) of bread, (but) how should it be like bread? Man is (the product) of semen, (but) how should he be like it? 3980
  • نطفه از نانست کی باشد چو نان  ** مردم از نطفه‌ست کی باشد چنان 

  • The Jinní is (created) from fire, (but) how should he resemble fire? The cloud is (produced) from vapour, but it is not like vapour.
  • جنی از نارست کی ماند به نار  ** از بخارست ابر و نبود چون بخار 

  • Jesus was produced from the breath of Gabriel, (but) when was he (ever) like him in form or comparable (to him in that respect)?
  • از دم جبریل عیسی شد پدید  ** کی به صورت هم‌چو او بد یا ندید 

  • Adam is (made) of earth, (but) how should he resemble earth? No grape resembles the vine.
  • آدم از خاکست کی ماند به خاک  ** هیچ انگوری نمی‌ماند به تاک 

  • How should robbery look like the foot of the gallows? How should piety be like the everlasting abode (Paradise)?
  • کی بود دزدی به شکل پای‌دار  ** کی بود طاعت چو خلد پایدار 

  • No origin resembles its product; therefore thou canst not know the origin of (thy) pain and headache. 3985
  • هیچ اصلی نیست مانند اثر  ** پس ندانی اصل رنج و درد سر 

  • But this punishment is not without an origin: how should God inflict pain without any sin (having been committed)?
  • لیک بی‌اصلی نباشدت این جزا  ** بی‌گناهی کی برنجاند خدا