The mistress said, “Such a vile disgrace! How indeed shall my lips move in this matter?
گفت آن خاتون ازین ننگ مهین ** خود دهانم کی بجنبد اندرین
Why should I talk drivel like this for his sake? Let the devilish traitor die!”
این چنین ژاژی چه خایم بهر او ** گو بمیر آن خاین ابلیس‌خو
“Nay,” replied the Khwája, “have no fear, but wheedle him, in order that his illness may depart from him by virtue of this sweet flattery.
گفت خواجه نی مترس و دم دهش ** تا رود علت ازو زین لطف خوش
Charge me with the task of thwarting him, O beloved, and let that spinner of fine yarns regain his health.”295
دفع او را دلبرا بر من نویس ** هل که صحت یابد آن باریک‌ریس
When the mistress had spoken in this strain to the invalid, on account of his swagger there was no room for him on the earth.
چون بگفت آن خسته را خاتون چنین ** می‌نگنجید از تبختر بر زمین
He grew stout and fat and red(-cheeked), and bloomed like a red rose and gave a thousand thanks.
زفت گشت و فربه و سرخ و شکفت ** چون گل سرخ هزاران شکر گفت
Now and again he would say, “O my mistress, (I am afraid) lest this may be a deception and trick.”
که گهی می‌گفت ای خاتون من ** که مبادا باشد این دستان و فن
The Khwája gave a party and a feast, saying (to his guests), “I am making a match for Faraj,”
خواجه جمعیت بکرد و دعوتی ** که همی‌سازم فرج را وصلتی
So that the company chaffed and quizzed (him) and said, “May your marriage be blessed, O Faraj!”300
تا جماعت عشوه می‌دادند و گان ** که ای فرج بادت مبارک اتصال
With the result that the promise seemed to Faraj more sure, and his illness vanished entirely and radically.
تا یقین‌تر شد فرج را آن سخن ** علت از وی رفت کل از بیخ و بن
Afterwards, on the wedding-night, he (the Khwája) artfully dyed (the hands and feet of) a youth with henna, like (those of) a woman.
بعد از آن اندر شب گردک به فن ** امردی را بست حنی هم‌چو زن
He decorated his fore-arms like (those of) a bride: then he displayed to him (Faraj) a hen, but (actually) he gave him a cock;
پر نگارش کرد ساعد چون عروس ** پس نمودش ماکیان دادش خروس
(For) he dressed the sturdy youth in the veil and robes of beautiful brides.
مقنعه و حله‌ی عروسان نکو ** کنگ امرد را بپوشانید او
Quo tempore mos est sponsam cum conjuge in thalamo relinquere, (paterfamilias) candelam statim exstinxit: manebat Indus coram tali adulescente robusto et aspero. [He (the Khwája) immediately extinguished the candle (at) the time of (conjugal) privacy: the Hindu was left (alone) with such a rough and strong-bodied (young) man.]305
شمع را هنگام خلوت زود کشت ** ماند هندو با چنان کنگ درشت
Indulus clamorem et ululatum tollebat, (sed) tympanistarum causa nemo extra (thalamum) audiebat. [The little Hindú was screaming and crying out, (but) no one heard from without (the bedchamber) because of (the noise of) the tambourine-players.]
هندوک فریاد می‌کرد و فغان ** از برون نشنید کس از دف‌زنان
Tympana pulsata, manus complosae, virorum et feminarum clamores clamorem illius (pueri) clamitantis celabant. [The pounding of tambourines, (clapping of) hands, and the loud shouts of men and women masked the screams of that screamer.]
ضرب دف و کف و نعره‌ی مرد و زن ** کرد پنهان نعره‌ی آن نعره‌زن
(Adulescens) istum Indulum comprimebat usque ad diluculum: coram cane quid fiat sacco farinae?) [He (the youth) squeezed the little Hindú until the (break of) day: how is a bag of flour (to remain untorn) before a (hungry) dog?]
تا به روز آن هندوک را می‌فشارد ** چون بود در پیش سگ انبان آرد
At morning they brought the wash-basin and a big package (of clothes, etc.), and according to the custom of bridegrooms Faraj went to the bath.
زود آوردند طاس و بوغ زفت ** رسم دامادان فرج حمام رفت
He went to the bath, sorely troubled in soul, laceratus culum tanquam panni fornacatorum (bath-stokers). [He went to the bath, sorely troubled in soul, (his) anus torn like the rags of bath-stokers.]310
رفت در حمام او رنجور جان ** کون دریده هم‌چو دلق تونیان
From the bath he returned to the bridal chamber, a laughing-stock (to all): beside him sat the (Khwája's) daughter (dressed) like a bride.
آمد از حمام در گردک فسوس ** پیش او بنشست دختر چون عروس
Her mother (too) was sitting there to keep watch, lest he should make any attempt in the daytime.
مادرش آنجا نشسته پاسبان ** که نباید کو کند روز امتحان
He eyed her sulkily for awhile: then with both hands (spread) he gave her the ten (fingers).
ساعتی در وی نظر کرد از عناد ** آنگهان با هر دو دستش ده بداد
“May no one,” he exclaimed, “live in wedlock with a nasty evil-doing bride like thee!
گفت کس را خود مبادا اتصال ** با چو تو ناخوش عروس بدفعال
By day thy face is the face of fresh young ladies; noctu penis tuus turpis pejor est quam veretrum asini.” [By day thy face is the face of fresh young ladies; by night, your ugly penis (is) worse than the penis of an ass.”]315
روز رویت روی خاتونان تر ** کیر زشتت شب بتر از کیر خر
Even so all the pleasures of this world are very delightful (when viewed) from a distance before the (actual) test.
هم‌چنان جمله نعیم این جهان ** بس خوشست از دور پیش از امتحان
Seen from a distance they appear (like refreshing) water, (but) when you approach (them) they are a mirage.
می‌نماید در نظر از دور آب ** چون روی نزدیک باشد آن سراب
She (the World) is a stinking hag, though by reason of her great blandishments she displays herself like a young bride.
گنده پیرست او و از بس چاپلوس ** خویش را جلوه کند چون نو عروس
Hark! Do not be deceived by her rouge, do not taste her sherbet which is mixed with poison!
هین مشو مغرور آن گلگونه‌اش ** نوش نیش‌آلوده‌ی او را مچش
Have patience (self-restraint), for patience is the key to joy, lest like Faraj you fall into a hundred (grievous) straits.320
صبر کن کالصبر مفتاح الفرج ** تا نیفتی چون فرج در صد حرج
Her (the World's) bait is visible, (but) her trap is hidden: at first (sight) her favours seem sweet to you.
آشکارا دانه پنهان دام او ** خوش نماید ز اولت انعام او
Explaining that this self-delusion was not (peculiar) to that Hindú alone; on the contrary, every human being is afflicted with a similar self-delusion at every stage (of the journey), except those whom God has preserved.
در بیان آنک این غرور تنها آن هندو را نبود بلک هر آدمیی به چنین غرور مبتلاست در هر مرحله‌ای الا من عصم الله
Since you are attached to those (worldly goods), oh, beware! How often (afterwards) will you sob piteously in repentance!
چون بپیوستی بدان ای زینهار ** چند نالی در ندامت زار زار
The names “princehood,” “vizierate,” and “kingship” (are enticing, but) hidden beneath them is death and pain and giving up the ghost.
نام میری و وزیری و شهی ** در نهانش مرگ و درد و جان‌دهی
Be a slave (of God) and walk on the earth like a horse (under the rider), not like a bier which is carried on the necks (of the bearers).
بنده باش و بر زمین رو چون سمند ** چون جنازه نه که بر گردن برند
The ungrateful (worldly) man wishes all people to carry him: they bring him, like a dead rider, to the grave.325
جمله را حمال خود خواهد کفور ** چون سوار مرده آرندش به گور
If you dream of any one (being carried) on a bier, he will become a high-stirruped rider of (will rise to high eminence in) office.
بر جنازه هر که را بینی به خواب ** فارس منصب شود عالی رکاب
Inasmuch as the coffin is a burden on the people (who carry it), these grandees have laid the burden (of their rank and riches) on (the necks of) the people (whom they oppress).
زانک آن تابوت بر خلقست بار ** بار بر خلقان فکندند این کبار
Do not lay your burden on any one, lay it on yourself: do not seek eminence, ’tis best to be poor.
بار خود بر کس منه بر خویش نه ** سروری را کم طلب درویش به
Do not be perpetually riding on the necks of people, lest gout attack your feet.
مرکب اعناق مردم را مپا ** تا نیاید نقرست اندر دو پا
The vehicle which you will curse in the end, saying, “Thou resemblest a (flourishing) city, but thou art (really) a ruined village”—330
مرکبی را که آخرش تو ده دهی ** که به شهری مانی و ویران‌دهی
Curse it now when it (still) appears to you like a city, in order that (ultimately) you may not have to unload in the wilderness.
ده دهش اکنون که چون شهرت نمود ** تا نباید رخت در ویران گشود
Curse it now when you (still) possess a hundred gardens, lest you become unable (to renounce it) and (become) devoted to the wilderness (of worldly fortune).
ده دهش اکنون که صد بستانت هست ** تا نگردی عاجز و ویران‌پرست
The Prophet said, “If thou desirest Paradise from God, desire nothing from any one (else).
گفت پیغامبر که جنت از اله ** گر همی‌خواهی ز کس چیزی مخواه
When thou desirest nothing (from any one), I am thy surety for the Garden of resort and the vision of God.”
چون نخواهی من کفیلم مر ترا ** جنت الماوی و دیدار خدا
Because of this suretyship that Companion (of the Prophet) became so independent (of others) that one day when he had mounted (his horse),335
آن صحابی زین کفالت شد عیار ** تا یکی روزی که گشته بد سوار
And the whip fell right out of his hand, he himself dismounted and did not ask any one to give it to him.
تازیانه از کفش افتاد راست ** خود فرو آمد ز کس آنرا نخواست
He (God), from whose gifts no evil cometh, knows (your want) and Himself will give it without any asking.
آنک از دادش نیاید هیچ بد ** داند و بی‌خواهشی خود می‌دهد
But if you ask by God's command, that is right: such asking is the way followed by the prophets.
ور به امر حق بخواهی آن رواست ** آنچنان خواهش طریق انبیاست
When the Beloved has signified (that you should do so and so), ’tis evil no more: infidelity (itself) becomes faith when the infidelity is for His sake.
بد نماند چون اشارت کرد دوست ** کفر ایمان شد چون کفر از بهر اوست
Any evil deed prompted by His command surpasses (all) the good deeds in the world.340
هر بدی که امر او پیش آورد ** آن ز نیکوهای عالم بگذرد
Even if the skin (exterior) of the oyster-shell be damaged, do not curse it, for within it there are a hundred thousand pearls.
زان صدف گر خسته گردد نیز پوست ** ده مده که صد هزاران در دروست