Tanquam vir veneri inhabilis qui virginem emit: ea, etsi pectus argenteum (candidum) sit, frui quo pacto poterit? [Like an impotent man who buys a virgin (for a slave): even if she is a silver-breasted (beauty), how can he enjoy (her sexually)?]
هم‌چو عنینی که بکری را خرد ** گرچه سیمین‌بر بود کی بر خورد
(The incapable man is) like a lamp without oil or wick that gets neither much nor little from the (flaming) taper.
چون چراغی بی ز زیت و بی فتیل ** نه کثیرستش ز شمع و نه قلیل
(If) one who cannot smell enter a garden, how should his brain (nose) be delighted by the fragrant herbs?—
در گلستان اندر آید اخشمی ** کی شود مغزش ز ریحان خرمی
Tanquam formosa et venusta hospita viri debilis; (and) like the sound of a harp or lute in the ears of the deaf; [Like a beautiful (and) charming woman (who is) the guest of a feeble (impotent) man; (and like) the sound of a harp or lute in the ears of the deaf;]
هم‌چو خوبی دلبری مهمان غر ** بانگ چنگ و بربطی در پیش کر
(And) like the land-bird that falls into great waters: what should it find there but death and perdition?4430
هم‌چو مرغ خاک که آید در بحار ** زان چه یابد جز هلاک و جز خسار
(And) like one who, having no wheat, goes to a mill: nothing will be given to him except the whitening of his beard and hair (with flour).
هم‌چو بی‌گندم شده در آسیا ** جز سپیدی ریش و مو نبود عطا
The celestial mill bestows on those who have no wheat (only) whiteness of hair and weakness in the loins;
آسیای چرخ بر بی‌گندمان ** موسپیدی بخشد و ضعف میان
But on those who bring wheat with them this mill bestows empire and gives them sovereign power.
لیک با باگندمان این آسیا ** ملک‌بخش آمد دهد کار و کیا
You must first be qualified for Paradise in order that from Paradise the (everlasting) life may be born to you.
اول استعداد جنت بایدت ** تا ز جنت زندگانی زایدت
What pleasure has the new-born child in wine and roast-meat and palaces and domes?4435
طفل نو را از شراب و از کباب ** چه حلاوت وز قصور و از قباب
These parables have no limit: do not seek (more) words (of this kind): go and acquire capability!
حد ندارد این مثل کم جو سخن ** تو برو تحصیل استعداد کن
(The announcer said), “He tarried until now for the sake of capability (qualification), (but) ere it was acquired his longing burst (all) bounds.”
بهر استعداد تا اکنون نشست ** شوق از حد رفت و آن نامد به دست
He (the prince) said, “Capability too is imparted by the King: how should the body be made capable without (the intervention of) the soul?”
گفت استعداد هم از شه رسد ** بی ز جان کی مستعد گردد جسد
(Then) the favours of the King did away with his anguish: he had gone to hunt the King: he became the King's prey.
لطف‌های شه غمش را در نوشت ** شد که صید شه کند او صید گشت
(The announcer said), “Whosoever goes in chase of a quarry like thee does not catch his quarry till he is himself caught.”4440
هر که در اشکار چون تو صید شد ** صید را ناکرده قید او قید شد
’Tis certain that every seeker of princedom is thrown into captivity before (he gains) it.
هرکه جویای امیری شد یقین ** پیش از آن او در اسیری شد رهین
Know that what is depicted on this mundane frontispiece is preposterous: every slave to the world is named “lord of the world.”
عکس می‌دان نقش دیباجه‌ی جهان ** نام هر بنده‌ی جهان خواجه‌ی جهان
O wrong-thinking perversely-acting body, thou that hast enthralled a hundred thousand freemen,
ای تن کژ فکرت معکوس‌رو ** صد هزار آزاد را کرده گرو
Abandon this guileful plotting for a time: live free a few moments ere thou die;
مدتی بگذار این حیلت پزی ** چند دم پیش از اجل آزاد زی
For if, like the (heavily-laden) ass, thou hast no way of attaining to freedom, thy movement, like that of the bucket, can only be (down) into the well.4445
ور در آزادیت چون خر راه نیست ** هم‌چو دلوت سیر جز در چاه نیست
Go, take leave of my spirit for awhile: go, seek another companion instead of me.
مدتی رو ترک جان من بگو ** رو حریف دیگری جز من بجو
My turn is finished: set me free, espouse another, (beguile) some one else.
نوبت من شد مرا آزاد کن ** دیگری را غیر من داماد کن
O body with thy hundred (worldly) concerns, bid me farewell: thou hast taken my life: (now) seek another (victim).
ای تن صدکاره ترک من بگو ** عمر من بردی کسی دیگر بجو
How a cadi was infatuated with the wife of Júhí and remained (hidden) in a chest, and how the cadi's deputy purchased the chest; and how next year (when) Júhí's wife came again, hoping to play the same trick (which had succeeded) last year, the cadi said (to her), “Set me free and seek some one else”; and so on to the end of the story.
مفتون شدن قاضی بر زن جوحی و در صندوق ماندن و نایب قاضی صندوق را خریدن باز سال دوم آمدن زن جوحی بر امید بازی پارینه و گفتن قاضی کی مرا آزاد کن و کسی دیگر را بجوی الی آخر القصه
Every year, on account of poverty, Júhí would artfully turn to his wife and say, “O sweetheart,
جوحی هر سالی ز درویشی به فن ** رو بزن کردی کای دلخواه زن
Since thou hast the weapons, go, catch some game in order that we may get milk (profit) from thy prey.4450
چون سلاحت هست رو صیدی بگیر ** تا بدوشانیم از صید تو شیر
Wherefore has God given thee the bow of thine eyebrow, the arrow of thy amorous glance, and the snare of thy craftiness? For hunting.
قوس ابرو تیر غمزه دام کید ** بهر چه دادت خدا از بهر صید
Go, lay the snare for a big bird: show the bait, but do not let him eat it.
رو پی مرغی شگرفی دام نه ** دانه بنما لیک در خوردش مده
Show him his wish, but disappoint him: how can he eat the bait when he is imprisoned in the snare?”
کام بنما و کن او را تلخ‌کام ** کی خورد دانه چو شد در حبس دام
His wife went to the cadi to complain, saying, “I appeal (to thee) for help against my faithless husband.”
شد زن او نزد قاضی در گله ** که مرا افغان ز شوی ده‌دله
(To) cut the tale short, the cadi fell a prey to the (pleading) words and beauty of the fair woman.4455
قصه کوته کن که قاضی شد شکار ** از مقال و از جمال آن نگار
He said, “There is such a noise in the court of justice (that) I cannot understand this complaint;
گفت اندر محکمه‌ست این غلغله ** من نتوانم فهم کردن این گله
(But) if you will come to my private house, O cypress-slender one, and describe to me the injurious behaviour of your husband”—
گر به خلوت آیی ای سرو سهی ** از ستم‌کاری شو شرحم دهی
“In thy house,” she replied, “there will be a (constant) coming and going of every sort of people, good and bad, for the purpose of making complaints.”
گفت خانه‌ی تو ز هر نیک و بدی ** باشد از بهر گله آمد شدی
(If) the house of the head be wholly filled with a mad passion, the breast will be full of anxiety and commotion.
خانه‌ی سر جمله پر سودا بود ** صدر پر وسواس و پر غوغا بود
The rest of the (bodily) members are undisturbed by thinking, while those breasts are consumed by thoughts that return.4460
Take refuge in the autumn gale of fear of God: let last year's flowers be shed;
در خزان و باد خوف حق گریز ** آن شقایق‌های پارین را بریز
(For) these flowers prevent the new buds (from blossoming), and it is (only) for the sake of their growth that the tree of the heart exists.
این شقایق منع نو اشکوفه‌هاست ** که درخت دل برای آن نماست
Put thyself to sleep (and escape) from this (vain) thinking: (then) lift up thy head from sleep into (spiritual) wakefulness.
خویش را در خواب کن زین افتکار ** سر ز زیر خواب در یقظت بر آر
Like the Men of the Cave (the Seven Sleepers), pass quickly, O Khwája, into (the state of those who are) awake, though thou wouldst deem them asleep.
هم‌چو آن اصحاب کهف ای خواجه زود ** رو به ایقاظا که تحسبهم رقود
“O adorable one,” said the cadi, “what can be contrived?” She answered, “This (thy) handmaid's house is quite empty.4465
گفت قاضی ای صنم معمول چیست ** گفت خانه‌ی این کنیزک بس تهیست
The enemy has gone into the country, and the caretaker is not there either: it is a very good place for meeting in private.
خصم در ده رفت و حارس نیز نیست ** بهر خلوت سخت نیکو مسکنیست
Come there to-night if possible: what one does by night is (done) without (the intention of) making (people) hear of it or see it;
امشب ار امکان بود آنجا بیا ** کار شب بی سمعه است و بی‌ریا
(At that time) all the spies are intoxicated with the wine of sleep: all have been beheaded (and left as though lifeless) by the negro, Night.”
جمله جاسوسان ز خمر خواب مست ** زنگی شب جمله را گردن زدست
The sugar-lipped (damsel) chanted wondrous spells over the cadi—and then with what (bewitching) lips!
خواند بر قاضی فسون‌های عجب ** آن شکرلب وانگهانی از چه لب
How often did Iblís palaver with Adam!—but when Eve told him to eat, then (and not till then) did he eat.4470
چند با آدم بلیس افسانه کرد ** چون حوا گفتش بخور آنگاه خورد
The first blood (shed) in this world of iniquity and justice was shed by Qábíl (Cain) for the sake of a woman.
اولین خون در جهان ظلم و داد ** از کف قابیل بهر زن فتاد
Whenever Noah was frying meat in the frying-pan, Wáhila (his wife) would throw stones at the frying-pan,
نوح چون بر تابه بریان ساختی ** واهله بر تابه سنگ انداختی
And his wife's plotting would defeat his (missionary) work, (so that) the clear water of his exhortation would become turbid;
مکر زن بر کار او چیره شدی ** آب صاف وعظ او تیره شدی
(For) she used to send secret messages to the (unbelieving) folk, saying, “Preserve your religion from (being corrupted by) these erring men!”
قوم را پیغام کردی از نهان ** که نگه دارید دین زین گمرهان
How the cadi went to the house of Júhí's wife, and how Júhí knocked angrily at the door, and how the cadi took refuge in a chest, etc.
رفتن قاضی به خانه‌ی زن جوحی و حلقه زدن جوحی به خشم بر در و گریختن قاضی در صندوقی الی آخره
The guile of woman is infinite. The sagacious cadi went at night to the wife ut cum ea coiret. [The guile of woman is infinite. The sagacious cadi went at night to the wife (of Júhí) for sexual intercourse.]4475
مکر زن پایان ندارد رفت شب ** قاضی زیرک سوی زن بهر دب