کرد نادیده و در خانه بکوفت ** کای کنیزک چند خواهی خانه روفت
Feigning to have seen nothing, she knocked at the door of the room (stable), saying, “How long will you be sweeping the room, O maid?”
از پی روپوش می‌گفت این سخن ** کای کنیزک آمدم در باز کن
She spoke these words as a blind (and added), “I have come, O maid: open the door.”
کرد خاموش و کنیزک را نگفت ** راز را از بهر طمع خود نهفت 1350
(Then) she became silent and said no more to the maid: she concealed the secret for the sake of her own desire.
پس کنیزک جمله آلات فساد ** کرد پنهان پیش شد در را گشاد
Thereupon the maid hid all the apparatus of iniquity and came forward and opened the door.
رو ترش کرد و دو دیده پر ز نم ** لب فرو مالید یعنی صایمم
She made her face sour and her eyes full of moisture (tears) and rubbed her lips (against each other), meaning to say, “I am fasting.”
در کف او نرمه جاروبی که من ** خانه را می‌روفتم بهر عطن
In her hand was a soft broom, as though to say, “I was sweeping the room in order to clean it.”
چونک باع جاروب در را وا گشاد ** گفت خاتون زیر لب کای اوستاد
When, with the broom (in her hand), she opened the door, the mistress said under her breath, “O crafty one,
رو ترش کردی و جاروبی به کف ** چیست آن خر برگسسته از علف 1355
You have made your face sour and (taken) a broom in your hand; what is (the meaning of) the ass having turned away from his fodder?
نیم کاره و خشمگین جنبان ذکر ** ز انتظار تو دو چشمش سوی در
Re semiconfecta, iratus, agitans veretrum: quia te exspectat ideo (sunt) duo oculi ejus ad januam (conversi).” [Half-finished and angry, (its) penis (was still) moving: its (the ass’s) two eyes (were turned) toward the door in expectation of you.”]
زیر لب گفت این نهان کرد از کنیز ** داشتش آن دم چو بی‌جرمان عزیز
This she said under her breath and concealed (her thought) from the maid: at that moment she treated her, like innocent persons, honourably.
بعد از آن گفتش که چادر نه به سر ** رو فلان خانه ز من پیغام بر
Afterwards she said to her, “Put the chádar on your head, go and take a message from me to such and such a house.
این چنین گو وین چنین کن وآنچنان ** مختصر کردم من افسانه‌ی زنان
Say so-and-so and do so-and-so.” I abridge the talk of the women.
آنچ مقصودست مغز آن بگیر ** چون براهش کرد آن زال ستیر 1360
Take the gist of what is to the purpose. When the discreet old woman had sent her (the maid) away,
بود از مستی شهوت شادمان ** در فرو بست و همی‌گفت آن زمان
Propter ebrietatem libidinis gaudebat: she shut the door, saying meanwhile, [She was happy from the intoxication of (her) lust: she shut the door, saying meanwhile,]
یافتم خلوت زنم از شکر بانگ ** رسته‌ام از چار دانگ و از دو دانگ
“I have secured privacy, I will shout in thanksgiving: I am delivered from the four dángs and the two dángs.”
از طرب گشته بزان زن هزار ** در شرار شهوت خر بی‌قرار
Gaudio hircus (prurigo) feminae quae in igne libidinis asini inquieta erat mille factus est. [From joy, the woman’s goat (of lust) had become a thousand (-fold); (she became) restless in the sparks of the ass’s lust.]
چه بزان که آن شهوت او را بز گرفت ** بز گرفتن گیج را نبود شگفت
Qualis hircus est ille quem tanta libido ludibrium fecit? Stultum deludi non est mirabile. [What goat (was) that?—for lust took her goat (made a fool of her). The taking of a fool’s goat is not (something) amazing.]
میل شهوت کر کند دل را و کور ** تا نماید خر چو یوسف نار نور 1365
Lustful desire makes the heart deaf and blind, so that an ass seems like Joseph, fire (like) light.
ای بسا سرمست نار و نارجو ** خویشتن را نور مطلق داند او
Oh, many a one intoxicated with fire and seeking fire deems himself absolute light.
جز مگر بنده‌ی خدا یا جذب حق ** با رهش آرد بگرداند ورق
(He is lost) unless a (chosen) servant of God, or the pull of God (Himself), lead him into the (right) way and turn over his leaf,
تا بداند که آن خیال ناریه ** در طریقت نیست الا عاریه
So that he may know that the fiery phantom (which he mistook for light) in the Path is but a loan (unreal).
زشتها را خوب بنماید شره ** نیست چون شهوت بتر ز آفتاب ره
(Sensual) cupidity causes foul things to appear fair: among the banes of the Way there is none like lust, none worse.
صد هزاران نام خوش را کرد ننگ ** صد هزاران زیرکان را کرد دنگ 1370
It has disgraced a hundred thousand good names, it has stupefied (besotted) a hundred thousand clever men.
چون خری را یوسف مصری نمود ** یوسفی را چون نماید آن جهود
Since it caused an ass to appear (like) Joseph of Egypt, how (in what aspect) will that (miscreant) Jew cause a Joseph to appear?
بر تو سرگین را فسونش شهد کرد ** شهد را خود چون کند وقت نبرد
Its spell made dung seem honey to you: what, forsooth, will it make honey seem at the time of contest?