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5
1314-1363

  • بر حدث چون زد قدم دنگش کند  ** چونک کردش نیست هم‌رنگش کند 
  • When Eternity comes in contact with the temporal, it strikes it dumb; when it has naughted it, it makes it homogeneous (with itself).
  • گر بخواهی تو بیایی صد نظیر  ** لیک من پروا ندارم ای فقیر  1315
  • You can find a hundred parallels (of this sort) if you wish, but I do not care (to supply them), O dervish.
  • این الم و حم این حروف  ** چون عصای موسی آمد در وقوف 
  • This Alif-Lám-Mím and Há-Mím—these Letters become, on (real) comprehension (of their meaning), like the rod of Moses.
  • حرفها ماند بدین حرف از برون  ** لیک باشد در صفات این زبون 
  • The (other) letters resemble these Letters outwardly but are subject (to them) in respect of the (sublime) attributes of the latter.
  • هر که گیرد او عصایی ز امتحان  ** کی بود چون آن عصا وقت بیان 
  • A staff that any one takes (in his hand) for trial—how should it be like that staff (of Moses) at the moment of elucidation (i.e. when its true nature became apparent)?
  • عیسویست این دم نه هر باد و دمی  ** که برآید از فرح یا از غمی 
  • This Breath is (like the breath) of Jesus (in its effects); it is not (like) any wind and breath that arises from joy or sorrow.
  • این الم است و حم ای پدر  ** آمدست از حضرت مولی البشر  1320
  • This Alif-Lám-Mím and Há-Mím, O father, have come from the presence of the Lord of Mankind.
  • هر الف لامی چه می‌ماند بدین  ** گر تو جان داری بدین چشمش مبین 
  • What resemblance has any (other) alif-lám to these? Do not regard them with this (external) eye, if you have a (rational) soul.
  • گر چه ترکیبش حروفست ای همام  ** می‌بماند هم به ترکیب عوام 
  • Although they are composed of letters, O sire, and resemble the composition of (words used by) the common folk, (yet they are not the same).
  • هست ترکیب محمد لحم و پوست  ** گرچه در ترکیب هر تن جنس اوست 
  • Mohammed is composed of flesh and skin; (but he is unique) although every body is homogeneous with him in its composition.
  • گوشت دارد پوست دارد استخوان  ** هیچ این ترکیب را باشد همان 
  • It hath flesh, it hath skin and bone; (yet) has this (ordinary) constitution the same (qualities as his)?
  • که اندر آن ترکیب آمد معجزات  ** که همه ترکیبها گشتند مات  1325
  • (No); for in that constitution (of Mohammed) there appeared miracles by which all (other) constitutions were vanquished.
  • هم‌چنان ترکیب حم کتاب  ** هست بس بالا و دیگرها نشیب 
  • Likewise, the composition of the (Letters) Há-Mím in the (Holy) Book is exceedingly lofty, while the others are low (in comparison),
  • زانک زین ترکیب آید زندگی  ** هم‌چو نفخ صور در درماندگی 
  • Because from this composition comes life, like the blast of the trumpet (of Resurrection), (to those) in helplessness.
  • اژدها گردد شکافد بحر را  ** چون عصا حم از داد خدا 
  • By the dispensation of God Há-Mím becomes a dragon and cleaves the sea like the rod (of Moses).
  • ظاهرش ماند به ظاهرها ولیک  ** قرص نان از قرص مه دورست نیک 
  • Its external appearance resembles (other) appearances, but the disc (round cake) of bread is very far from (being) the disc of the moon.
  • گریه‌ی او خنده‌ی او نطق او  ** نیست از وی هست محض خلق هو  1330
  • His (the Shaykh's) weeping, his laughter, and his speech are not from him: they are the pure nature of Hú (God).
  • چونک ظاهرها گرفتند احمقان  ** وآن دقایق شد ازیشان بس نهان 
  • Since the foolish took (only) the external appearances (into consideration), and (since) the subtleties (inward aspects) were very much hidden from them,
  • لاجرم محجوب گشتند از غرض  ** که دقیقه فوت شد در معترض 
  • Necessarily they were debarred from (attaining to) the (real) object; for the subtlety escaped (them) on the occasion when it (the object) presented itself.
  • داستان آن کنیزک کی با خر خاتون شهوت می‌راند و او را چون بز و خرس آموخته بود شهوت راندن آدمیانه و کدویی در قضیب خر می‌کرد تا از اندازه نگذرد خاتون بر آن وقوف یافت لکن دقیقه‌ی کدو را ندید کنیزک را ببهانه براه کرد جای دور و با خر جمع شد بی‌کدو و هلاک شد بفضیحت کنیزک بیگاه باز آمد و نوحه کرد که ای جانم و ای چشم روشنم کیر دیدی کدو ندیدی ذکر دیدی آن دگر ندیدی کل ناقص ملعون یعنی کل نظر و فهم ناقص ملعون و اگر نه ناقصان ظاهر جسم مرحوم‌اند ملعون نه‌اند بر خوان لیس علی الاعمی حرج نفی حرج کرد و نفی لعنت و نفی عتاب و غضب 
  • Story of the maidservant who cum asino herae suae libidinem exercebat et eum tanquam caprum et ursam docuerat libidinem more humano exercere et veretro asini cucurbitam affigebat ne modum excederet. Her mistress discovered it but did not perceive the device of the gourd; making a pretext, she sent the maid away to a distant place and cum asino concubuit sine cucurbita and perished shamefully. The maid came back late and lamented, crying, “O my soul and O light of my eyes, veretrum vidisti, curcurbitam non vidisti; penem vidisti, illud alterum non vidisti.” (According to the Tradition) every deficient one is accursed, i.e. every deficient insight and understanding is accursed; for those deficient in respect of the outward eye are objects of (Divine) mercy and are not accursed. Recite (the Verse), It is no crime in the blind. (In their case) He (God) has removed the crime, He has removed the curse, and He has removed the reproach and the wrath. [Story of the maidservant who indulged (her) lust with (her) mistress’ ass; she had trained it like a goat or a bear to indulge in lust like a man. And she used to put a gourd on the ass’s penis so that it would not exceed the measure (of her vagina). Her mistress discovered it but did not perceive the device of the gourd; making a pretext, she sent the maid away to a distant place and she copulated with the ass without the gourd and perished shamefully. The maid came back late and lamented, crying, “O my soul and O light of my eyes, you saw the cock (but) you did not see the gourd; you saw the penis (but) you did not see that other thing.” (According to the Tradition)…]
  • یک کنیزک یک خری بر خود فکند  ** از وفور شهوت و فرط گزند 
  • Ancilla quaedam ob multam libidinem immodicamque nequitiam asinum super se injecit. [A maidservant (habitually) cast an ass upon herself due to abundant lust and excess (risk) of calamity. ]
  • آن خر نر را بگان خو کرده بود  ** خر جماع آدمی پی برده بود 
  • Asinum ad coitum assuefecerat; asinus ad concubitum hominis viam invenerat. [The male ass was habituated to copulation; the ass had discovered human sexual intercourse.]
  • یک کدویی بود حیلت‌سازه را  ** در نرش کردی پی اندازه را  1335
  • Technarum fabricatrici cucurbita erat, quam veretro ejus affigebat ut servaret modum. [(That) fabricator of devices had a gourd (which) she would put on its male organ, according to (a certain) dimension.]
  • در ذکر کردی کدو را آن عجوز  ** تا رود نیم ذکر وقت سپوز 
  • Cucurbitam peni indiderat illa anus ut trudenti tempore dimidium penis iniret; [That old woman would put the gourd on the penis so that half of the penis would go (into her) at the time of insertion.]
  • گر همه کیر خر اندر وی رود  ** آن رحم و آن روده‌ها ویران شود 
  • Si totum asini veretrum eam iniret, uterus ejus et viscera diruerentur. [If all of the ass’s cock were to go inside her, (her) womb and intestines would be destroyed.]
  • خر همی شد لاغر و خاتون او  ** مانده عاجز کز چه شد این خر چو مو 
  • The ass was becoming lean, and his mistress remained helpless, saying, “Why has this ass become as (thin as) a hair?” She showed the ass to the shoeing-smiths and asked, “What is his ailment of
  • نعل‌بندان را نمود آن خر که چیست  ** علت او که نتیجه‌ش لاغریست 
  • which the result is leanness?”
  • هیچ علت اندرو ظاهر نشد  ** هیچ کس از سر او مخبر نشد  1340
  • No ailment was discerned in him, no one gave information concerning the secret (cause) thereof.
  • در تفحص اندر افتاد او به جد  ** شد تفحص را دمادم مستعد 
  • (Then) she began to investigate in earnest: she became prepared to investigate at every moment.
  • جد را باید که جان بنده بود  ** زانک جد جوینده یابنده بود 
  • The soul must needs be devoted to earnest endeavour, for the earnest seeker will be a finder.
  • چون تفحص کرد از حال اشک  ** دید خفته زیر خر آن نرگسک 
  • Postquam rem asini perscrutata est, ancillulam narcisso similem vidit sub asino cubantem. [When she investigated the ass’s condition, she saw the little narcissus (the maidservant) lying under the ass.]
  • از شکاف در بدید آن حال را  ** بس عجب آمد از آن آن زال را 
  • Through a crack in the door she saw what was going on: the old woman marvelled greatly thereat.
  • خر همی‌گاید کنیزک را چنان  ** که به عقل و رسم مردان با زنان  1345
  • (Vidit) asinum futuentem ancillam sicut viri ratione et more (concumbunt) cum feminis. [(She saw) the ass copulating with the maidservant in the manner that men reasonably and customarily (do) with women.]
  • در حسد شد گفت چون این ممکنست  ** پس نم اولیتر که خر ملک منست 
  • She became envious and said, “Since this is possible, then I have the best right, for the ass is my property.
  • خر مهذب گشته و آموخته  ** خوان نهادست و چراغ افروخته 
  • The ass has been perfectly trained and instructed: the table is laid and the lamp is lighted.”
  • 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.]