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6
3929-3978

  • ور بود بر مغز ناری شعله‌زن  ** بهر پختن دان نه بهر سوختن 
  • And if a fire should dart its flames at the kernel, know that ’tis in order to cook it, not to burn it.
  • تا که باشد حق حکیم این قاعده  ** مستمر دان در گذشته و نامده  3930
  • So long as God is the Wise, know that this law is perpetual (both) in the past and in the time that has not (yet) come.
  • مغز نغز و قشرها مغفور ازو  ** مغز را پس چون بسوزد دور ازو 
  • The pure kernels and (also) the husks are pardoned by Him: how, then, should He burn the kernel? Far (be it) from Him!
  • از عنایت گر بکوبد بر سرش  ** اشتها آید شراب احمرش 
  • If in His grace He beat the head of him (who resembles the husk), he (such an one) will feel an eager desire for the red wine;
  • ور نکوبد ماند او بسته‌دهان  ** چون فقیه از شرب و بزم این شهان 
  • And if He do not beat him, he will remain, like the jurist, with his mouth closed against the potations and festivity of these (spiritual) kings.
  • گفت شه با ساقیش ای نیک‌پی  ** چه خموشی ده به طبعش آر هی 
  • The king said to his cup-bearer, “O well-conducted (youth), why art thou silent? Give (it him) and put him in good humour.”
  • هست پنهان حاکمی بر هر خرد  ** هرکه را خواهد به فن از سر برد  3935
  • Over every mind there is a hidden Ruler, (who) cunningly diverts from his purpose whomsoever He will.
  • آفتاب مشرق و تنویر او  ** چون اسیران بسته در زنجیر او 
  • The sun in the East and his radiance are bound like captives in His chain.
  • چرخ را چرخ اندر آرد در زمن  ** چون بخواند در دماغش نیم فن 
  • He causes the (celestial) sphere to revolve immediately when He chants half of a cunning spell in its brain.
  • عقل کو عقل دگر را سخره کرد  ** مهره زو دارد ویست استاد نرد 
  • The mind which dominates another mind has (obtains) the dice (of victory) from Him: He is the Master-player.
  • چند سیلی بر سرش زد گفت گیر  ** در کشید از بیم سیلی آن زحیر 
  • He (the cup-bearer) gave him (the jurist) several cuffs on the head, saying, “Take (the cup)!” The tormented man drained it in dread of (receiving further) blows.
  • مست گشت و شاد و خندان شد چو باغ  ** در ندیمی و مضاحک رفت و لاغ  3940
  • He became tipsy and merry and smiling (gay) as a garden: he began to act like a boon-companion and tell ridiculous stories and make jokes.
  • شیرگیر و خوش شد انگشتک بزد  ** سوی مبرز رفت تا میزک کند 
  • He became pot-valiant and jolly and snapped his fingers: in latrinam ivit ut mingeret. [He became pot-valiant and jolly and snapped his fingers: he went to the latrine in order to urinate.]
  • یک کنیزک بود در مبرز چو ماه  ** سخت زیبا و ز قرناقان شاه 
  • Erat in latrina puella lunae similis, venustissima, una de regis ancillis. [A maiden as (lovely as) the (full) moon was in the latrine, very beautiful and one of the maidservants of the king.]
  • چون بدید او را دهانش باز ماند  ** عقل رفت و تن ستم‌پرداز ماند 
  • When he espied her, his mouth gaped in amazement, his reason fled and his body was ready for violence.
  • عمرها بوده عزب مشتاق و مست  ** بر کنیزک در زمان در زد دو دست 
  • Per aeva coelebs vixerat: extemplo cupidine et furore accensus puellae manus injecit. [He had been a bachelor (for) ages: passionate and drunk (with lust), he immediately grabbed the maidservant (with his) two hands.]
  • بس طپید آن دختر و نعره فراشت  ** بر نیامد با وی و سودی نداشت  3945
  • Valde trepidavit puella et clamorem sustulit: ei non poterat resistere, operam perdidit. [The maiden trembled greatly and raised a clamor: she could not oppose him and (her resistance) had no benefit.]
  • زن به دست مرد در وقت لقا  ** چون خمیر آمد به دست نانبا 
  • Femina viro in manus tempore congressus tradita is like dough in the hands of a baker. [A woman in the hands of a man at the moment of (such an) encounter is like dough in the hands of a baker.]
  • بسرشد گاهیش نرم و گه درشت  ** زو بر آرد چاق چاقی زیر مشت 
  • He kneads it now gently, now roughly, and makes it groan under (the thumps of) his fist;
  • گاه پهنش واکشد بر تخته‌ای  ** درهمش آرد گهی یک لخته‌ای 
  • Now he draws it out flat on a board (rolling-pin), now for a bit he rolls it up;
  • گاه در وی ریزد آب و گه نمک  ** از تنور و آتشش سازد محک 
  • Now he pours water on it and now salt: he puts it to the ordeal of oven and fire.
  • این چنین پیچند مطلوب و طلوب  ** اندرین لعبند مغلوب و غلوب  3950
  • Thus are the sought and the seeker intertwined: (both) the conquered and the conqueror are (engaged) in this sport.
  • این لعب تنها نه شو را با زنست  ** هر عشیق و عاشقی را این فنست 
  • This sport is not between husband and wife only: this is the practice of everything that is loved and loves.
  • از قدیم و حادث و عین و عرض  ** پیچشی چون ویس و رامین مفترض 
  • A mutual embracing, like (that of) Wís and Rámín, is obligatory (Divinely ordained) between eternal and non-eternal and between substance and accident;
  • لیک لعب هر یکی رنگی دگر  ** پیچش هر یک ز فرهنگی دگر 
  • But the sport is of a different character in each case: the embracing is for a different reason in each instance.
  • شوی و زن را گفته شد بهر مثال  ** که مکن ای شوی زن را بد گسیل 
  • This is said as a parable for husband and wife, meaning, “O husband, do not dismiss thy wife unkindly.
  • آن شب گردک نه ینگا دست او  ** خوش امانت داد اندر دست تو  3955
  • On thy wedding-night did not the bridesmaid place her (the wife's) hand in thy hand as a goodly trust?
  • کانچ با او تو کنی ای معتمد  ** از بد و نیکی خدا با تو کند 
  • For the evil or good which thou doest unto her, O man worthy of confidence, God will do (the same) unto thee.”
  • حاصل این‌جا این فقیه از بی‌خودی  ** نه عفیفی ماندش و نه زاهدی 
  • A handful of (greedy) pottage-eaters direct their looks at me: oculi semine impleti dum pressant manibus testiculos; [A handful of (greedy) pottage-eaters direct their looks at me: (their) eyes full of sperm (while their) hands (are) squeezing their testicles;]
  • آن فقیه افتاد بر آن حورزاد  ** آتش او اندر آن پنبه فتاد 
  • And even he that has regard for decorum steals covert glances et penem fricat. [And even he that has regard for decorum steals covert glances (while) rubbing (his) penis.]
  • جان به جان پیوست و قالب‌ها چخید  ** چون دو مرغ سربریده می‌طپید 
  • Anima cum anima conjuncta est, corpora mutuo amplexu implicata tanquam duae aves abscissis capitibus tremebant. [Soul was joined to soul and (their) bodies strove (in mutual embrace), trembling like two decapitated birds.]
  • چه سقایه چه ملک چه ارسلان  ** چه حیا چه دین چه بیم و خوف جان  3960
  • What (to them) was the wine-party or the king or Arslán (the Turkish slave)? What (to them) was modesty or religion or fear and dread of (losing) their lives?
  • چشمشان افتاده اندر عین و غین  ** نه حسن پیداست این‌جا نه حسین 
  • Their eyes were contorted like (the letters) ‘ayn and ghayn: here neither Hasan nor Husayn is seen distinctly.
  • شد دراز و کو طریق بازگشت  ** انتظار شاه هم از حد گذشت 
  • It (the jurist's absence) became protracted, and how could he return (to the party)? The king's expectancy too passed beyond (all) bounds.
  • شاه آمد تا ببیند واقعه  ** دید آن‌جا زلزله‌ی القارعه 
  • The king came to see what had happened: he beheld there (what resembled) the commotion (on the Day) of Calamity.
  • آن فقیه از بیم برجست و برفت  ** سوی مجلس جام را بربود تفت 
  • The jurist sprang up in terror and fled to the banquet-hall and hastily seized the wine-cup.
  • شه چون دوزخ پر شرار و پر نکال  ** تشنه‌ی خون دو جفت بدفعال  3965
  • The king, full of fire and fury like Hell, was thirsting for the blood of the guilty pair.
  • چون فقیهش دید رخ پر خشم و قهر  ** تلخ و خونی گشته هم‌چون جام زهر 
  • When the jurist saw his enraged and wrathful countenance, which had become bitter and murderous as a cup of poison,
  • بانگ زد بر ساقیش که ای گرم‌دار  ** چه نشستی خیره ده در طبعش آر 
  • He shouted to his cup-bearer, “O solicitous (attendant), why do you sit (there) dumbfounded? Give (him wine) and put him in good humour!”
  • خنده آمد شاه را گفت ای کیا  ** آمدم با طبع آن دختر ترا 
  • Three or four hairs on the chin as a notice are better than triginta lateres circa culum.” [Three or four hairs on the chin as a notice are better than thirty bricks around the buttocks.”]
  • پادشاهم کار من عدلست و داد  ** زان خورم که یار را جودم بداد 
  • I am the king: my business is (to show) justice and bounty: I drink of that which my munificence bestowed on my friend.
  • آنچ آن را من ننوشم هم‌چو نوش  ** کی دهم در خورد یار و خویش و توش  3970
  • How should I give friend and kinsman for food and drink what I (myself) would not (eat and) drink as (gladly as) honey?
  • زان خورانم من غلامان را که من  ** می‌خورم بر خوان خاص خویشتن 
  • I let my pages eat and drink of that which I eat and drink at my own private table.
  • زان خورانم بندگان را از طعام  ** که خورم من خود ز پخته یا ز خام 
  • I give my slaves the same food, cooked or raw, as I eat myself.
  • من چو پوشم از خز و اطلس لباس  ** زان بپوشانم حشم را نه پلاس 
  • When I put on a robe of silk or satin, I clothe my retainers in the same (fabric), not in coarse woollen garments.
  • شرم دارم از نبی ذو فنون  ** البسوهم گفت مما تلبسون 
  • I feel reverence for the all-accomplished Prophet, who said, ‘Clothe them in that wherewith ye clothe yourselves.’
  • مصطفی کرد این وصیت با بنون  ** اطعموا الاذناب مما تاکلون  3975
  • Mustafá (Mohammed) gave his (spiritual) sons this injunction —Feed your dependents with what ye eat (yourselves).’”
  • دیگران را بس به طبع آورده‌ای  ** در صبوری چست و راغب کرده‌ای 
  • You have often restored others to a good disposition: you have made them ready and willing to show fortitude.
  • هم به طبع‌آور بمردی خویش را  ** پیشوا کن عقل صبراندیش را 
  • (Now) manfully restore yourself too to (that) disposition: take the reason that meditates on fortitude as your guide.
  • چون قلاووزی صبرت پر شود  ** جان به اوج عرش و کرسی بر شود 
  • When the guidance of fortitude becomes a wing for you, your spirit will soar to the zenith of the (Divine) Throne and Footstool.