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5
1332-1381

  • Necessarily they were debarred from (attaining to) the (real) object; for the subtlety escaped (them) on the occasion when it (the object) presented itself.
  • لاجرم محجوب گشتند از غرض  ** که دقیقه فوت شد در معترض 
  • 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)…]
  • 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 
  • 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. ]
  • یک کنیزک یک خری بر خود فکند  ** از وفور شهوت و فرط گزند 
  • Asinum ad coitum assuefecerat; asinus ad concubitum hominis viam invenerat. [The male ass was habituated to copulation; the ass had discovered human sexual intercourse.]
  • آن خر نر را بگان خو کرده بود  ** خر جماع آدمی پی برده بود 
  • 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.] 1335
  • یک کدویی بود حیلت‌سازه را  ** در نرش کردی پی اندازه را 
  • 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.]
  • در ذکر کردی کدو را آن عجوز  ** تا رود نیم ذکر وقت سپوز 
  • 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.]
  • گر همه کیر خر اندر وی رود  ** آن رحم و آن روده‌ها ویران شود 
  • 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
  • خر همی شد لاغر و خاتون او  ** مانده عاجز کز چه شد این خر چو مو 
  • which the result is leanness?”
  • نعل‌بندان را نمود آن خر که چیست  ** علت او که نتیجه‌ش لاغریست 
  • No ailment was discerned in him, no one gave information concerning the secret (cause) thereof. 1340
  • هیچ علت اندرو ظاهر نشد  ** هیچ کس از سر او مخبر نشد 
  • (Then) she began to investigate in earnest: she became prepared to investigate at every moment.
  • در تفحص اندر افتاد او به جد  ** شد تفحص را دمادم مستعد 
  • The soul must needs be devoted to earnest endeavour, for the earnest seeker will be a finder.
  • جد را باید که جان بنده بود  ** زانک جد جوینده یابنده بود 
  • 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.]
  • چون تفحص کرد از حال اشک  ** دید خفته زیر خر آن نرگسک 
  • Through a crack in the door she saw what was going on: the old woman marvelled greatly thereat.
  • از شکاف در بدید آن حال را  ** بس عجب آمد از آن آن زال را 
  • (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.] 1345
  • خر همی‌گاید کنیزک را چنان  ** که به عقل و رسم مردان با زنان 
  • She became envious and said, “Since this is possible, then I have the best right, for the ass is my property.
  • در حسد شد گفت چون این ممکنست  ** پس نم اولیتر که خر ملک منست 
  • The ass has been perfectly trained and instructed: the table is laid and the lamp is lighted.”
  • خر مهذب گشته و آموخته  ** خوان نهادست و چراغ افروخته 
  • 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?”
  • کرد نادیده و در خانه بکوفت  ** کای کنیزک چند خواهی خانه روفت 
  • She spoke these words as a blind (and added), “I have come, O maid: open the door.”
  • از پی روپوش می‌گفت این سخن  ** کای کنیزک آمدم در باز کن 
  • (Then) she became silent and said no more to the maid: she concealed the secret for the sake of her own desire. 1350
  • کرد خاموش و کنیزک را نگفت  ** راز را از بهر طمع خود نهفت 
  • Thereupon the maid hid all the apparatus of iniquity and came forward and opened the door.
  • پس کنیزک جمله آلات فساد  ** کرد پنهان پیش شد در را گشاد 
  • 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.”
  • رو ترش کرد و دو دیده پر ز نم  ** لب فرو مالید یعنی صایمم 
  • In her hand was a soft broom, as though to say, “I was sweeping the room in order to clean it.”
  • در کف او نرمه جاروبی که من  ** خانه را می‌روفتم بهر عطن 
  • When, with the broom (in her hand), she opened the door, the mistress said under her breath, “O crafty one,
  • چونک باع جاروب در را وا گشاد  ** گفت خاتون زیر لب کای اوستاد 
  • 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? 1355
  • رو ترش کردی و جاروبی به کف  ** چیست آن خر برگسسته از علف 
  • 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.”]
  • نیم کاره و خشمگین جنبان ذکر  ** ز انتظار تو دو چشمش سوی در 
  • This she said under her breath and concealed (her thought) from the maid: at that moment she treated her, like innocent persons, honourably.
  • زیر لب گفت این نهان کرد از کنیز  ** داشتش آن دم چو بی‌جرمان عزیز 
  • Afterwards she said to her, “Put the chádar on your head, go and take a message from me to such and such a house.
  • بعد از آن گفتش که چادر نه به سر  ** رو فلان خانه ز من پیغام بر 
  • Say so-and-so and do so-and-so.” I abridge the talk of the women.
  • این چنین گو وین چنین کن وآنچنان  ** مختصر کردم من افسانه‌ی زنان 
  • Take the gist of what is to the purpose. When the discreet old woman had sent her (the maid) away, 1360
  • آنچ مقصودست مغز آن بگیر  ** چون براهش کرد آن زال ستیر 
  • 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,]
  • بود از مستی شهوت شادمان  ** در فرو بست و همی‌گفت آن زمان 
  • “I have secured privacy, I will shout in thanksgiving: I am delivered from the four dángs and the two dángs.”
  • یافتم خلوت زنم از شکر بانگ  ** رسته‌ام از چار دانگ و از دو دانگ 
  • 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.]
  • از طرب گشته بزان زن هزار  ** در شرار شهوت خر بی‌قرار 
  • 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.]
  • چه بزان که آن شهوت او را بز گرفت  ** بز گرفتن گیج را نبود شگفت 
  • Lustful desire makes the heart deaf and blind, so that an ass seems like Joseph, fire (like) light. 1365
  • میل شهوت کر کند دل را و کور  ** تا نماید خر چو یوسف نار نور 
  • Oh, many a one intoxicated with fire and seeking fire deems himself absolute light.
  • ای بسا سرمست نار و نارجو  ** خویشتن را نور مطلق داند او 
  • (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,
  • جز مگر بنده‌ی خدا یا جذب حق  ** با رهش آرد بگرداند ورق 
  • So that he may know that the fiery phantom (which he mistook for light) in the Path is but a loan (unreal).
  • تا بداند که آن خیال ناریه  ** در طریقت نیست الا عاریه 
  • (Sensual) cupidity causes foul things to appear fair: among the banes of the Way there is none like lust, none worse.
  • زشتها را خوب بنماید شره  ** نیست چون شهوت بتر ز آفتاب ره 
  • It has disgraced a hundred thousand good names, it has stupefied (besotted) a hundred thousand clever men. 1370
  • صد هزاران نام خوش را کرد ننگ  ** صد هزاران زیرکان را کرد دنگ 
  • Since it caused an ass to appear (like) Joseph of Egypt, how (in what aspect) will that (miscreant) Jew cause a Joseph to appear?
  • چون خری را یوسف مصری نمود  ** یوسفی را چون نماید آن جهود 
  • Its spell made dung seem honey to you: what, forsooth, will it make honey seem at the time of contest?
  • بر تو سرگین را فسونش شهد کرد  ** شهد را خود چون کند وقت نبرد 
  • Lust arises from eating and drinking: diminish your food, or marry and (so) flee from wickedness.
  • شهوت از خوردن بود کم کن ز خور  ** یا نکاحی کن گریزان شو ز شر 
  • When you have eaten and drunk (too much), it leads to things forbidden: there must necessarily be some outgoing of income.
  • چون بخوردی می‌کشد سوی حرم  ** دخل را خرجی بباید لاجرم 
  • Marriage, then, is like (the exorcism), “There is neither power nor (strength except in God),” lest the Devil cast you into temptation. 1375
  • پس نکاح آمد چو لاحول و لا  ** تا که دیوت نفکند اندر بلا 
  • Since you are fond of eating and drinking, ask a woman (in marriage) at once; else the cat comes and carries off the fat sheep's tail.
  • چون حریص خوردنی زن خواه زود  ** ورنه آمد گربه و دنبه ربود 
  • Quickly put a heavy load on the shying ass before it lays (a grievous load of sin) upon (you).
  • بار سنگی بر خری که می‌جهد  ** زود بر نه پیش از آن کو بر نهد 
  • (If) you do not know the effect of fire, hold aloof (from it): do not approach the fire with such (little) knowledge (as you have).
  • فعل آتش را نمی‌دانی تو برد  ** گرد آتش با چنین دانش مگرد 
  • If you have no knowledge of the cooking-pot and the fire, neither the pot nor the soup will be spared by the flames.
  • علم دیگ و آتش ار نبود ترا  ** از شرر نه دیگ ماند نه ابا 
  • Water must be there and skill too, in order that the (contents of the) pot may be safely cooked in boiling. 1380
  • آب حاضر باید و فرهنگ نیز  ** تا پزد آب دیگ سالم در ازیز 
  • If you are ignorant of the science of the ironsmith, your beard and hair will be burned when you pass by that place (the forge).
  • چون ندانی دانش آهنگری  ** ریش و مو سوزد چو آنجا بگذری