How the wife paid regard to her husband

How the wife paid regard to her husband

How the wife paid regard to her husband and begged God to forgive her for what she had said مراعات کردن زن شوهر را و استغفار کردن از گفته‌‌ی خویش‌‌

زن چو دید او را که تند و توسن است
گشت گریان گریه خود دام زن است‌‌
When the wife saw that he was fierce and unmanageable, she began to weep: tears in sooth are a woman’s lure.
گفت از تو کی چنین پنداشتم
از تو من اومید دیگر داشتم‌‌
She said, “When did I imagine such (words) from thee? I hoped of thee something different.”
زن در آمد از طریق نیستی
گفت من خاک شمایم نه ستی‌‌
The wife approached by the way of self-naughting (self-abasement). “I am thy dust,” said she, “not (worthy to be) thy lady-wife.
جسم و جان و هر چه هستم آن تست
حکم و فرمان جملگی فرمان تست‌‌
Body and soul and all I am is thine: the entire authority and command belongs to thee.
گر ز درویشی دلم از صبر جست
بهر خویشم نیست آن بهر تو است‌‌
If because of poverty my heart has lost patience, it is not for my own sake, but for thine.
تو مرا در دردها بودی دوا
من نمی‌‌خواهم که باشی بی‌‌نوا
Thou hast been my remedy in afflictions: I am unwilling that thou shouldst be penniless.
جان تو کز بهر خویشم نیست این
از برای تستم این ناله و حنین‌‌
By thy soul, this is not for my own sake: this wailing and moaning of mine is on account of thee.
خویش من و الله که بهر خویش تو
هر نفس خواهد که میرد پیش تو
(I swear) by God that at every moment my self would fain die for thy self before thee.
کاش جانت کش روان من فدی
از ضمیر جان من واقف بدی‌‌
Would that thy soul, to which my soul is devoted, were aware of my soul’s inmost thoughts!
چون تو با من این چنین بودی به ظن
هم ز جان بیزار گشتم هم ز تن‌‌
Inasmuch as thou hast such (an ill) opinion of me, I am grown weary both of soul and of body.
خاک را بر سیم و زر کردیم چون
تو چنینی با من ای جان را سکون‌‌
I cast earth on (renounce) silver and gold, since thou behavest thus to me, O comfort of my soul.
تو که در جان و دلم جا می‌‌کنی
زین قدر از من تبرا می‌‌کنی‌‌
Thou who dwellest in my soul and heart, wilt thou declare thyself to be quit of me for this (small) amount (of offence)?
تو تبرا کن که هستت دستگاه
ای تبرای ترا جان عذر خواه‌‌
Be quit (then)! for thou hast the power, (but) oh, my soul pleads against thy making this declaration.
یاد می‌‌کن آن زمانی را که من
چون صنم بودم تو بودی چون شمن‌‌
Remember the time when I was (beautiful) as the idol, and thou (adoring) as the idolater.
بنده بر وفق تو دل افروخته ست
هر چه گویی پخت گوید سوخته ست‌‌
Thy slave has kindled her heart (in eagerness) to comply with thee: whatever thou callest ‘cooked,’ she says it is ‘burnt.’
من سپاناخ تو با هر چم پزی
یا ترش با یا که شیرین می‌‌سزی‌‌
Whatever thou mayst cook me with, I am thy spinach: whether (thou art) sour broth (to me) or sweet, thou art worthy (of my affection).
کفر گفتم نک به ایمان آمدم
پیش حکمت از سر جان آمدم‌‌
I uttered infidelity (blasphemy): lo, I have returned to the true faith, I am come (to submit) with all my soul to thy command.
خوی شاهانه‌‌ی ترا نشناختم
پیش تو گستاخ خر در تاختم‌‌
I did not know thy kingly nature, I rudely urged my ass (intruded) before thee.
چون ز عفو تو چراغی ساختم
توبه کردم اعتراض انداختم‌‌
Since I have made (for myself) a lamp of thy forgiveness, I repent, I cast away (abandon) opposition.
می‌‌نهم پیش تو شمشیر و کفن
می‌‌کشم پیش تو گردن را بزن‌‌
I am laying before thee sword and winding-sheet: I am bending my neck towards thee: smite!
از فراق تلخ می‌‌گویی سخن
هر چه خواهی کن و لیکن این مکن‌‌
Thou art talking of bitter separation (from me): do whatever thou wilt, but do not this.
در تو از من عذر خواهی هست سر
با تو بی‌‌من او شفیعی مستمر
Thy conscience within thee is a pleader on my behalf, it is a perpetual intercessor with thee in my absence.
عذر خواهم در درونت خلق تست
ز اعتماد او دل من جرم جست‌‌
What pleads within thee for me is thy (noble) nature: from reliance on it my heart sought (to) sin (against thee).
رحم کن پنهان ز خود ای خشمگین
ای که خلقت به ز صد من انگبین‌‌
Have mercy, unbeknown to thyself (without any self-conceit), O angry one, O thou whose nature is better than a hundred maunds of honey.”
زین نسق می‌‌گفت با لطف و گشاد
در میانه گریه‌‌ای بر وی فتاد
In this fashion was she speaking graciously and winningly: meanwhile a (fit of) weeping came upon her.
گریه چون از حد گذشت و های های
زو که بی‌‌گریه بد او خود دل ربای‌‌
When the tears and sobs passed beyond bounds—from her who was fascinating even without tears—
شد از آن باران یکی برقی پدید
زد شراری در دل مرد وحید
There appeared from that rain a lightning-flash (that) shot a spark of fire into the heart of the lonely man.
آن که بنده‌‌ی روی خوبش بود مرد
چون بود چون بندگی آغاز کرد
She by whose beauteous face man was enslaved, how will it be when she begins to play the (humble) slave?
آن که از کبرش دلت لرزان بود
چون شوی چون پیش تو گریان شود
She at whose haughtiness thy heart is trembling, how wilt thou fare when she falls a-weeping before thee?
آن که از نازش دل و جان خون بود
چون که آید در نیاز او چون بود
She from whose disdain thy heart and soul are bleeding, how will it be when she turns to entreaty?
آن که در جور و جفایش دام ماست
عذر ما چه بود چو او در عذر خاست‌‌
She in whose tyranny and cruelty we are snared, what plea shall we have when she rises to plead?
زين للناس حق آراسته ست
ز آن چه حق آراست چون دانند جست‌‌
(The love of desired things, women, etc.) is decked out for men (made attractive to them): God has arranged it: how can they escape from what God has arranged?
چون پی یسکن الیهاش آفرید
کی تواند آدم از حوا برید
Inasmuch as He created her (the woman) that he (Adam) might take comfort in her, how can Adam be parted from Eve?
رستم زال ار بود وز حمزه بیش
هست در فرمان اسیر زال خویش‌‌
Though he (the husband) be Rustam son of Zál and greater than Hamza (in valour), as regards authority he is his old woman’s (his wife’s) captive.
آن که عالم مست گفتش آمدی
کلمینی یا حمیراء می‌‌زدی‌‌
He (the Prophet), by whose words the (whole) world was intoxicated, used to cry, “Speak to me, O Humayrá!”
آب غالب شد بر آتش از نهیب
آتشش جوشد چو باشد در حجاب‌‌
The water prevailed over (extinguished) the fire by its dread onset, (but) the fire makes it seethe when it (the water) is screened (hidden in the cauldron).
چون که دیگی حایل آید هر دو را
نیست کرد آن آب را کردش هوا
When a cauldron comes between them both, it (the fire) annihilates the water and converts it into air.
ظاهرا بر زن چو آب ار غالبی
باطنا مغلوب و زن را طالبی‌‌
If outwardly thou art dominating thy wife, like the (fire-quenching) water, (yet) inwardly thou art dominated and art seeking (the love of) thy wife.
این چنین خاصیتی در آدمی است
مهر حیوان را کم است آن از کمی است‌‌
This is characteristic of Man (alone): to the (other) animals love is wanting, and that (want of love) arises from (their) inferiority (to Man).


 

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