تا بدین حد چیست تعجیل نقم ** من نمی‌پرم به دست تو درم
Why such an excessive haste to take revenge? I cannot fly away, I am in thy hand (power).
آن ادب که باشد از بهر خدا ** اندر آن مستعجلی نبود روا
’Tis not right to be hasty in (the case of) correction that is (inflicted) for God's sake;
وآنچ باشد طبع و خشم و عارضی ** می‌شتابد تا نگردد مرتضی
(But as regards) that (of) which (the motive) is (ill) humour and casual anger, he (the corrector) is in a hurry (for fear) lest he should become content (reconciled).
ترسد ار آید رضا خشمش رود ** انتقام و ذوق آن فایت شود 2585
He is afraid that, if contentment come and his anger go, his revenge and the pleasure of (taking) it will be lost.
شهوت کاذب شتابد در طعام ** خوف فوت ذوق هست آن خود سقام
False appetite makes haste to (devour) the food for fear of missing the pleasure: that is sickness indeed.
اشتها صادق بود تاخیر به ** تا گواریده شود آن بی‌گره
(If) the appetite be true, ’tis better to delay, in order that it (the food) may be digested without difficulty.
تو پی دفع بلایم می‌زنی ** تا ببینی رخنه را بندش کنی
Wilt thou beat me for the purpose of averting a (dreaded) calamity, to the end that thou mayst see the crevice and block it up,
تا از آن رخنه برون ناید بلا ** غیر آن رخنه بسی دارد قضا
So that the calamity will not issue from that crevice? Destiny hath many a crevice besides that one.
چاره‌ی دفع بلا نبود ستم ** چاره احسان باشد و عفو و کرم 2590
Violence is not the means of averting calamity: the means is beneficence and pardon and kindness.
گفت الصدقه مرد للبلا ** داو مرضاک به صدقه یا فتی
He (the Prophet) said, ‘Alms is a means of averting calamity: cure thy diseased ones by (giving) alms, O youth.’
صدقه نبود سوختن درویش را ** کور کردن چشم حلم‌اندیش را
’Tis not alms-giving to burn a poor man (in the fire of anger) and to blind the eye that meditates on forbearance.”
گفت شه نیکوست خیر و موقعش ** لیک چون خیری کنی در موضعش
The king replied, “Charity and the occasion for it are excellent (things), but (only) when you perform an act of charity in its (proper) place.
(If) you put the king in the rook's place, ’tis ruin (to the game); likewise, (if you put) the horse (knight) in the king's place, ’tis the act of an ignoramus.
در شریعت هم عطا هم زجر هست ** شاه را صدر و فرس را درگه است 2595
Both bounty and severity are (sanctioned) in the religious Law: (’tis) for the king (to sit on) the throne, (’tis) for the horse (to stand at) the gate.
عدل چه بود وضع اندر موضعش ** ظلم چه بود وضع در ناموقعش
What is justice? To put (a thing) in its (right) place. What is injustice? To put it in its wrong place.
نیست باطل هر چه یزدان آفرید ** از غضب وز حلم وز نصح و مکید
Nothing is vain that God created, (whether it be) anger or forbearance or sincere counsel or guile.
خیر مطلق نیست زینها هیچ چیز ** شر مطلق نیست زینها هیچ نیز
None of these things is absolutely good, nor is any of them absolutely evil.
نفع و ضر هر یکی از موضعست ** علم ازین رو واجبست و نافعست
The usefulness and harm of each depend on the place (occasion): for this reason knowledge is necessary and useful.
ای بسا زجری که بر مسکین رود ** در ثواب از نان و حلوا به بود 2600
Oh, many a punishment inflicted on a poor fellow is more meritorious than (a gift of) bread and sweetmeat,
زانک حلوا بی‌اوان صفرا کند ** سیلیش از خبث مستنقا کند
For sweetmeat (when eaten) unseasonably causes yellow bile, (whereas) slaps purge him of wickedness.
سیلیی در وقت بر مسکین بزن ** که رهاند آنش از گردن زدن
Give the poor fellow a slap in season: it will save him from beheading (afterwards).
زخم در معنی فتد از خوی بد ** چوب بر گرد اوفتد نه بر نمد
The blow is really inflicted because of (his) evil disposition: the stick falls on the dust (in the garment of felt), not on the felt (itself).
بزم و زندن هست هر بهرام را ** بزم مخلص را و زندان خام را
Every Bahrám (emperor) has a banquet(-hall) and a prison: the banquet is for the sincere (friend) and the prison for the half-baked (churl).
شق باید ریش را مرهم کنی ** چرک را در ریش مستحکم کنی 2605
(If) a sore wants lancing and you apply a poultice to it, you will (only) establish the pus in the sore,
تا خورد مر گوشت را در زیر آن ** نیم سودی باشد و پنجه زیان
So that it will eat away the flesh underneath: (the result) will be a half (a mere fraction) of profit and fifty losses.”