کارگاه خشم گشت و کین‌وری ** کینه دان اصل ضلال و کافری
He became a factory of anger and hatred: know that hate is the root of error and infidelity.
سال کردن از عیسی علیه‌السلام کی در وجود از همه‌ی صعبها صعب‌تر چیست
How they asked Jesus, on whom be peace, saying, "O Spirit of God, what is the hardest thing to bear of all the hard things in existence?"
گفت عیسی را یکی هشیار سر ** چیست در هستی ز جمله صعب‌تر
A sober-minded man said to Jesus, “What is the hardest to bear of all things in existence?”
گفتش ای جان صعب‌تر خشم خدا ** که از آن دوزخ همی لرزد چو ما
He replied, “O (my dear) soul, the hardest is God's anger, on account of which Hell is trembling as we (are).”
گفت ازین خشم خدا چه بود امان ** گفت ترک خشم خویش اندر زمان115
He said, “What is the security against this anger of God?” Jesus said, “To abandon thine own anger at once.”
پس عوان که معدن این خشم گشت ** خشم زشتش از سبع هم در گذشت
Therefore, as the policeman became this anger's mine (source), his ugly anger surpassed even (that of) a wild beast.
چه امیدستش به رحمت جز مگر ** باز گردد زان صفت آن بی‌هنر
What hope is there for him of (Divine) mercy, unless perchance that graceless man should turn back from that (vile) quality?
گرچه عالم را ازیشان چاره نیست ** این سخن اندر ضلال افکندنیست
Although the world cannot do without them, this statement is a (means of) casting (those who hear it) into error.
چاره نبود هم جهان را از چمین ** لیک نبود آن چمین ماء معین
The world cannot do without urine either, but that urine is not clear running water.
قصد خیانت کردن عاشق و بانگ بر زدن معشوق بر وی
The lover’s attempted perfidy, and how the beloved scolded him.
چونک تنهااش بدید آن ساده مرد ** زود او قصد کنار و بوسه کرد120
When that simpleton found her alone, at once he attempted to embrace and kiss her.
بانگ بر وی زد به هیبت آن نگار ** که مرو گستاخ ادب را هوش دار
The beauty with awesome mien raised her voice against him, saying, “Do not behave impudently, be mindful of good manners!”
گفت آخر خلوتست و خلق نی ** آب حاضر تشنه‌ی هم‌چون منی
He said, “Why, there is privacy, and no people (present): the water at hand, and a thirsty man like me!
کس نمی‌جنبد درینجا جز که باد ** کیست حاضر کیست مانع زین گشاد
None is moving here but the wind. Who is present? Who will hinder (me) from this conquest?”
گفت ای شیدا تو ابله بوده‌ای ** ابلهی وز عاقلان نشنوده‌ای
“O madman,” said she, “thou hast been a fool: a fool thou art and hast not hearkened to the wise.
باد را دیدی که می‌جنبد بدان ** بادجنبانیست اینجا بادران125
Thou sawest the wind moving: know that a Mover of the wind is here, who drives the wind along.”
مروحهى تصريف صنع ايزدش ** زد بر اين باد و همىجنباندش
The fan, namely, the direction of its course by God’s action, smote upon this wind and is always keeping it in movement.
جزو بادی که به حکم ما درست ** بادبیزن تا نجنبانی نجست
The portion of wind (air) that is in our control does not stir till you move the fan.
جنبش این جزو باد ای ساده مرد ** بی‌تو و بی‌بادبیزن سر نکرد
Without you and without the fan the movement of this portion of wind (air) does not arise, O simpleton.
جنبش باد نفس کاندر لبست ** تابع تصریف جان و قالبست
The movement of the wind of the breath, which is on the lips, follows the course directed by the spirit and the body.
گاه دم را مدح و پیغامی کنی ** گاه دم را هجو و دشنامی کنی130
At one time you make the breath to be a eulogy and a (pleasing) message; at another time you make the breath to be a satire and a foul speech.
پس بدان احوال دیگر بادها ** که ز جز وی کل می‌بیند نهی
Understand, then, (from this case) the cases of other winds; for from a part the intellect perceives the whole.
باد را حق گه بهاری می‌کند ** در دیش زین لطف عاری می‌کند
God sometimes makes the wind vernal: in December He divests it of this kindliness.
بر گروه عاد صرصر می‌کند ** باز بر هودش معطر می‌کند
He makes it a sarsar (intensely cold and violent) for the people of ‘Ád; again, He makes it perfumed (balmy) for Húd.
می‌کند یک باد را زهر سموم ** مر صبا را می‌کند خرم‌قدوم
One wind He makes (deadly as) the poison of the simoom; He (also) makes the advent of the east-wind to be delightful.
باد دم را بر تو بنهاد او اساس ** تا کنی هر باد را بر وی قیاس135
He hath founded (stablished) the wind of the breath in you, in order that thereby you may judge analogically of every (other) wind.
دم نمی‌گردد سخن بی‌لطف و قهر ** بر گروهی شهد و بر قومیست زهر
The breath does not become speech without (assuming the quality of) gentleness or harshness: it is honey for one set of people and poison for another class.