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4
113-162

  • 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 زمان 115
  • 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 کرد 120
  • 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 بادران 125
  • 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 کنی 130
  • 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 قیاس 135
  • 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.

  • مروحه جنبان پی انعام کس ** وز برای قهر هر پشه و مگس
  • The fan is moving for the benefit of the (favoured) person, and for the subjugation of every fly and gnat.

  • مروحه‌ی تقدیر ربانی چرا ** پر نباشد ز امتحان و ابتلا
  • Why (then) should not the fan of Divine fore-ordainment be fraught with trial and probation (by means of good and evil)?

  • چونک جزو باد دم یا مروحه ** نیست الا مفسده یا مصلحه
  • Inasmuch as the part, namely, the wind of the breath or the fan, is naught but a cause of injury or advantage,

  • این شمال و این صبا و این دبور ** کی بود از لطف و از انعام دور 140
  • How should this north-wind and this east-wind and this west- wind be remote from (showing) favour and conferring bounty?

  • یک کف گندم ز انباری ببین ** فهم کن کان جمله باشد همچنین
  • Look at a handful of wheat froth a granary, and apprehend that the whole of it will be just like this (handful).

  • کل باد از برج باد آسمان ** کی جهد بی مروحه‌ی آن بادران
  • How should the whole of the wind rush forth from the mansion of the wind in Heaven without (being impelled by) the fan of that Driver of the wind?

  • بر سر خرمن به وقت انتقاد ** نه که فلاحان ز حق جویند باد
  • Is it not the fact that at winnowing-time the labourers on the threshing-floor beseech God for wind,

  • تا جدا گردد ز گندم کاهها ** تا به انباری رود یا چاهها
  • In order that the straws may be separated from the wheat, so that it may go into a granary or pits?

  • چون بماند دیر آن باد وزان ** جمله را بینی به حق لابه‌کنان 145
  • When the blowing wind is long delayed, you may see them all making humble entreaty to God.

  • همچنین در طلق آن باد ولاد ** گر نیاید بانگ درد آید که داد
  • Likewise, in parturition, if the wind of childbirth do not come, there comes (from the mother) a woeful cry for help.

  • گر نمی‌دانند کش راننده اوست ** باد را پس کردن زاری چه خوست
  • If they (that desire the wind) are not aware that He is its Driver, then what disposes (them) to pray piteously for the wind?

  • اهل کشتی همچنین جویای باد ** جمله خواهانش از آن رب العباد
  • Likewise, those in ship are desirous of the wind: they all are begging for it from the Lord of Mankind.

  • همچنین در درد دندانها ز باد ** دفع می‌خواهی بسوز و اعتقاد
  • Likewise, in (the case of) toothache you beg ardently and earnestly to be defended from the wind.

  • از خدا لابه‌کنان آن جندیان ** که بده باد ظفر ای کامران 150
  • The soldiers beseech God humbly, saying, “Give (us) the wind of victory, O Thou whose every wish is fulfilled!”

  • رقعه‌ی تعویذ می‌خواهند نیز ** در شکنجه‌ی طلق زن از هر عزیز
  • Also, in the throes of childbirth, folk beg from every venerated (saint) a piece of paper inscribed with a charm (against evil).

  • پس همه دانسته‌اند آن را یقین ** که فرستد باد رب‌العالمین
  • Therefore all have known for certain that the wind is sent by the Lord of created beings.

  • پس یقین در عقل هر داننده هست ** اینک با جنبنده جنباننده هست
  • Therefore in the mind of every one possessing knowledge this is certain, that with everything that moves there is a mover.

  • گر تو او را می‌نبینی در نظر ** فهم کن آن را به اظهار اثر
  • If you do not see him visibly, apprehend him by means of the manifestation of the effect.

  • تن به جان جنبد نمی‌بینی تو جان ** لیک از جنبیدن تن جان بدان 155
  • The body is moved by the spirit: you do not seethe spirit; but from the movement of the body know the spirit (to be its mover).

  • گفت او گر ابلهم من در ادب ** زیرکم اندر وفا و در طلب
  • He (the lover) said, “If I am foolish in manners, I am wise in respect of faithfulness and (eager) pursuit.”

  • گفت ادب این بود خود که دیده شد ** آن دگر را خود همی‌دانی تو لد
  • She replied, “Truly the manners were these which have been seen; as for the other (things), thou thyself knowest, perverse fellow!

  • قصه‌ی آن صوفی کی زن خود را بیگانه‌ای بگرفت
  • Story of the Súfí who caught his wife with a strange man.

  • صوفیی آمد به سوی خانه روز ** خانه یک در بود و زن با کفش‌دوز
  • A Súfí came (back) to his house in the daytime: the house had (only) one door, and his wife was with a cobbler.

  • جفت گشته با رهی خویش زن ** اندر آن یک حجره از وسواس تن
  • Uxor copulata erat cum servo (amatore) suo in illo uno cubiculo propter corporis libidenem. [(His) wife was copulating with her slave (lover) in that one chamber due to bodily temptation.]

  • چون بزد صوفی به جد در چاشتگاه ** هر دو درماندند نه حیلت نه راه 160
  • When in the forenoon the Súfí knocked on the door with all his might, both (the lovers) were at a loss (what to do): (there was) neither device nor way (of escape).

  • هیچ معهودش نبد کو آن زمان ** سوی خانه باز گردد از دکان
  • It was never known (it was unprecedented) for him to return home from the shop at that time,

  • قاصدا آن روز بی‌وقت آن مروع ** از خیالی کرد تا خانه رجوع
  • But on that day the alarmed man purposely returned to his house at an unseasonable hour, because of a fancy (suspicion).