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4
136-160

  • 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.
  • دم نمی‌گردد سخن بی‌لطف و قهر ** بر گروهی شهد و بر قومیست زهر

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

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

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

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

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

  • 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?
  • کل باد از برج باد آسمان ** کی جهد بی مروحه‌ی آن بادران

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

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

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

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

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

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

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

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

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

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

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

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

  • 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). 155
  • تن به جان جنبد نمی‌بینی تو جان ** لیک از جنبیدن تن جان بدان

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

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

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

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

  • 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.]
  • جفت گشته با رهی خویش زن ** اندر آن یک حجره از وسواس تن

  • 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). 160
  • چون بزد صوفی به جد در چاشتگاه ** هر دو درماندند نه حیلت نه راه