And if he (the tanner) did not rub the bitter and acrid (liquor) into it, it would become fetid, unpleasant, and foul-smelling.
ورنه تلخ و تیز مالیدی درو ** گنده گشتی ناخوش و ناپاک بو
Know that Man is an untanned hide, made noisome and gross by humours.
آدمی را پوست نامدبوغ دان ** از رطوبتها شده زشت و گران
Give (him) bitter and acrid (discipline) and much rubbing (tribulation), that he may become pure and lovely and exceedingly strong;105
تلخ و تیز و مالش بسیار ده ** تا شود پاک و لطیف و با فره
But if you cannot (mortify yourself), be content, O cunning one, if God give you tribulation without choice (on your part),
ور نمی‌توانی رضا ده ای عیار ** گر خدا رنجت دهد بی‌اختیار
For affliction (sent) by the Friend is (the means of) your being purified: His knowledge is above your contrivance.
که بلای دوست تطهیر شماست ** علم او بالای تدبیر شماست
The affliction becomes sweet (to the sufferer) when he sees happiness: the medicine becomes sweet (to the sick man) when he regards health.
چون صفا بیند بلا شیرین شود ** خوش شود دارو چو صحت‌بین شود
He sees victory for himself in the very essence of checkmate; therefore he says, “Kill me, O trusty ones!”
برد بیند خویش را در عین مات ** پس بگوید اقتلونی یا ثقات
This policeman became a (source of) profit in respect of another, but he became reprobate in respect of himself.110
این عوان در حق غیری سود شد ** لیک اندر حق خود مردود شد
The mercy appertaining to the Faith was cut off from him; the hate inherent in the Devil enfolded him.
رحم ایمانی ازو ببریده شد ** کین شیطانی برو پیچیده شد
He became a factory of anger and hatred: know that hate is the root of error and infidelity.
کارگاه خشم گشت و کین‌وری ** کینه دان اصل ضلال و کافری
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?"
سال کردن از عیسی علیه‌السلام کی در وجود از همه‌ی صعبها صعب‌تر چیست
A sober-minded man said to Jesus, “What is the hardest to bear of all things in existence?”
گفت عیسی را یکی هشیار سر ** چیست در هستی ز جمله صعب‌تر
He replied, “O (my dear) soul, the hardest is God's anger, on account of which Hell is trembling as we (are).”
گفتش ای جان صعب‌تر خشم خدا ** که از آن دوزخ همی لرزد چو ما
He said, “What is the security against this anger of God?” Jesus said, “To abandon thine own anger at once.”115
گفت ازین خشم خدا چه بود امان ** گفت ترک خشم خویش اندر زمان
Therefore, as the policeman became this anger's mine (source), his ugly anger surpassed even (that of) a wild beast.
پس عوان که معدن این خشم گشت ** خشم زشتش از سبع هم در گذشت
What hope is there for him of (Divine) mercy, unless perchance that graceless man should turn back from that (vile) quality?
چه امیدستش به رحمت جز مگر ** باز گردد زان صفت آن بی‌هنر
Although the world cannot do without them, this statement is a (means of) casting (those who hear it) into error.
گرچه عالم را ازیشان چاره نیست ** این سخن اندر ضلال افکندنیست
The world cannot do without urine either, but that urine is not clear running water.
چاره نبود هم جهان را از چمین ** لیک نبود آن چمین ماء معین
The lover’s attempted perfidy, and how the beloved scolded him.
قصد خیانت کردن عاشق و بانگ بر زدن معشوق بر وی
When that simpleton found her alone, at once he attempted to embrace and kiss her.120
چونک تنهااش بدید آن ساده مرد ** زود او قصد کنار و بوسه کرد
The beauty with awesome mien raised her voice against him, saying, “Do not behave impudently, be mindful of good manners!”
بانگ بر وی زد به هیبت آن نگار ** که مرو گستاخ ادب را هوش دار
He said, “Why, there is privacy, and no people (present): the water at hand, and a thirsty man like me!
گفت آخر خلوتست و خلق نی ** آب حاضر تشنه‌ی هم‌چون منی
None is moving here but the wind. Who is present? Who will hinder (me) from this conquest?”
کس نمی‌جنبد درینجا جز که باد ** کیست حاضر کیست مانع زین گشاد
“O madman,” said she, “thou hast been a fool: a fool thou art and hast not hearkened to the wise.
گفت ای شیدا تو ابله بوده‌ای ** ابلهی وز عاقلان نشنوده‌ای
Thou sawest the wind moving: know that a Mover of the wind is here, who drives the wind along.”125
باد را دیدی که می‌جنبد بدان ** بادجنبانیست اینجا بادران
The fan, namely, the direction of its course by God’s action, smote upon this wind and is always keeping it in movement.
مروحهى تصريف صنع ايزدش ** زد بر اين باد و همىجنباندش
The portion of wind (air) that is in our control does not stir till you move the fan.
جزو بادی که به حکم ما درست ** بادبیزن تا نجنبانی نجست
Without you and without the fan the movement of this portion of wind (air) does not arise, O simpleton.
جنبش این جزو باد ای ساده مرد ** بی‌تو و بی‌بادبیزن سر نکرد
The movement of the wind of the breath, which is on the lips, follows the course directed by the spirit and the body.
جنبش باد نفس کاندر لبست ** تابع تصریف جان و قالبست
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.130
گاه دم را مدح و پیغامی کنی ** گاه دم را هجو و دشنامی کنی
Understand, then, (from this case) the cases of other winds; for from a part the intellect perceives the whole.
پس بدان احوال دیگر بادها ** که ز جز وی کل می‌بیند نهی
God sometimes makes the wind vernal: in December He divests it of this kindliness.
باد را حق گه بهاری می‌کند ** در دیش زین لطف عاری می‌کند
He makes it a sarsar (intensely cold and violent) for the people of ‘Ád; again, He makes it perfumed (balmy) for Húd.
بر گروه عاد صرصر می‌کند ** باز بر هودش معطر می‌کند
One wind He makes (deadly as) the poison of the simoom; He (also) makes the advent of the east-wind to be delightful.
می‌کند یک باد را زهر سموم ** مر صبا را می‌کند خرم‌قدوم
He hath founded (stablished) the wind of the breath in you, in order that thereby you may judge analogically of every (other) wind.135
باد دم را بر تو بنهاد او اساس ** تا کنی هر باد را بر وی قیاس
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