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4
114-163

  • 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

  • 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

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

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

  • The wife's confidence was (based) on the fact that he had never come home from his work at this time.
  • اعتماد زن بر آن کو هیچ بار ** این زمان فا خانه نامد او ز کار