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
By (Divine) destiny, her reasoning did not come (turn out to be) right: though He (God) is the Coverer (of sins), still He will impose the penalty.
آن قیاسش راست نامد از قضا ** گرچه ستارست هم بدهد سزا
When you have done evil, be afraid, do not be secure, since it (the evil) is seed, and God will cause it to grow.165
چونک بد کردی بترس آمن مباش ** زانک تخمست و برویاند خداش
For awhile He covers it up, to the end that sorrow and shame for (having committed) that evil may come to you.
چند گاهی او بپوشاند که تا ** آیدت زان بد پشیمان و حیا
In the time of ‘Umar, that Prince of the Faithful gave a thief over to the executioner and officer of police.
عهد عمر آن امیر مومنان ** داد دزدی را به جلاد و عوان
The thief cried out, saying, ‘O Prince of the land, this is my first offence. Mercy!’
بانگ زد آن دزد کای میر دیار ** اولین بارست جرمم زینهار
‘God forfend,’ said ‘Umar, ‘that God should inflict severe punishment the first time.
گفت عمر حاش لله که خدا ** بار اول قهر بارد در جزا
He covers up (the sin) many times in order to manifest His grace; then again, He chastises (the sinner) in order to manifest His justice,170
بارها پوشد پی اظهار فضل ** باز گیرد از پی اظهار عدل
To the end that both these attributes may be displayed, and the former be hope-inspiring and the latter deterrent.’
تا که این هر دو صفت ظاهر شود ** آن مبشر گردد این منذر شود
The woman, too, had committed this wickedness many times: it passed lightly (over her) and seemed light to her.
بارها زن نیز این بد کرده بود ** سهل بگذشت آن و سهلش می‌نمود
The feeble intelligence (which she had) was unaware that the pitcher does not for ever come (back) whole from the brook.
آن نمی‌دانست عقل پای‌سست ** که سبو دایم ز جو ناید درست
That (Divine) destiny brought her to such straits as sudden death does (in the case of) the (religious) hypocrite,
آنچنانش تنگ آورد آن قضا ** که منافق را کند مرگ فجا
(When there is) neither way (of escape) nor comrade (to help) nor (hope of) quarter, (and when) the Angel (of Death) has put out his hand to (seize) the soul.175
نه طریق و نه رفیق و نه امان ** دست کرده آن فرشته سوی جان
(Such is the state of the hypocrite), even as this woman in that chamber of iniquity was paralysed, she and her companion, by the tribulation.
آنچنان کین زن در آن حجره جفا ** خشک شد او و حریفش ز ابتلا
The Súfí said to himself, ‘O ye two miscreants, I will take vengeance on you, but with patience.
گفت صوفی با دل خود کای دو گبر ** از شما کینه کشم لیکن به صبر
(I will not act in haste) but at this moment I will feign ignorance, that every ear may not hear this bell.’
لیک نادانسته آرم این نفس ** تا که هر گوشی ننوشد این جرس
He (God) who manifests the right takes vengeance on you secretly, little by little, like the malady of phthisis.
از شما پنهان کشد کینه محق ** اندک اندک هم‌چو بیماری دق
The man suffering from phthisis dwindles incessantly like ice, but at every moment he thinks he is better.180
مرد دق باشد چو یخ هر لحظه کم ** لیک پندارد بهر دم بهترم
(He is) like the hyena which they (the hunters) are catching, and which is duped by their saying, ‘Where is this hyena?’
هم‌چو کفتاری که می‌گیرندش و او ** غره‌ی آن گفت کین کفتار کو
That woman had no secret room; she had no subterranean cellar or passage, no way to the top (of the house),
هیچ پنهان‌خانه آن زن را نبود ** سمج و دهلیز و ره بالا نبود
No oven where he (her lover) might be concealed, nor any sack that might be a screen for him.
نه تنوری که در آن پنهان شود ** نه جوالی که حجاب آن شود
’Twas like the broad plain of Resurrection Day—no hollow or hillock or place of refuge.
هم‌چو عرصه‌ی پهن روز رستخیز ** نه گو و نه پشته نه جای گریز
God hath described this distressful place, (which is) for the scene of the (Last) Congregation, (in the words) thou wilt not see therein any unevenness.185
گفت یزدان وصف این جای حرج ** بهر محشر لا تری فیها عوج
How the wife, for the sake of imposition, hid the beloved one under her chádar and offered a false excuse, "for verily, great is the cunning of you (women)."
معشوق را زیر چادر پنهان کردن جهت تلبیس و بهانه گفتن زن کی ان کید کن عظیم
She quickly threw her chádar upon him: she made the man a woman and opened the door.
چادر خود را برو افکند زود ** مرد را زن ساخت و در را بر گشود
Beneath the chádar the man was exposed to view and clearly seen—very conspicuous, like a camel on a staircase.
زیر چادر مرد رسوا و عیان ** سخت پیدا چون شتر بر نردبان
She said, ‘’Tis a lady, one of the notables of the town: she has her share of wealth and fortune.
گفت خاتونیست از اعیان شهر ** مر ورا از مال و اقبالست بهر