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5
614-638

  • نوحه و گریه‌ی دراز دردمند  ** هر که آنجا بود بر گریه‌ش فکند 
  • The long lamentation and weeping of the sorrowful (peacock) caused every one who was there to fall a-weeping;

  • وآنک می‌پرسید پر کندن ز چیست  ** بی‌جوابی شد پشیمان می‌گریست  615
  • And he who was asking the reason of (the peacock's) tearing out his feathers, (he too being left) without an answer repented (of having asked) and wept,

  • کز فضولی من چرا پرسیدمش  ** او ز غم پر بود شورانیدمش 
  • Saying, “Why did I impertinently ask him (that question)? He was full of grief: I made him distraught.”

  • می‌چکید از چشم تر بر خاک آب  ** اندر آن هر قطره مدرج صد جواب 
  • From his (the peacock's) moist eyes the water (of tears) was trickling to the earth: in every drop were contained a hundred answers.

  • گریه‌ی با صدق بر جانها زند  ** تا که چرخ و عرش را گریان کند 
  • Sincere weeping touches the souls (of all), so that it makes (even) the sky and heaven to weep.

  • عقل و دلها بی‌گمان عرشی‌اند  ** در حجاب از نور عرشی می‌زیند 
  • Without any doubt, intellects and hearts (spirits) are celestial, (though) they live debarred from the celestial light.

  • در بیان آنک عقل و روح در آب و گل محبوس‌اند هم‌چون هاروت و ماروت در چاه بابل 
  • Explaining that the intellect and spirit are imprisoned in clay, like Hárút and Márút in the pit of Babylon.

  • هم‌چو هاروت و چو ماروت آن دو پاک  ** بسته‌اند اینجا به چاه سهمناک  620
  • Like Hárút and Márút, those two pure ones (the intellect and spirit) have been confined here (in this world) in a horrible pit.

  • عالم سفلی و شهوانی درند  ** اندرین چه گشته‌اند از جرم‌بند 
  • They are in the low and sensual world: they have been confined in this pit on account of sin.

  • سحر و ضد سحر را بی‌اختیار  ** زین دو آموزند نیکان و شرار 
  • The good and the evil (alike) learn magic and the opposite of magic from these twain involuntarily;

  • لیک اول پند بدهندش که هین  ** سحر را از ما میاموز و مچین 
  • But first they admonish him, saying, “Beware, do not learn and pick up magic from us:

  • ما بیاموزیم این سحر ای فلان  ** از برای ابتلا و امتحان 
  • We teach this magic, O such and such, for the purpose of trial and probation;

  • که امتحان را شرط باشد اختیار  ** اختیاری نبودت بی‌اقتدار  625
  • (But thou art free to choose), for probation necessarily involves free-will, and thou canst not have any (effective) free-will without the power (of action).”

  • میلها هم‌چون سگان خفته‌اند  ** اندریشان خیر و شر بنهفته‌اند 
  • Desires are like sleeping dogs: good and evil are hidden in them.

  • چونک قدرت نیست خفتند این رده  ** هم‌چو هیزم‌پاره‌ها و تن‌زده 
  • When there is no power (of action), this troop (of desires) are asleep and silent like faggots (smouldering in the fire),

  • تا که مرداری در آید در میان  ** نفخ صور حرص کوبد بر سگان 
  • Until (when) a carcase comes into view, the blast of the trumpet of greed strikes on (suddenly rouses) the dogs.

  • چون در آن کوچه خری مردار شد  ** صد سگ خفته بدان بیدار شد 
  • When the carcase of a donkey appears in the parish, a hundred sleeping dogs are awakened by it.

  • حرصهای رفته اندر کتم غیب  ** تاختن آورد سر بر زد ز جیب  630
  • The greedy desires that had gone into the concealment of the Unseen rush out and display themselves.

  • موبه موی هر سگی دندان شده  ** وز برای حیله دم جنبان شده 
  • Every hair on every dog becomes (like) a tooth, though they wag their tails (fawningly) for the sake of gaining their object.

  • نیم زیرش حیله بالا آن غضب  ** چون ضعیف آتش که یابد او حطب 
  • His (the dog's) under-half is cunning, (while) the upper (half) is anger, like a poor fire that gets faggots (fuel);

  • شعله شعله می‌رسد از لامکان  ** می‌رود دود لهب تا آسمان 
  • Flame on flame reaches (it) from (the realm of) non-spatiality: the smoke of its blaze goes up to the sky.

  • صد چنین سگ اندرین تن خفته‌اند  ** چون شکاری نیستشان بنهفته‌اند 
  • In this body (of ours) a hundred such dogs are sleeping: when they have no prey (in sight), they are hidden.

  • یا چو بازانند و دیده دوخته  ** در حجاب از عشق صیدی سوخته  635
  • Or they resemble falcons with eyes sealed (covered); (yet) in the veil (hood) consumed with passion for a prey,

  • تا کله بردارد و بیند شکار  ** آنگهان سازد طواف کوهسار 
  • Till he (the Falconer) lifts the hood and it (the falcon) sees the prey: then it circles the mountains (in pursuit).

  • شهوت رنجور ساکن می‌بود  ** خاطر او سوی صحت می‌رود 
  • The appetite of the sick man is quiescent: his thoughts are going (are turned) towards health.

  • چون ببیند نان و سیب و خربزه  ** در مصاف آید مزه و خوف بزه 
  • When he sees bread and apples and water-melons, his relish and his fear of injury (to himself) come into conflict.