دام افکندند و اندر دام ماند ** احمقی او را در آن آتش نشاند2280
They cast the net, and he (at last) remained in the net: foolish ness ensconced him in that fire (of perdition).
بر سر آتش به پشت تابه‌ای ** با حماقت گشت او همخوابه‌ایی
On the top of the fire, on the surface of a frying-pan, he be came the bedfellow of Folly.
او همی جوشید از تف سعیر ** عقل می‌گفتش الم یاتک نذیر
(There) he was seething from the heat of the flames Reason was saving to him, “Did not a warner come to thee?”
او همی‌گفت از شکنجه وز بلا ** هم‌چو جان کافران قالوا بلی
He, from the rack of torture and tribulation, was replying like the souls of the unbelievers: they said, “Yea.”
باز می‌گفت او که گر این بار من ** وا رهم زین محنت گردن‌شکن
Then again he was saying, “If this time I escape from this neck-breaking affliction,
من نسازم جز به دریایی وطن ** آبگیری را نسازم من سکن2285
I will not make my home except in a sea: I will not make a lake my dwelling-place.
آب بی‌حد جویم و آمن شوم ** تا ابد در امن و صحت می‌روم
I will seek the boundless sea and become safe: I will go in safety and welfare for ever.”
بیان آنک عهد کردن احمق وقت گرفتاری و ندم هیچ وفایی ندارد کی لو ردوالعادوا لما نهوا عنه و انهم لکاذبون صبح کاذب وفا ندارد
Explaining that the promise made by the fool at the moment of seizure (punishment) and contrition is faithless, for though they should be sent back, they would surely return to that which they were forbidden to do, and verily they are liars. The false dawn keeps not faith.
عقل می‌گفتش حماقت با توست ** با حماقت عقل را آید شکست
Reason was saying to him, “Folly is with thee: with Folly (as thy companion), the promise will be broken.
عقل را باشد وفای عهدها ** تو نداری عقل رو ای خربها
The keeping of promises appertains to reason: thou hast not reason: begone, O thou whose value is that of an ass!
عقل را یاد آید از پیمان خود ** پرده‌ی نسیان بدراند خرد
Reason remembers its covenant: understanding rends the veil of forgetfulness.
Since thou hast not reason, forgetfulness is thy ruler: it is thy enemy and the bringer-to-naught of thy devising.”
از کمی عقل پروانه‌ی خسیس ** یاد نارد ز آتش و سوز و حسیس
From deficiency of reason the wretched moth does not re member the flame and the burning and the (crackling) sound (when its wings are scorched).
چونک پرش سوخت توبه می‌کند ** آز و نسیانش بر آتش می‌زند
When its wings are burnt, it repents; (but) cupidity and forgetfulness dash it (again) into the flame.
ضبط و درک و حافظی و یادداشت ** عقل را باشد که عقل آن را فراشت
Grasp and apprehension and retentiveness and keeping in mind belong to Reason, for Reason has raised those (faculties).
چونک گوهر نیست تابش چون بود ** چون مذکر نیست ایابش چون بود
When the pearl is not there, how should its lustre exist? When there is none to remind (admonish the fool), how should he turn back (from folly)?
این تمنی هم ز بی‌عقلی اوست ** که نبیند کان حماقت را چه خوست2295
Moreover, this wish (to escape from the consequences of his folly) arises from his want of reason, for he does not see what is the nature of that folly.
آن ندامت از نتیجه‌ی رنج بود ** نه ز عقل روشن چون گنج بود
That contrition was the result of pain, not of Reason which is bright as a treasure.
چونک شد رنج آن ندامت شد عدم ** می‌نیرزد خاک آن توبه و ندم
When the pain departed, that contrition became naught: that repentance and contrition hath not the worth (even) of dust.
آن ندم از ظلمت غم بست بار ** پس کلام اللیل یمحوه النهار
That contrition burgeoned from (was produced by) the darkness of pain; hence (as the proverb says) day wipes out the words of night
چون برفت آن ظلمت غم گشت خوش ** هم رود از دل نتیجه و زاده‌اش
When the darkness of pain is gone and he (the fool) has be come happy, its result and product also goes from his heart.
می‌کند او توبه و پیر خرد ** بانگ لو ردوا لعادوا می‌زند2300
He is making vow’s of repentance, whilst the Pír, Reason, is crying, “Though they should be sent back, they would surely return.”
در بیان آنک وهم قلب عقلست و ستیزه‌ی اوست بدو ماند و او نیست و قصه‌ی مجاوبات موسی علیه‌السلام کی صاحب عقل بود با فرعون کی صاحب وهم بود
Explaining that imagination (wahm) is the counterfeit of Reason and in opposition to it, and that though it resembles Reason it is not Reason; and the story of the replies given to each other by Moses, on whom be peace, who was the possessor of Reason, and Pharaoh, who was the possessor of imagination.
عقل ضد شهوتست ای پهلوان ** آنک شهوت می‌تند عقلش مخوان
Reason is the contrary of sensuality: O brave man, do not call (by the name of) Reason that which is attached to sensuality.
وهم خوانش آنک شهوت را گداست ** وهم قلب نقد زر عقلهاست
That which is a beggar of sensuality—call it imagination: imagination is the counterfeit of the sterling gold of the rational faculties.
بی‌محک پیدا نگردد وهم و عقل ** هر دو را سوی محک کن زود نقل
Without a touchstone, imagination and reason are not clearly distinguished: quickly bring both to the touchstone.
این محک قرآن و حال انبیا ** چون منحک مر قلب را گوید بیا
The Qur’án and the (spiritual) state of the Prophets are this touchstone: they, like a touchstone, say to the counterfeit coin, “Come,
تا ببینی خویش را ز آسیب من ** که نه‌ای اهل فراز و شیب من2305
That by contact with me thou mayst see thyself (and know) that thou art not worthy of my higher and lower (degrees of spirituality).”
عقل را گر اره‌ای سازد دو نیم ** هم‌چو زر باشد در آتش او بسیم
If a saw make Reason (to be severed into) two halves, it (Reason) will be smiling like gold in the fire.
وهم مر فرعون عالم‌سوز را ** عقل مر موسی به جان افروز را
Imagination belongs to Pharaoh, the world-incendiary; Reason to Moses, the spirit-enkindler.
رفت موسی بر طریق نیستی ** گفت فرعونش بگو تو کیستی
Moses went on the way of non-existence (self-negation): Pharaoh said to him, “Tell (me), who art thou?”
گفت من عقلم رسول ذوالجلال ** حجةالله‌ام امانم از ضلال
He said, “I am Reason, the messenger of the Almighty: I am the proof of God, I am the protection against error.”
گفت نی خامش رها کن های هو ** نسبت و نام قدیمت را بگو2310
“Nay,” said he, “hush, cease from (this ecstatic) outcry: tell (me) thy ancient lineage and name.”
گفت که نسبت مر از خاکدانش ** نام اصلم کمترین بندگانش
“My lineage,” he said, “(is derived) from His dust-pit; my original name is ‘the meanest of His slaves.’
بنده‌زاده‌ی آن خداوند وحید ** زاده از پشت جواری و عبید
I am the slave-born (slave) of that unique Lord—born of the (womb and) loins of slaves female and male.
نسبت اصلم ز خاک و آب و گل ** آب و گل را داد یزدان جان و دل
My original lineage (is derived) from earth and water and clay: God gave unto water and clay a soul and heart.
مرجع این جسم خاکم هم به خاک ** مرجع تو هم به خاک ای سهمناک
To earth also will return this earthen body of mine; to earth thou likewise wilt return, O terrible one.
اصل ما و اصل جمله سرکشان ** هست از خاکی و آن را صد نشان2315
Our origin and the origin of all the proud is from a piece of earth, and (there are) a hundred signs thereof;
که مدد از خاک می‌گیرد تنت ** از غذایی خاک پیچد گردنت
For thy body receives support (sustenance) from the earth, and from earthly nutriment thy neck is wrapped in folds (of flesh).
چون رود جان می‌شود او باز خاک ** اندر آن گور مخوف سهمناک
When the spirit departs, it (the body) will again become earth in the dreaded and horrible grave.
هم تو و هم ما و هم اشباه تو ** خاک گردند و نماند جاه تو
Both thou and we and all who resemble thee will become earth, and thy power will remain no more.”
گفت غیر این نسب نامیت هست ** مر ترا آن نام خود اولیترست
He (Pharaoh) said, “Thou hast a name other than this lineage: truly that name is more proper for thee—
بنده‌ی فرعون و بنده‌ی بندگانش ** که ازو پرورد اول جسم و جانش2320
‘Slave of Pharaoh and slave of his slaves,’ (a slave) whose body and soul were first nurtured by him (Pharaoh),
بنده‌ی یاغی طاغی ظلوم ** زین وطن بگریخته از فعل شوم
A hostile, insolent and unrighteous slave, who fled from this country on account of an ill-omened deed.
خونی و غداری و حق‌ناشناس ** هم برین اوصاف خود می‌کن قیاس
Thou art a murderer and treacherous and ungrateful: from just these qualities, forsooth, form a judgement (as to the rest).
در غریبی خوار و درویش و خلق ** که ندانستی سپاس ما و حق
(Thou art) in exile, despised and poor and threadbare, since thou didst not acknowledge gratitude and obligation to me.”
گفت حاشا که بود با آن ملیک ** در خداوندی کسی دیگر شریک
He (Moses) said, “Far be it that any other person should be a partner in Lordship with that King.
واحد اندر ملک او را یار نی ** بندگانش را جز او سالار نی2325
(He is) One: He hath no associate in Kingship; His slaves have no master but Him.
نیست خلقش را دگر کس مالکی ** شرکتش دعوی کند جز هالکی
His creatures have no other owner: does any one claim partnership with Him except one that is doomed to perish?
نقش او کردست و نقاش من اوست ** غیر اگر دعوی کند او ظلم‌جوست
He hath made the design, He is my Designer; if another lay claim (to it), he is a seeker of iniquity.
تو نتوانی ابروی من ساختن ** چون توانی جان من بشناختن
Thou canst not fashion my eyebrow: how canst thou know my soul?
بلک آن غدار و آن طاغی توی ** که کنی با حق دعوی دوی
Nay, ’tis thou who art the traitor and the insolent one, for thou claimest duality with God.