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3307-3331

  • قصه‌‌ی عاد و ثمود از بهر چیست ** تا بدانی کانبیا را نازکی است‌‌
  • For what purpose is the tale of ‘Ád and Thamúd? That you may know that the prophets have disdain (for the wicked).

  • این نشان خسف و قذف و صاعقه ** شد بیان عز نفس ناطقه‌‌
  • These signs—the (earth's) swallowing up (sinners), the hurling of stones (upon them), and the thunderbolts—were evidence of the might of the Rational Soul.

  • جمله حیوان را پی انسان بکش ** جمله انسان را بکش از بهر هش‌‌
  • Kill all animals for the sake of man, kill all mankind for the sake of Reason.

  • هش چه باشد عقل کل هوشمند ** هوش جزوی هش بود اما نژند 3310
  • What is Reason? The Universal Intelligence of the man (prophet or saint) endowed with reason. Partial reason is reason (too), but it is infirm.

  • جمله حیوانات وحشی ز آدمی ** باشد از حیوان انسی در کمی‌‌
  • All the animals that are wild (unfriendly) to man are inferior to the human animal.

  • خون آنها خلق را باشد سبیل ** ز انکه وحشی‌‌اند از عقل جلیل‌‌
  • Their blood is free to mankind, since they are estranged from the august Reason.

  • عزت وحشی بدین افتاد پست ** که مر انسان را مخالف آمده ست‌‌
  • The honour of the wild animals is fallen low (has come to be of no account) because they have grown hostile to man.

  • پس چه عزت باشدت ای نادره ** چون شدی تو حمر مستنفرة
  • What honour, then, will be thine, O marvel (of folly), since thou hast become (like) timorous wild asses?

  • خر نشاید کشت از بهر صلاح ** چون شود وحشی شود خونش مباح‌‌ 3315
  • Because of his usefulness, the (domesticated) ass ought not to be killed; (but) when he turns wild, his blood becomes lawful.

  • گر چه خر را دانش زاجر نبود ** هیچ معذورش نمی‌‌دارد ودود
  • Although the ass had no knowledge to restrain him (from becoming wild), the Loving One is not excusing him at all.

  • پس چو وحشی شد از آن دم آدمی ** کی بود معذور ای یار سمی‌‌
  • How, then, shall man be excused, O noble friend, when he has become wild (refractory and hostile) to that Word (the voice of Reason)?

  • لاجرم کفار را شد خون مباح ** همچو وحشی پیش نشاب و رماح‌‌
  • Of necessity permission was given to shed the blood of the infidels, like (that of) a wild beast before the arrows and lances.

  • جفت و فرزندانشان جمله سبیل ** ز آنکه بی‌‌عقلند و مردود و ذلیل‌‌
  • All their wives and children are free spoil, since they are irrational and reprobate and base.

  • باز عقلی کاو رمد از عقل عقل ** کرد از عقلی به حیوانات نقل‌‌ 3320
  • Once more, a reason that flees from the Reason of reason (Universal Reason) is transported from rationality to (the grade of) the animals.

  • اعتماد کردن هاروت و ماروت بر عصمت خویش و آمیزی اهل دنیا خواستن و در فتنه افتادن‌‌
  • How Hárút and Márút relied upon their immaculateness and desired to mix with the people of this world and fell into temptation.

  • همچو هاروت و چو ماروت شهیر ** از بطر خوردند زهر آلود تیر
  • As (for example), because of their arrogance, the celebrated Hárút and Márút were smitten by the poisoned arrow (of Divine wrath).

  • اعتمادی بودشان بر قدس خویش ** چیست بر شیر اعتماد گاومیش‌‌
  • They had confidence in their holiness, (but) what (use) is it for the buffalo to have confidence in the lion?

  • گر چه او با شاخ صد چاره کند ** شاخ شاخش شیر نر پاره کند
  • Though he make a hundred shifts (to defend himself) with his horn, the fierce lion will tear him to pieces limb by limb.

  • گر شود پر شاخ همچون خار پشت ** شیر خواهد گاو را ناچار کشت‌‌
  • (Even) if he become as full of horns (prickles) as a hedgehog, the buffalo will inevitably be killed by the lion.

  • گر چه صرصر بس درختان می‌‌کند ** با گیاه تر وی احسان می‌‌کند 3325
  • (But) though the Sarsar wind uproots many trees, it bestows kindness on the wet grass.

  • بر ضعیفی گیاه آن باد تند ** رحم کرد ای دل تو از قوت ملند
  • That violent wind had pity on the weakness of the grass: do not thou, O heart, brag vainly of thy strength.

  • تیشه را ز انبوهی شاخ درخت ** کی هراس آید ببرد لخت لخت‌‌
  • How should the axe be afraid of the thickness of the branches? It cuts them to pieces.

  • لیک بر برگی نکوبد خویش را ** جز که بر نیشی نکوبد نیش را
  • But it does not beat itself against a leaf, it does not beat its edge except against an edge (something hard and solid like itself).

  • شعله را ز انبوهی هیزم چه غم ** کی رمد قصاب از خیل غنم‌‌
  • What does the flame care for the great quantity of firewood? How should the butcher flee in terror from the flock of sheep?

  • پیش معنی چیست صورت بس زبون ** چرخ را معنیش می‌‌دارد نگون‌‌ 3330
  • What is form in the presence of (in comparison with) reality? Very feeble. ’Tis the reality of the sky that keeps it upside down (like an inverted cup).

  • تو قیاس از چرخ دولابی بگیر ** گردشش از کیست از عقل مشیر
  • Judge by the analogy of the celestial wheel: from whom does its motion proceed? From directive Reason.