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5
457-466

  • But if the mirror is fundamentally depraved, (only) after a long time does the polisher get it back (to purity);
  • لیک گر آیینه از بن فاسدست  ** صیقل او را دیر باز آرد به دست 

  • While (in the case of) the fine mirror, which is (like) a goodly planting-ground, a little polishing is enough for it.
  • وان گزین آیینه که خوش مغرس است  ** اندکی صیقل گری آن را بس است 

  • The diversity of intelligences in their nature as originally created; (a doctrine) opposed to (that of) the Mu‘tazilites, who assert that particular (individual) intelligences are originally equal, and that this superiority and diversity is the result of learning and training and experience.
  • تفاوت عقول در اصل فطرت خلاف معتزله کی ایشان گویند در اصل عقول جز وی برابرند این افزونی و تفاوت از تعلم است و ریاضت و تجربه 

  • Know well that intelligences differ thus in degree from the earth to the sky.
  • این تفاوت عقلها را نیک دان  ** در مراتب از زمین تا آسمان 

  • There is an intelligence like the orb of the sun; there is an intelligence inferior to (the planet) Venus and the meteor. 460
  • هست عقلی هم‌چو قرص آفتاب  ** هست عقلی کمتر از زهره و شهاب 

  • There is an intelligence like a tipsy (flickering) lamp; there is an intelligence like a star of fire,
  • هست عقلی چون چراغی سرخوشی  ** هست عقلی چون ستاره‌ی آتشی 

  • Because, when the cloud is removed from it, it produces intellects that behold the Light of God.
  • زانک ابر از پیش آن چون وا جهد  ** نور یزدان‌بین خردها بر دهد 

  • The particular intelligence has given the (universal) intelligence a bad name: worldly desire has deprived the (worldly) man of his desire (in the world hereafter).
  • عقل جزوی عقل را بدنام کرد  ** کام دنیا مرد را بی‌کام کرد 

  • That (universal intelligence), through being a prey (to God), beheld the beauty of the (Divine) Hunting, while this (particular intelligence), through being a hunter (of worldly goods), suffered the pain of being a prey (to perdition).
  • آن ز صیدی حسن صیادی بدید  ** وین ز صیادی غم صیدی کشید 

  • The former, through service, gained the pride of lordship, while the latter, through lordship, turned from the path of glory. 465
  • آن ز خدمت ناز مخدومی بیافت  ** وآن ز مخدومی ز راه عز بتافت 

  • The latter, through being a Pharaoh, was taken captive by the water (of perdition), while the Israelites, through captivity, became (mighty as) a hundred Suhrábs.
  • آن ز فرعونی اسیر آب شد  ** وز اسیری سبط صد سهراب شد