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5
615-639

  • 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, 615
  • وآنک می‌پرسید پر کندن ز چیست  ** بی‌جوابی شد پشیمان می‌گریست 

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

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

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

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

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

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

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

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

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

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

  • (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).” 625
  • که امتحان را شرط باشد اختیار  ** اختیاری نبودت بی‌اقتدار 

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

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

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

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

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

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

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

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

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

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

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

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

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

  • If he be very self-restrained, the sight (of the food) is a benefit to him: that stimulation (of appetite) is good for his enfeebled constitution;
  • گر بود صبار دیدن سود اوست  ** آن تهیج طبع سستش را نکوست