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
But if he have not self-restraint, then it were better he had not seen (the food): ’tis better the arrow should be far from the man who is without a coat of mail.640
ور نباشد صبر پس نادیده به ** تیر دور اولی ز مرد بیزره
The answer of the peacock to his interrogator.
جواب گفتن طاوس آن سایل را
When he (the peacock) had finished weeping, he said, “Begone, for thou art in pawn (bondage) to colour and perfume.
چون ز گریه فارغ آمد گفت رو ** که تو رنگ و بوی را هستی گرو
Dost not thou perceive that on account of these feathers a hundred afflictions approach me on every side?
آن نمیبینی که هر سو صد بلا ** سوی من آید پی این بالها
Oh, many a pitiless fowler always lays a trap for me everywhere for the sake of these feathers.
ای بسا صیاد بیرحمت مدام ** بهر این پرها نهد هر سوم دام