All the animals that are wild (unfriendly) to man are inferior to the human animal.
جمله حیوانات وحشی ز آدمی ** باشد از حیوان انسی در کمی
Their blood is free to mankind, since they are estranged from the august Reason.
خون آنها خلق را باشد سبیل ** ز انکه وحشی‌‌اند از عقل جلیل
The honour of the wild animals is fallen low (has come to be of no account) because they have grown hostile to man.
عزت وحشی بدین افتاد پست ** که مر انسان را مخالف آمده ست
What honour, then, will be thine, O marvel (of folly), since thou hast become (like) timorous wild asses?
پس چه عزت باشدت ای نادره ** چون شدی تو حمر مستنفرة
Because of his usefulness, the (domesticated) ass ought not to be killed; (but) when he turns wild, his blood becomes lawful.3315
خر نشاید کشت از بهر صلاح ** چون شود وحشی شود خونش مباح
Although the ass had no knowledge to restrain him (from becoming wild), the Loving One is not excusing him at all.
گر چه خر را دانش زاجر نبود ** هیچ معذورش نمی‌‌دارد ودود
How, then, shall man be excused, O noble friend, when he has become wild (refractory and hostile) to that Word (the voice of Reason)?
پس چو وحشی شد از آن دم آدمی ** کی بود معذور ای یار سمی
Of necessity permission was given to shed the blood of the infidels, like (that of) a wild beast before the arrows and lances.
لاجرم کفار را شد خون مباح ** همچو وحشی پیش نشاب و رماح
All their wives and children are free spoil, since they are irrational and reprobate and base.
جفت و فرزندانشان جمله سبیل ** ز آنکه بی‌‌عقلند و مردود و ذلیل
Once more, a reason that flees from the Reason of reason (Universal Reason) is transported from rationality to (the grade of) the animals.3320
باز عقلی کاو رمد از عقل عقل ** کرد از عقلی به حیوانات نقل
How Hárút and Márút relied upon their immaculateness and desired to mix with the people of this world and fell into temptation.
اعتماد کردن هاروت و ماروت بر عصمت خویش و آمیزی اهل دنیا خواستن و در فتنه افتادن
As (for example), because of their arrogance, the celebrated Hárút and Márút were smitten by the poisoned arrow (of Divine wrath).
همچو هاروت و چو ماروت شهیر ** از بطر خوردند زهر آلود تیر
They had confidence in their holiness, (but) what (use) is it for the buffalo to have confidence in the lion?
اعتمادی بودشان بر قدس خویش ** چیست بر شیر اعتماد گاومیش
Though he make a hundred shifts (to defend himself) with his horn, the fierce lion will tear him to pieces limb by limb.
گر چه او با شاخ صد چاره کند ** شاخ شاخش شیر نر پاره کند
(Even) if he become as full of horns (prickles) as a hedgehog, the buffalo will inevitably be killed by the lion.
گر شود پر شاخ همچون خار پشت ** شیر خواهد گاو را ناچار کشت
(But) though the Sarsar wind uproots many trees, it bestows kindness on the wet grass.3325
گر چه صرصر بس درختان می‌‌کند ** با گیاه تر وی احسان می‌‌کند
That violent wind had pity on the weakness of the grass: do not thou, O heart, brag vainly of thy strength.
بر ضعیفی گیاه آن باد تند ** رحم کرد ای دل تو از قوت ملند
How should the axe be afraid of the thickness of the branches? It cuts them to pieces.
تیشه را ز انبوهی شاخ درخت ** کی هراس آید ببرد لخت لخت
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).
لیک بر برگی نکوبد خویش را ** جز که بر نیشی نکوبد نیش را
What does the flame care for the great quantity of firewood? How should the butcher flee in terror from the flock of sheep?
شعله را ز انبوهی هیزم چه غم ** کی رمد قصاب از خیل غنم
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).3330
پیش معنی چیست صورت بس زبون ** چرخ را معنیش می‌‌دارد نگون
Judge by the analogy of the celestial wheel: from whom does its motion proceed? From directive Reason.
تو قیاس از چرخ دولابی بگیر ** گردشش از کیست از عقل مشیر
The motion of this shield-like body is (derived) from the veiled spirit, O son.
گردش این قالب همچون سپر ** هست از روح مستر ای پسر
The motion of this wind is from its reality, like the wheel that is captive to the water of the stream.
گردش این باد از معنی اوست ** همچو چرخی کان اسیر آب جوست
The ebb and flow and incoming and outgoing of this breath —from whom does it proceed but from the spirit that is filled with desire?
جر و مد و دخل و خرج این نفس ** از که باشد جز ز جان پر هوس
Now it (the spirit) makes it (the breath) jím, now há and dál; now it makes it peace, now strife.3335