They cast the net, and he (at last) remained in the net: foolish ness ensconced him in that fire (of perdition).2280
دام افکندند و اندر دام ماند ** احمقی او را در آن آتش نشاند
On the top of the fire, on the surface of a frying-pan, he be came the bedfellow of Folly.
بر سر آتش به پشت تابه‌ای ** با حماقت گشت او همخوابه‌ایی
(There) he was seething from the heat of the flames Reason was saving to him, “Did not a warner come to thee?”
او همی جوشید از تف سعیر ** عقل می‌گفتش الم یاتک نذیر
He, from the rack of torture and tribulation, was replying like the souls of the unbelievers: they said, “Yea.”
او همی‌گفت از شکنجه وز بلا ** هم‌چو جان کافران قالوا بلی
Then again he was saying, “If this time I escape from this neck-breaking affliction,
باز می‌گفت او که گر این بار من ** وا رهم زین محنت گردن‌شکن
I will not make my home except in a sea: I will not make a lake my dwelling-place.2285
من نسازم جز به دریایی وطن ** آبگیری را نسازم من سکن
I will seek the boundless sea and become safe: I will go in safety and welfare for ever.”
آب بی‌حد جویم و آمن شوم ** تا ابد در امن و صحت می‌روم
Explaining that the promise made by the fool at the moment of seizure (punishment) and contrition is faithless, for though they should be sent back, they would surely return to that which they were forbidden to do, and verily they are liars. The false dawn keeps not faith.
بیان آنک عهد کردن احمق وقت گرفتاری و ندم هیچ وفایی ندارد کی لو ردوالعادوا لما نهوا عنه و انهم لکاذبون صبح کاذب وفا ندارد
Reason was saying to him, “Folly is with thee: with Folly (as thy companion), the promise will be broken.
عقل می‌گفتش حماقت با توست ** با حماقت عقل را آید شکست
The keeping of promises appertains to reason: thou hast not reason: begone, O thou whose value is that of an ass!
عقل را باشد وفای عهدها ** تو نداری عقل رو ای خربها
Reason remembers its covenant: understanding rends the veil of forgetfulness.
عقل را یاد آید از پیمان خود ** پرده‌ی نسیان بدراند خرد
Since thou hast not reason, forgetfulness is thy ruler: it is thy enemy and the bringer-to-naught of thy devising.”2290
From deficiency of reason the wretched moth does not re member the flame and the burning and the (crackling) sound (when its wings are scorched).
از کمی عقل پروانه‌ی خسیس ** یاد نارد ز آتش و سوز و حسیس
When its wings are burnt, it repents; (but) cupidity and forgetfulness dash it (again) into the flame.
چونک پرش سوخت توبه می‌کند ** آز و نسیانش بر آتش می‌زند
Grasp and apprehension and retentiveness and keeping in mind belong to Reason, for Reason has raised those (faculties).
ضبط و درک و حافظی و یادداشت ** عقل را باشد که عقل آن را فراشت
When the pearl is not there, how should its lustre exist? When there is none to remind (admonish the fool), how should he turn back (from folly)?
چونک گوهر نیست تابش چون بود ** چون مذکر نیست ایابش چون بود
Moreover, this wish (to escape from the consequences of his folly) arises from his want of reason, for he does not see what is the nature of that folly.2295
این تمنی هم ز بی‌عقلی اوست ** که نبیند کان حماقت را چه خوست
That contrition was the result of pain, not of Reason which is bright as a treasure.
آن ندامت از نتیجه‌ی رنج بود ** نه ز عقل روشن چون گنج بود
When the pain departed, that contrition became naught: that repentance and contrition hath not the worth (even) of dust.
چونک شد رنج آن ندامت شد عدم ** می‌نیرزد خاک آن توبه و ندم
That contrition burgeoned from (was produced by) the darkness of pain; hence (as the proverb says) day wipes out the words of night
آن ندم از ظلمت غم بست بار ** پس کلام اللیل یمحوه النهار
When the darkness of pain is gone and he (the fool) has be come happy, its result and product also goes from his heart.
چون برفت آن ظلمت غم گشت خوش ** هم رود از دل نتیجه و زاده‌اش
He is making vow’s of repentance, whilst the Pír, Reason, is crying, “Though they should be sent back, they would surely return.”2300
می‌کند او توبه و پیر خرد ** بانگ لو ردوا لعادوا می‌زند
Explaining that imagination (wahm) is the counterfeit of Reason and in opposition to it, and that though it resembles Reason it is not Reason; and the story of the replies given to each other by Moses, on whom be peace, who was the possessor of Reason, and Pharaoh, who was the possessor of imagination.
در بیان آنک وهم قلب عقلست و ستیزه‌ی اوست بدو ماند و او نیست و قصه‌ی مجاوبات موسی علیه‌السلام کی صاحب عقل بود با فرعون کی صاحب وهم بود
Reason is the contrary of sensuality: O brave man, do not call (by the name of) Reason that which is attached to sensuality.
عقل ضد شهوتست ای پهلوان ** آنک شهوت می‌تند عقلش مخوان
That which is a beggar of sensuality—call it imagination: imagination is the counterfeit of the sterling gold of the rational faculties.
وهم خوانش آنک شهوت را گداست ** وهم قلب نقد زر عقلهاست
Without a touchstone, imagination and reason are not clearly distinguished: quickly bring both to the touchstone.
بی‌محک پیدا نگردد وهم و عقل ** هر دو را سوی محک کن زود نقل
The Qur’án and the (spiritual) state of the Prophets are this touchstone: they, like a touchstone, say to the counterfeit coin, “Come,
این محک قرآن و حال انبیا ** چون منحک مر قلب را گوید بیا
That by contact with me thou mayst see thyself (and know) that thou art not worthy of my higher and lower (degrees of spirituality).”2305
تا ببینی خویش را ز آسیب من ** که نه‌ای اهل فراز و شیب من
If a saw make Reason (to be severed into) two halves, it (Reason) will be smiling like gold in the fire.
عقل را گر اره‌ای سازد دو نیم ** هم‌چو زر باشد در آتش او بسیم
Imagination belongs to Pharaoh, the world-incendiary; Reason to Moses, the spirit-enkindler.
وهم مر فرعون عالم‌سوز را ** عقل مر موسی به جان افروز را
Moses went on the way of non-existence (self-negation): Pharaoh said to him, “Tell (me), who art thou?”
رفت موسی بر طریق نیستی ** گفت فرعونش بگو تو کیستی
He said, “I am Reason, the messenger of the Almighty: I am the proof of God, I am the protection against error.”
گفت من عقلم رسول ذوالجلال ** حجةالله‌ام امانم از ضلال
“Nay,” said he, “hush, cease from (this ecstatic) outcry: tell (me) thy ancient lineage and name.”2310
گفت نی خامش رها کن های هو ** نسبت و نام قدیمت را بگو
“My lineage,” he said, “(is derived) from His dust-pit; my original name is ‘the meanest of His slaves.’
گفت که نسبت مر از خاکدانش ** نام اصلم کمترین بندگانش
I am the slave-born (slave) of that unique Lord—born of the (womb and) loins of slaves female and male.
بنده‌زاده‌ی آن خداوند وحید ** زاده از پشت جواری و عبید
My original lineage (is derived) from earth and water and clay: God gave unto water and clay a soul and heart.
نسبت اصلم ز خاک و آب و گل ** آب و گل را داد یزدان جان و دل
To earth also will return this earthen body of mine; to earth thou likewise wilt return, O terrible one.
مرجع این جسم خاکم هم به خاک ** مرجع تو هم به خاک ای سهمناک
Our origin and the origin of all the proud is from a piece of earth, and (there are) a hundred signs thereof;2315
اصل ما و اصل جمله سرکشان ** هست از خاکی و آن را صد نشان
For thy body receives support (sustenance) from the earth, and from earthly nutriment thy neck is wrapped in folds (of flesh).
که مدد از خاک می‌گیرد تنت ** از غذایی خاک پیچد گردنت
When the spirit departs, it (the body) will again become earth in the dreaded and horrible grave.
چون رود جان می‌شود او باز خاک ** اندر آن گور مخوف سهمناک
Both thou and we and all who resemble thee will become earth, and thy power will remain no more.”
هم تو و هم ما و هم اشباه تو ** خاک گردند و نماند جاه تو
He (Pharaoh) said, “Thou hast a name other than this lineage: truly that name is more proper for thee—
گفت غیر این نسب نامیت هست ** مر ترا آن نام خود اولیترست
‘Slave of Pharaoh and slave of his slaves,’ (a slave) whose body and soul were first nurtured by him (Pharaoh),2320
بنده‌ی فرعون و بنده‌ی بندگانش ** که ازو پرورد اول جسم و جانش
A hostile, insolent and unrighteous slave, who fled from this country on account of an ill-omened deed.
بنده‌ی یاغی طاغی ظلوم ** زین وطن بگریخته از فعل شوم
Thou art a murderer and treacherous and ungrateful: from just these qualities, forsooth, form a judgement (as to the rest).
خونی و غداری و حق‌ناشناس ** هم برین اوصاف خود می‌کن قیاس
(Thou art) in exile, despised and poor and threadbare, since thou didst not acknowledge gratitude and obligation to me.”
در غریبی خوار و درویش و خلق ** که ندانستی سپاس ما و حق
He (Moses) said, “Far be it that any other person should be a partner in Lordship with that King.
گفت حاشا که بود با آن ملیک ** در خداوندی کسی دیگر شریک
(He is) One: He hath no associate in Kingship; His slaves have no master but Him.2325
واحد اندر ملک او را یار نی ** بندگانش را جز او سالار نی
His creatures have no other owner: does any one claim partnership with Him except one that is doomed to perish?
نیست خلقش را دگر کس مالکی ** شرکتش دعوی کند جز هالکی
He hath made the design, He is my Designer; if another lay claim (to it), he is a seeker of iniquity.
نقش او کردست و نقاش من اوست ** غیر اگر دعوی کند او ظلم‌جوست
Thou canst not fashion my eyebrow: how canst thou know my soul?
تو نتوانی ابروی من ساختن ** چون توانی جان من بشناختن
Nay, ’tis thou who art the traitor and the insolent one, for thou claimest duality with God.
بلک آن غدار و آن طاغی توی ** که کنی با حق دعوی دوی