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5
619-668

  • 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 

  • How many an archer, for the sake of my plumage, shoots arrows at me (when I am) in the air!
  • چند تیرانداز بهر بالها  ** تیر سوی من کشد اندر هوا 

  • Since I have not strength and self-control (to preserve me) from this destiny and this affliction and these tribulations, 645
  • چون ندارم زور و ضبط خویشتن  ** زین قضا و زین بلا و زین فتن 

  • ’Tis better I should be ugly and hideous, that I may be safe amidst these mountains and deserts.
  • آن به آید که شوم زشت و کریه  ** تا بوم آمن درین کهسار و تیه 

  • These (feathers) are the weapons of my pride, O noble sir: pride brings a hundred afflictions on the proud.
  • این سلاح عجب من شد ای فتی  ** عجب آرد معجبان را صد بلا 

  • Explaining that accomplishments and intellectual abilities and worldly wealth are enemies to (spiritual) life, like the peacock's feathers.
  • بیان آنک هنرها و زیرکیها و مال دنیا هم‌چون پرهای طاوس عدو جانست 

  • Accomplishments, then, are a destruction to the (spiritually) ignorant man, for in his pursuit of the bait he does not see the trap.
  • پس هنر آمد هلاکت خام را  ** کز پی دانه نبیند دام را 

  • Free-will is good for him (alone) who is master of himself in (respect of obeying the command) ‘Fear ye (God).’
  • اختیار آن را نکو باشد که او  ** مالک خود باشد اندر اتقوا 

  • When there is no safeguarding (of one's self) and piety, beware, put far (from thee) the instrument (that serves as a means to sin): drop free-will. 650
  • چون نباشد حفظ و تقوی زینهار  ** دور کن آلت بینداز اختیار 

  • Those feathers are the object of my display (pride) and freewill: I will tear out the feathers, for they are in quest of my head.
  • جلوه‌گاه و اختیارم آن پرست  ** بر کنم پر را که در قصد سرست 

  • The self-restrained man deems his feathers to be naught, in order that his feathers may not cast him into calamity and bale.
  • نیست انگارد پر خود را صبور  ** تا پرش در نفکند در شر و شور 

  • Therefore his feathers are no harm to him: let him not tear them out, (for) if an arrow (of temptation) come (against him) he will present the shield (of self-restraint).
  • پس زیانش نیست پر گو بر مکن  ** گر رسد تیری به پیش آرد مجن 

  • But to me my beauteous feathers are an enemy, since I cannot restrain myself from making a display.
  • لیک بر من پر زیبا دشمنیست  ** چونک از جلوه‌گری صبریم نیست 

  • If self-restraint and safeguarding had been my guide, my (spiritual) conquest would have been increased by (the exercise of) free-will; 655
  • گر بدی صبر و حفاظم راه‌بر  ** بر فزودی ز اختیارم کر و فر 

  • (But) in (the case of) temptations I am like a child or a drunken man: the sword is unsuitable (out of place) in my hand.
  • هم‌چو طفلم یا چو مست اندر فتن  ** نیست لایق تیغ اندر دست من 

  • Had I possessed an intellect and conscience (to restrain me), the sword in my hand would have been (a means of gaining) victory.
  • گر مرا عقلی بدی و منزجر  ** تیغ اندر دست من بودی ظفر 

  • An intellect giving light like the sun is needed to wield the sword that never misses the right direction.
  • عقل باید نورده چون آفتاب  ** تا زند تیغی که نبود جز صواب 

  • Since I do not possess a resplendent intellect and righteousness (in religion), why, then, should not I throw my weapons into the well?
  • چون ندارم عقل تابان و صلاح  ** پس چرا در چاه نندازم سلاح 

  • I now throw my sword and shield into the well; for (otherwise) they will become the weapons of my adversary. 660
  • در چه اندازم کنون تیغ و مجن  ** کین سلاح خصم من خواهد شدن 

  • Since I do not possess strength and aid and support, he (the adversary) will seize my sword and smite me with it.
  • چون ندارم زور و یاری و سند  ** تیغم او بستاند و بر من زند 

  • In despite of this fleshly soul and evil-natured one who does not veil her face, I will rend my face,
  • رغم این نفس وقیحه‌خوی را  ** که نپوشد رو خراشم روی را 

  • That this beauty and perfection (of mine) may be impaired. When my face (beauty) remains no more, I shall not fall into woe.
  • تا شود کم این جمال و این کمال  ** چون نماند رو کم افتم در وبال 

  • When I rend (my face) with this intention, ’tis no sin, for this face ought to be covered with wounds.
  • چون بدین نیت خراشم بزه نیست  ** که به زخم این روی را پوشیدنیست 

  • If my heart had a modest disposition, my handsome face would produce naught but purity (goodness). 665
  • گر دلم خوی ستیری داشتی  ** روی خوبم جز صفا نفراشتی 

  • Since I did not see (in myself) strength and wisdom and righteousness, I saw the adversary and at once broke my weapons,
  • چون ندیدم زور و فرهنگ و صلاح  ** خصم دیدم زود بشکستم سلاح 

  • Lest my sword should become useful to him; lest my dagger should become hurtful to me.
  • تا نگردد تیغ من او را کمال  ** تا نگردد خنجرم بر من وبال 

  • I will continue to flee as long as my veins are running, (but) how should it be easy to escape from one's self?
  • می‌گریزم تا رگم جنبان بود  ** کی فرار از خویشتن آسان بود