بخش 31 - 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.

They are in the low and sensual world: they have been confined in this pit on account of sin.

The good and the evil (alike) learn magic and the opposite of magic from these twain involuntarily;

But first they admonish him, saying, “Beware, do not learn and pick up magic from us: We teach this magic, O such and such, for the purpose of trial and probation;

(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).”

Desires are like sleeping dogs: good and evil are hidden in them.

When there is no power (of action), this troop (of desires) are asleep and silent like faggots (smouldering in the fire),

Until (when) a carcase comes into view, the blast of the trumpet of greed strikes on (suddenly rouses) the dogs.

When the carcase of a donkey appears in the parish, a hundred sleeping dogs are awakened by it.

The greedy desires that had gone into the concealment of the Unseen rush out and display themselves.

Every hair on every dog becomes (like) a sooth, though they wag their tails (fawningly) for the sake of gaining their object.

His (the dog's) under-half is cunning, (while) the upper (half) is anger, like a poor fire that gets faggots (fuel);

Flame on flame reaches (it) from (the realm of) non-spatiality: the smoke of its blaze goes up to the sky.

In this body (of ours) a hundred such dogs are sleeping: when they have no prey (in sight), they are hidden.

Or they resemble falcons with eyes sealed (covered); (yet) in the veil (hood) consumed with passion for a prey,

Till he (the Falconer) lifts the hood and it (the falcon) sees the prey: then it circles the mountains (in pursuit).

The appetite of the sick man is quiescent: his thoughts are going (are turned) towards health.

When he sees bread and apples and water-melons, his relish and his fear of injury (to himself) come into conflict.

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;

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.