وای آن شه که وزیرش این بود ** جای هر دو دوزخ پر کین بود
Alas for the king whose vizier is this (carnal intellect): the place (abode) of them both is vengeful Hell.
شاد آن شاهی که او را دست‌گیر ** باشد اندر کار چون آصف وزیر1250
Happy is the king whose helper in affairs is a vizier like Ásaf.
شاه عادل چون قرین او شود ** نام آن نور علی نور این بود
When the just king is associated with him, his (the king's) name is light upon light.
چون سلیمان شاه و چون آصف وزیر ** نور بر نورست و عنبر بر عبیر
A king like Solomon and a vizier like Ásaf are light upon light and ambergris upon ‘abír.
شاه فرعون و چو هامانش وزیر ** هر دو را نبود ز بدبختی گزیر
(When) the king (is like) Pharaoh and his vizier like Hámán, ill-fortune is inevitable for both.
پس بود ظلمات بعضی فوق بعض ** نه خرد یار و نه دولت روز عرض
Then it is (a case of) darkness, one part over another: neither intellect nor fortune shall be their friend on the Day of Judgement.
من ندیدم جز شقاوت در لام ** گر تو دیدستی رسان از من سلام1255
I have not seen aught but misery in the vile: if thou hast seen (aught else), convey (to them) the salaam (of felicitation) from me.
هم‌چو جان باشد شه و صاحب چو عقل ** عقل فاسد روح را آرد بنقل
The king is as the spirit, and the vizier as the intellect: the corrupt intellect brings the spirit into movement (towards corruption).
آن فرشته‌ی عقل چون هاروت شد ** سحرآموز دو صد طاغوت شد
When the angelical intellect became a Hárút, it became the teacher in magic to two hundred devils.
عقل جزوی را وزیر خود مگیر ** عقل کل را ساز ای سلطان وزیر
Do not take the particular (individual) intellect as thy vizier: make the Universal Intellect thy vizier, O king.
مر هوا را تو وزیر خود مساز ** که برآید جان پاکت از نماز
Do not make sensuality thy vizier, else thy pure spirit will cease from prayer,
کین هوا پر حرص و حالی‌بین بود ** عقل را اندیشه یوم دین بود1260
For this sensuality is full of greed and sees (only) the immediate present, (whereas) the Intellect takes thought for the Day of Judgement.
عقل را دو دیده در پایان کار ** بهر آن گل می‌کشد او رنج خار
The two eyes of the Intellect are (fixed) on the end of things: it endures the pain of the thorn for the sake of that Rose
که نفرساید نریزد در خزان ** باد هر خرطوم اخشم دور از آن
Which does not fade and drop in autumn—far from it be the wind (breath) of every nose that cannot smell!
نشستن دیو بر مقام سلیمان علیه‌السلام و تشبه کردن او به کارهای سلیمان علیه‌السلام و فرق ظاهر میان هر دو سلیمان و دیو خویشتن را سلیمان بن داود نام کردن
How the Demon sat on the place (throne) of Solomon, on whom be peace, and imitated his actions; and concerning the manifest difference between the two Solomons, and how the Demon called himself Solomon son of David.
ورچه عقلت هست با عقل دگر ** یار باش و مشورت کن ای پدر
Even if thou hast intellect, associate and consult with another intellect, O father.
با دو عقل از بس بلاها وا رهی ** پای خود بر اوج گردونها نهی
With two intellects thou wilt be delivered from many afflictions: thou wilt plant thy foot on the summit of the heavens.
دیو گر خود را سلیمان نام کرد ** ملک برد و مملکت را رام کرد1265
If the Demon called himself Solomon and won the kingdom and made the empire subject (to him),
صورت کار سلیمان دیده بود ** صورت اندر سر دیوی می‌نمود
(It was because) he had seen (and imitated) the form of Solomon's action; (but) within the form the spirit of demonry was appearing.
خلق گفتند این سلیمان بی‌صفاست ** از سلیمان تا سلیمان فرقهاست
The people said, “This Solomon is without excellence: there are (great) differences between (that) Solomon and (this) Solomon.”
او چو بیداریست این هم‌چون وسن ** هم‌چنانک آن حسن با این حسن
He (the former) is like wakefulness, this one is like sleep; (there is as much difference) as between that Hasan and this Hasan.
دیو می‌گفتی که حق بر شکل من ** صورتی کردست خوش بر اهرمن
The Demon would reply, “God has bestowed on Ahriman a pleasing form (aspect) in the likeness of me.
دیو را حق صورت من داده است ** تا نیندازد شما را او بشست1270
God hath given my aspect to the Devil: let him not cast you into his net!
گر پدید آید به دعوی زینهار ** صورت او را مدارید اعتبار
If he appear with the pretence (that he is really I), beware! Do not have regard to his (outward) form.”
دیوشان از مکر این می‌گفت لیک ** می‌نمود این عکس در دلهای نیک
The Demon was saying this to them from guile, but in good (enlightened) hearts the reverse of this was apparent.
نیست بازی با ممیز خاصه او ** که بود تمییز و عقلش غیب‌گو
There is no playing tricks with the discerning man, especially (with) him whose discernment and intelligence speak of the Unseen.