کای عجب چونم نداد آن شه جواب ** با خیانت کرد رقعه‌بر ز تاب
And says, “Oh, ‘tis a wonder. How did the king give me no reply? Or (perchance) the carrier of the letter behaved treacherously because of the torment (of envy),
رقعه پنهان کرد و ننمود آن به شاه ** کو منافق بود و آبی زیر کاه
And concealed the letter and did not show it to the king; for he was a hypocrite and (like) a piece of water beneath straw.
رقعه‌ی دیگر نویسم ز آزمون ** دیگری جویم رسول ذو فنون
I will write another letter by way of test and seek another accomplished messenger.”
بر امیر و مطبخی و نامه‌بر ** عیب بنهاده ز جهل آن بی‌خبر1895
That heedless man ignorantly puts the blame on the Amir and the steward and the letter-carrier.
هیچ گرد خود نمی‌گردد که من ** کژروی کردم چو اندر دین شمن
Never does he go round about (inspect) himself and say, “I have acted perversely, like the idolater in (turning away from’ the true) religion.”
کژ وزیدن باد بر سلیمان علیه‌السلام به سبب زلت او
How the wind blew perversely against Solomon, on whom be peace, because of his lapse.
باد بر تخت سلیمان رفت کژ ** پس سلیمان گفت بادا کژ مغژ
The wind moved perversely against Solomon's throne. Then Solomon said, “O wind, do not creep (along) perversely.”
باد هم گفت ای سیلمان کژ مرو ** ور روی کژ از کژم خشمین مشو
The wind too said, “Do not move perversely (act wrongfully), O Solomon; and if thou move perversely, be not angry at my perverseness.
این ترازو بهر این بنهاد حق ** تا رود انصاف ما را در سبق
God set up these scales for the purpose that justice might be done to us in eternity.
از ترازو کم کنی من کم کنم ** تا تو با من روشنی من روشنم1900
(If) thou give short measure, I will give short measure; so long as thou art honest with me, I am honest (with thee).”
هم‌چنین تاج سلیمان میل کرد ** روز روشن را برو چون لیل کرد
Likewise, Solomon's tiara swerved to one side and made the bright day (dark) as night to him.
گفت تا جا کژ مشو بر فرق من ** آفتابا کم مشو از شرق من
He said, “O tiara, do not become awry on my head: O sun, do not decline from my orient.”
راست می‌کرد او به دست آن تاج را ** باز کژ می‌شد برو تاج ای فتی
He was putting the tiara straight with his hand, (but) the tiara always became awry for him again, O youth.
هشت بارش راست کرد و گشت کژ ** گفت تاجا چیست آخر کژ مغژ
Eight times he straightened it, and (each time) it became awry. He said, “Why, what is the matter, O tiara? Do not sag crookedly.”
گفت اگر صد ره کنی تو راست من ** کژ شوم چون کژ روی ای متمن1905
It replied, “If thou put me straight a hundred times, (’tis useless): I go awry since thou goest awry, O trusted one.”
پس سلیمان اندرونه راست کرد ** دل بر آن شهوت که بودش کرد سرد
Then Solomon put straight his inward part: he made his heart cold to (caused it to renounce) the lust which it had.
بعد از آن تاجش همان دم راست شد ** آنچنان که تاج را می‌خواست شد
Thereupon his tiara immediately became straight and such as he wished it to be.
بعد از آنش کژ همی کرد او به قصد ** تاج او می‌گشت تارک‌جو به قصد
Afterwards he was purposely making it awry, (but) the tiara always returned purposely (deliberately), seeking (its correct position on) the crown of his head.
هشت کرت کژ بکرد آن مهترش ** راست می‌شد تاج بر فرق سرش
Eight times did that prince make it awry, and (as many times) did it become straight on the crown of his head.
تاج ناطق گشت کای شه ناز کن ** چون فشاندی پر ز گل پرواز کن1910
The tiara began to speak, saying, “O king, (now) display pride (proud independence): since thou hast shaken thy wings free from the clay, take flight (soar aloft).
نیست دستوری کزین من بگذرم ** پرده‌های غیب این برهم درم
I have no permission to pass beyond this (point) and tear to pieces the veils of the mystery of this (matter).
بر دهانم نه تو دست خود ببند ** مر دهانم را ز گفت ناپسند
Lay thy hand on my mouth: shut my mouth (so as to restrain me) from unacceptable speech.”
پس ترا هر غم که پیش آید ز درد ** بر کسی تهمت منه بر خویش گرد
Do not you, then, whatsoever grief befall you, resentfully accuse any one: turn upon yourself.
ظن مبر بر دیگری ای دوستکام ** آن مکن که می‌سگالید آن غلام
Do not think evil of another, O you who gratify the desire of your friend: do not do that which that slave was meditating—
گاه جنگش با رسول و مطبخی ** گاه خشمش با شهنشاه سخی1915
Now his quarrel (was) with the messenger and the steward, now his anger (was directed) against the generous emperor.
هم‌چو فرعونی که موسی هشته بود ** طفلکان خلق را سر می‌ربود
You are like Pharaoh, who had left Moses (alone) and was taking off the heads of the people's babes: