گر نداری سنگ و سنگت از گلست ** این به و به گل مرا میوه‌ی دلست
“If you have no (proper) weight and your weight is of clay, this is better and better: clay is the fruit (desired) of my heart.”
اندر آن کفه‌ی ترازو ز اعتداد ** او به جای سنگ آن گل را نهاد
He (the druggist) placed the clay, because of its being ready (to his hand), in one scale of the balance instead of the (proper) weight;
پس برای کفه‌ی دیگر به دست ** هم به قدر آن شکر را می‌شکست635
Then, for the other scale, he was breaking with his hand the equivalent amount of sugar.
چون نبودش تیشه‌ای او دیر ماند ** مشتری را منتظر آنجا نشاند
Since he had no pick-axe, he took a long time and made the customer sit waiting.
رویش آن سو بود گل‌خور ناشکفت ** گل ازو پوشیده دزدیدن گرفت
(Whilst) his face was (turned) towards that (sugar), the clay-eater, unable to restrain himself, began covertly to steal the clay from him,
ترس ترسان که نباید ناگهان ** چشم او بر من فتد از امتحان
Terribly frightened lest his (the druggist's) eye should fall upon him of a sudden for the purpose of testing (his honesty).
دید عطار آن و خود مشغول کرد ** که فزون‌تر دزد هین ای روی‌زرد
The druggist saw it, but made himself busy, saying, “Come, steal more, O pale-faced one!
گر بدزدی وز گل من می‌بری ** رو که هم از پهلوی خود می‌خوری640
If you will be a thief and take some of my clay, go on (doing so), for you are eating out of your own side.
تو همی ترسی ز من لیک از خری ** من همی‌ترسم که تو کمتر خوری
You are afraid of me, but (only) because you are a (stupid) ass: I am afraid you will eat less (too little).
گرچه مشغولم چنان احمق نیم ** که شکر افزون کشی تو از نیم
Though I am occupied, I am not such a fool (as to suffer) that you should get too much of my sugar-cane.
چون ببینی مر شکر را ز آزمود ** پس بدانی احمق و غافل کی بود
When you see (find) by experience the (amount of) sugar (which you have bought), then you will know who was foolish and careless.”
مرغ زان دانه نظر خوش می‌کند ** دانه هم از دور راهش می‌زند
The bird looks pleased at the bait; still, the bait, (though) at a distance (from it), is waylaying it.
کز زنای چشم حظی می‌بری ** نه کباب از پهلوی خود می‌خوری645
If you are deriving some pleasure from the eye's cupidity, are not you eating roast-meat from your own side?
این نظر از دور چون تیرست و سم ** عشقت افزون می‌شود صبر تو کم
This looking from a distance is like arrows and poison: your fond passion is increased (thereby) and your self-restraint diminished.
مال دنیا دام مرغان ضعیف ** ملک عقبی دام مرغان شریف
Worldly riches are a trap for the weak birds; the kingdom of the next world is a trap for the noble birds,
تا بدین ملکی که او دامست ژرف ** در شکار آرند مرغان شگرف
To the end that by means of this kingdom, which is a deep trap, the great birds may be ensnared.
من سلیمان می‌نخواهم ملکتان ** بلک من برهانم از هر هلکتان
“I, Solomon, do not desire your kingdom; nay, but I will deliver you from every destruction;
کین زمان هستید خود مملوک ملک ** مالک ملک آنک بجهید او ز هلک650
For at this time ye are indeed slaves to the kingdom; the owner of the kingdom is he that escaped from destruction.”
بازگونه ای اسیر این جهان ** نام خود کردی امیر این جهان
Preposterously, O prisoner of this world, thou hast named thyself prince of this world.
ای تو بنده‌ی این جهان محبوس جان ** چند گویی خویش را خواجه‌ی جهان
O thou slave of this world, thou whose spirit is imprisoned, how long wilt thou call thyself lord of the world?
دلداری کردن و نواختن سلیمان علیه‌السلام مر آن رسولان را و دفع وحشت و آزار از دل ایشان و عذر قبول ناکردن هدیه شرح کردن با ایشان
How Solomon, on whom be peace, showed affection and kindness to the envoys and removed (feelings of) resentment and injury from their hearts and explained to them the reason for declining the gift.
ای رسولان می‌فرستمتان رسول ** رد من بهتر شما را از قبول
“O envoys, I will send you as envoys (to Bilqís): my refusal (of the gift) is better for you than acceptance.
پیش بلقیس آنچ دیدیت از عجب ** باز گویید از بیابان ذهب
Relate to Bilqís what marvellous things ye have seen concerning the desert of gold,
تا بداند که به زر طامع نه‌ایم ** ما زر از زرآفرین آورده‌ایم655
That she may know we do not covet gold: we have gotten gold from the gold-Creator,
آنک گر خواهد همه خاک زمین ** سر به سر زر گردد و در ثمین
At whose will the whole earth’s soil from end to end would become gold and precious pearls.”
حق برای آن کند ای زرگزین ** روز محشر این زمین را نقره گین
On that account, O thou who choosest gold, God will make this earth silvern on the Day of Resurrection.