چون نباشد حارس آن نور مجید ** که هزاران آفتاب آرد پدید
How should that glorious light, which brings thousands of suns into view, not be a guardian?
تو به نور او همی رو در امان ** در میان اژدها و کزدمان
By his light do thou walk always in safety amidst dragons and scorpions.
پیش پیشت می‌رود آن نور پاک ** می‌کند هر ره‌زنی را چاک‌چاک610
That holy light is going in front of thee and tearing every highwayman to pieces.
یوم لا یخزی النبی راست دان ** نور یسعی بین ایدیهم بخوان
Know aright (the meaning of the text) on the Day when He (God) will not put the Prophet to shame; read (their) light shall run before them.
گرچه گردد در قیامت آن فزون ** از خدا اینجا بخواهید آزمون
Although that (light) will be increased at the Resurrection, (yet) beg of God (to grant thee) trial (of it) here;
کو ببخشد هم به میغ و هم به ماغ ** نور جان والله اعلم بالبلاغ
For He bestows spiritual light both on cloud and mist, and God best knoweth how to impart (it).
بازگردانیدن سلیمان علیه‌السلام رسولان بلقیس را به آن هدیه‌ها کی آورده بودند سوی بلقیس و دعوت کردن بلقیس را به ایمان و ترک آفتاب‌پرستی
How Solomon, on whom be peace, bade the envoys of Bilqís return to her with the gifts which they had brought; and how he called Bilqís to (accept) the Faith and to abandon sun-worship.
باز گردید ای رسولان خجل ** زر شما را دل به من آرید دل
“O shamefaced envoys, turn back! The gold is yours: bring unto me the heart, the (pure) heart!
این زر من بر سر آن زر نهید ** کوری تن فرج استر را دهید615
Lay this gold of mine on the top of that gold (of yours): date corporis caecitatem pudendo mulae.” [Lay this gold of mine on the top of that gold (of yours): give the body’s blindness (its blind desire for gold) to a (female) mule’s private part.”]
Annulo aureo pudendum mulae idoneum est; the lover’s gold is the pallid yellow countenance; [A mule’s private part is suitable (as a hiding place) for a ring of gold; the lover’s gold is the pallid yellow countenance;]
که نظرگاه خداوندست آن ** کز نظرانداز خورشیدست کان
For that (countenance) is the object of the Lord’s regard, while the mine (of gold) results from the sun’s casting looks (of favour).
کو نظرگاه شعاع آفتاب ** کو نظرگاه خداوند لباب
How can (that which is) the sunbeams’ object of regard be compared with (that which is) an object of regard to the Lord of the quintessence’?
از گرفت من ز جان اسپر کنید ** گرچه اکنون هم گرفتار منید
“Make of your souls a shield against my taking (you) captive, though (in truth) ye are my captives even now.”
مرغ فتنه دانه بر بامست او ** پر گشاده بسته‌ی دامست او620
The bird tempted by the bait is (still) on the roof: with wings outspread, it is (nevertheless) imprisoned in the trap.
چون به دانه داد او دل را به جان ** ناگرفته مر ورا بگرفته دان
Inasmuch as with (all) its soul it has given its heart to (has become enamoured of) the bait, deem it caught, (though apparently it is still) uncaught.
آن نظرها که به دانه می‌کند ** آن گره دان کو به پا برمی‌زند
Deem the looks which it is directing to the bait to be the knot that it is tying on its legs.
دانه گوید گر تو می‌دزدی نظر ** من همی دزدم ز تو صبر و مقر
The bait says, “If thou art stealing thy looks (away from me) I am stealing from thee patience and constancy.
چون کشیدت آن نظر اندر پیم ** پس بدانی کز تو من غافل نیم
When those looks have drawn thee after me, then thou wilt know that I am not inattentive to thee.”
قصه‌ی عطاری کی سنگ ترازوی او گل سرشوی بود و دزدیدن مشتری گل خوار از آن گل هنگام سنجیدن شکر دزدیده و پنهان
Story of the druggist whose balance-weight was clay for washing the head; and how a customer, who was a clay-eater, stole some of that clay covertly and secretly, whilst sugar was being weighed.
پیش عطاری یکی گل‌خوار رفت ** تا خرد ابلوج قند خاص زفت625
A certain clay-eater went to a druggist to buy (a quantity of) fine hard sugar-loaf.
پس بر عطار طرار دودل ** موضع سنگ ترازو بود گل
Now, at the druggist's, (who was) a crafty vigilant man, in place of the balance-weight there was clay.
گفت گل سنگ ترازوی منست ** گر ترا میل شکر بخریدنست
He said, “If you want to buy sugar, my balance-weight is clay.”
گفت هستم در مهمی قندجو ** سنگ میزان هر چه خواهی باش گو
He (the customer) said, “I am requiring sugar for an urgent affair: let the balance-weight be whatever you wish.”
گفت با خود پیش آنک گل‌خورست ** سنگ چه بود گل نکوتر از زرست
To himself he said, “What does the weight matter to one that eats clay? Clay is better than gold.”
هم‌چو آن دلاله که گفت ای پسر ** نو عروسی یافتم بس خوب‌فر630
As the dallála (go-between) who said, “O son, I have found a very beautiful new bride (for you).
سخت زیبا لیک هم یک چیز هست ** که آن ستیره دختر حلواگرست
(She is) exceedingly pretty, but there is just one thing, that the lady is a confectioner's daughter.”
گفت بهتر این چنین خود گر بود ** دختر او چرب و شیرین‌تر بود
“(All the) better,” said he; “if it is indeed so, his daughter will be fatter and sweeter.”
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.