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.
هیچ سحر و هیچ تلبیس و دغل ** می‌نبندد پرده بر اهل دول
No magic and no imposture and fraud will bind a veil upon the owners of (spiritual) empire.
پس همی گفتند با خود در جواب ** بازگونه می‌روی ای کژ خطاب1275
Hence they were saying to themselves in reply (to the Demon), “Thou art going upside down, O thou who art addressed falsely (by the name of Solomon).
بازگونه رفت خواهی همچنین ** سوی دوزخ اسفل اندر سافلین
Upside down likewise thou wilt go Hellward, the lowest among the low.
او اگر معزول گشتست و فقیر ** هست در پیشانیش بدر منیر
If he (Solomon) has been deposed and reduced to poverty, (yet) the radiant full-moon is on his forehead.
تو اگر انگشتری را برده‌ای ** دوزخی چون زمهریر افسرده‌ای
If thou hast carried off the (royal) signet-ring, (yet) thou art (as) a Hell frozen like (the region of) piercing cold.
ما ببوش و عارض و طاق و طرنب ** سر کجا که خود همی ننهیم سنب
On account of (the Demon's) ostentation and vain show and pomp and grandeur how (should we lay) the head (in obeisance before him)? for we will not lay (before him) even a hoof.
ور به غفلت ما نهیم او را جبین ** پنجه‌ی مانع برآید از زمین1280
And if heedlessly we should lay the forehead (on the ground in homage) to him, a preventing hand will rise up from the earth,
که منه آن سر مرین سر زیر را ** هین مکن سجده مرین ادبار را
(As though to say), ‘Do not lay the head before this headlong-fallen one; beware, do not bow down to this ill-fated wretch!’”
کردمی من شرح این بس جان‌فزا ** گر نبودی غیرت و رشک خدا
I would have given a very soul-quickening exposition of this (story), were it not for the indignation and jealousy of God.
هم قناعت کن تو بپذیر این قدر ** تا بگویم شرح این وقتی دگر
Still, be content and accept this (insufficient) amount, that I may explain (the whole of) this at another time.
نام خود کرده سلیمان نبی ** روی‌پوشی می‌کند بر هر صبی
He (the Demon), having called himself by the name of the prophet Solomon, makes it a mask to deceive every (foolish) boy.
در گذر از صورت و از نام خیز ** از لقب وز نام در معنی گریز1285
Pass on from the (outward) form and rise beyond the name: flee from title and from name (and enter) into reality.
پس بپرس از حد او وز فعل او ** در میان حد و فعل او را بجو
Inquire, then, about his (spiritual) degree and his (interior) actions: in the midst of his degree and actions seek (to discover) him.
درآمدن سلیمان علیه‌السلام هر روز در مسجد اقصی بعد از تمام شدن جهت عبادت و ارشاد عابدان و معتکفان و رستن عقاقیر در مسجد
How Solomon, on whom be peace, entered the Farther Mosque daily, after its completion, for the purpose of worshipping and directing the worshippers and devotees; and how medicinal herbs grew in the Mosque.
هر صباحی چون سلیمان آمدی ** خاضع اندر مسجد اقصی شدی
Every morning, when Solomon came and made supplication in the Farther Mosque.
نوگیاهی رسته دیدی اندرو ** پس بگفتی نام و نفع خود بگو
He saw that a new plant had grown there; then he would say, “Tell thy name and use.
تو چه دارویی چیی نامت چیست ** تو زیان کی و نفعت بر کیست
What medicine art thou? What art thou? What is thy name? To whom art thou hurtful and for whom is thy usefulness?”
پس بگفتی هر گیاهی فعل و نام ** که من آن را جانم و این را حمام1290
Then every plant would tell its effect and name, saying “I am life to that one, and death to this one.
من مرین را زهرم و او را شکر ** نام من اینست بر لوح از قدر
I am poison to this one, and sugar to that one: this is my name (inscribed) on the Tablet by (the pen of) the Divine decree.”
پس طبیبان از سلیمان زان گیا ** عالم و دانا شدندی مقتدی
Then (by hearing) from Solomon about those plants the physicians became learned and wise authorities (on medicine),