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),
تا کتبهای طبیبی ساختند ** جسم را از رنج می‌پرداختند
So that they compiled medical books and were relieving the body from pain.
این نجوم و طب وحی انبیاست ** عقل و حس را سوی بی‌سو ره کجاست
This astronomy and medicine is (knowledge given by) Divine inspiration to the prophets: where is the way for intellect and sense (to advance) towards that which is without (spatial) direction?
عقل جزوی عقل استخراج نیست ** جز پذیرای فن و محتاج نیست1295
The particular (individual) intellect is not the intellect (capable) of production: it is only the receiver of science and is in need (of teaching).
قابل تعلیم و فهمست این خرد ** لیک صاحب وحی تعلیمش دهد
This intellect is capable of being taught and of apprehending, but (only) the man possessed of Divine inspiration gives it the teaching (which it requires).
جمله حرفتها یقین از وحی بود ** اول او لیک عقل آن را فزود
Assuredly, in their beginning, all trades (crafts and professions) were (derived) from Divine inspiration, but the intellect added (something) to them.
هیچ حرفت را ببین کین عقل ما ** تاند او آموختن بی‌اوستا
Consider whether this intellect of ours can learn any trade without a master.
گرچه اندر مکر موی‌اشکاف بد ** هیچ پیشه رام بی‌استا نشد
Although it (the intellect) was hair-splitting (subtle and ingenious) in contrivance, no trade was subdued (brought under command) without a master.