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4
1271-1320

  • 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 خطاب 1275
  • 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 زمین 1280
  • 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 گریز 1285
  • 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 حمام 1290
  • 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 نیست 1295
  • 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.

  • دانش پیشه ازین عقل ار بدی ** پیشه‌ی بی‌اوستا حاصل شدی 1300
  • If knowledge of a trade were (derived) from this intellect, any trade would be acquired without a master.

  • آموختن پیشه گورکنی قابیل از زاغ پیش از آنک در عالم علم گورکنی و گور بود
  • How Qábíl (Cain) learned the trade of grave-digging from the crow (raven), before knowledge of grave-digging and graves existed in the world.

  • کندن گوری که کمتر پیشه بود ** کی ز فکر و حیله و اندیشه بود
  • When was grave-digging, which was the meanest trade (of all), (acquired) from thought and cunning and meditation?

  • گر بدی این فهم مر قابیل را ** کی نهادی بر سر او هابیل را
  • If Qábíl had possessed this understanding, how should he have placed (the body of) Hábíl (Abel) on his head?—

  • که کجا غایب کنم این کشته را ** این به خون و خاک در آغشته را
  • Saying, “Where shall I hide this murdered one, this man bestained with blood and earth?”

  • دید زاغی زاغ مرده در دهان ** بر گرفته تیز می‌آمد چنان
  • He espied a crow which had taken up a dead crow in its mouth and was approaching (ever) so quickly.

  • از هوا زیر آمد و شد او به فن ** از پی تعلیم او را گورکن 1305
  • It came down from the air and began skilfully to dig a grave for it (the dead crow) for the purpose of teaching (him).

  • پس به چنگال از زمین انگیخت گرد ** زود زاغ مرده را در گور کرد
  • Then with its talons it raised dust from the ground and speedily put the dead crow in the grave.

  • دفن کردش پس بپوشیدش به خاک ** زاغ از الهام حق بد علم‌ناک
  • It buried it, then it covered it with earth: the crow was endowed with knowledge through the inspiration (given) of God.

  • گفت قابیل آه شه بر عقل من ** که بود زاغی ز من افزون به فن
  • Qábíl cried, “Oh, fie on my intellect! for a crow is superior to me in skill.”

  • عقل کل را گفت مازاغ البصر ** عقل جزوی می‌کند هر سو نظر
  • Concerning the Universal Intellect He (God) hath said, “The sight did not rove (má zágh),” (but) the particular intellect is looking in every direction.

  • عقل مازاغ است نور خاصگان ** عقل زاغ استاد گور مردگان 1310
  • The Intellect whose sight does not rove (‘aql-i má zágh) is the light of the elect; the crow-intellect (‘aql-i zágh) is the sexton for the (spiritually) dead.

  • جان که او دنباله‌ی زاغان پرد ** زاغ او را سوی گورستان برد
  • The spirit that flies after crows—the crow carries it towards the graveyard.

  • هین مدو اندر پی نفس چو زاغ ** کو به گورستان برد نه سوی باغ
  • Beware! Do not run in pursuit of the crow-like fleshly soul, for it carries (thee) to the graveyard, not towards the orchard.

  • گر روی رو در پی عنقای دل ** سوی قاف و مسجد اقصای دل
  • If thou go, go in pursuit of the ‘Anqá of the heart, towards the Qáf and Farther Mosque of the heart.

  • نوگیاهی هر دم ز سودای تو ** می‌دمد در مسجد اقصای تو
  • Every moment from thy cogitation a new plant is growing in thy Farther Mosque.

  • تو سلیمان‌وار داد او بده ** پی بر از وی پای رد بر وی منه 1315
  • Do thou, like Solomon, give it its due: investigate it, do not lay upon it the foot of rejection,

  • زانک حال این زمین با ثبات ** باز گوید با تو انواع نبات
  • Because the various sorts of plants declare to thee the (inward) state of this firm-set earth.

  • در زمین گر نیشکر ور خود نیست ** ترجمان هر زمین نبت ویست
  • Whether in the earth there are sugar-canes or only (common) reeds, every earth (soil) is interpreted by its plants.

  • پس زمین دل که نبتش فکر بود ** فکرها اسرار دل را وا نمود
  • Therefore the heart's soil, whereof thought was (ever) the plant—(those) thoughts have revealed the heart's secrets.

  • گر سخن‌کش یابم اندر انجمن ** صد هزاران گل برویم چون چمن
  • If I find in the company him that draws the discourse (from me towards himself), I, like the garden, will grow hundreds of thousands of roses;

  • ور سخن‌کش یابم آن دم زن به مزد ** می‌گریزد نکته‌ها از دل چو دزد 1320
  • And if at that time I find (there) the scoundrel who kills the discourse, the deep sayings will flee, like a thief, from my heart.