They all lifted up their voices (to dispute) with him, saying, “Those covetous ones who sowed (the seed of) means,
جمله با وی بانگها برداشتند ** کان حریصان که سببها کاشتند
Myriads on myriads of men and women—why, then, did they remain deprived of fortune?
صد هزار اندر هزار از مرد و زن ** پس چرا محروم ماندند از زمن
From the beginning of the world myriads of generations have opened a hundred mouths, like dragons:950
صد هزاران قرن ز آغاز جهان ** همچو اژدرها گشاده صد دهان
Those clever people devised plots (of such power) that the mountain thereby was torn up from its foundation.
مکرها کردند آن دانا گروه ** که ز بن بر کنده شد ز آن مکر کوه
The Glorious (God) described their plots (when He said): (though their guile be such) that the tops of the mountains might be moved thereby.
کرد وصف مکرهاشان ذو الجلال ** لتزول منه اقلال الجبال
(But) except the portion which came to pass (was predestined) in eternity, nothing showed its face (accrued to them) from their hunting and doing.
جز که آن قسمت که رفت اندر ازل ** روی ننمود از شکار و از عمل
They all fell from (failed in) plan and act: the acts and decrees of the Maker remained.
جمله افتادند از تدبیر و کار ** ماند کار و حکم‌‌های کردگار
O illustrious one, do not regard work as aught but a name! O cunning one, think not that exertion is aught but a vain fancy!”955
کسب جز نامی مدان ای نامدار ** جهد جز وهمی مپندار ای عیار
How ‘Azrá‘íl (Azrael) looked at a certain man, and how that man fled to the palace of Solomon; and setting forth the superiority of trust in God to exertion and the uselessness of the latter.
نگریستن عزراییل بر مردی و گریختن آن مرد در سرای سلیمان و تقریر ترجیح توکل بر جهد و قلت فایده‌‌ی جهد
One forenoon a freeborn (noble) man arrived and ran into Solomon's hall of justice,
زاد مردی چاشتگاهی در رسید ** در سرا عدل سلیمان در دوید
His countenance pale with anguish and both lips blue. Then Solomon said, “Good sir, what is the matter?”
رویش از غم زرد و هر دو لب کبود ** پس سلیمان گفت ای خواجه چه بود
He replied, “Azrael cast on me such a look, so full of wrath and hate.”
گفت عزراییل در من این چنین ** یک نظر انداخت پر از خشم و کین
“Come,” said the king, “what (boon) do you desire now? Ask (it)!” “O protector of my life,” said he, “command the wind,
گفت هین اکنون چه می‌‌خواهی بخواه ** گفت فرما باد را ای جان پناه
To bear me from here to India. Maybe, when thy slave is come thither he will save his life.”960
تا مرا ز ینجا به هندستان برد ** بو که بنده کان طرف شد جان برد
Lo, the people are fleeing from poverty: hence are they a mouthful for (a prey to) covetousness and expectation.
نک ز درویشی گریزانند خلق ** لقمه‌‌ی حرص و امل ز آنند خلق
The fear of poverty is like that (man's) terror: know thou that covetousness and striving are (like) India (in this tale).
ترس درویشی مثال آن هراس ** حرص و کوشش را تو هندستان شناس
He (Solomon) commanded the wind to bear him quickly over the water to the uttermost part of India.
باد را فرمود تا او را شتاب ** برد سوی قعر هندستان بر آب
Next day, at the time of conference and meeting, Solomon said to Azrael:
روز دیگر وقت دیوان و لقا ** پس سلیمان گفت عزراییل را
“Didst thou look with anger on that Moslem in order that he might wander (as an exile) far from his home?”965
کان مسلمان را بخشم از چه چنان ** بنگریدی تا شد آواره ز خان
Azrael said, “When did I look (on him) angrily? I saw him as I passed by, (and looked at him) in astonishment,
گفت من از خشم کی کردم نظر ** از تعجب دیدمش در رهگذر
For God had commanded me, saying, ‘Hark, to-day do thou take his spirit in India.’
که مرا فرمود حق که امروز هان ** جان او را تو به هندستان ستان
From wonder I said (to myself), ‘(Even) if he has a hundred wings, ’tis a far journey for him to be in India (to-day).’”
از عجب گفتم گر او را صد پر است ** او به هندستان شدن دور اندر است
In like manner judge of all the affairs of this world and open your eye and see!
تو همه کار جهان را همچنین ** کن قیاس و چشم بگشا و ببین
From whom shall we flee? From ourselves? Oh, absurdity! From whom shall we take (ourselves) away? From God? Oh, crime!970
از که بگریزیم از خود ای محال ** از که برباییم از حق ای وبال
How the lion again declared exertion to be superior to trust in God and expounded the advantages of exertion.
باز ترجیح‌‌نهادن شیر جهد را بر توکل و فواید جهد را بیان کردن
“Yes,” said the lion; “but at the same time consider the exertions of the prophets and the true believers.
شیر گفت آری و لیکن هم ببین ** جهدهای انبیا و مومنین
God, exalted is He, prospered their exertion and what they suffered of oppression and heat and cold.
حق تعالی جهدشان را راست کرد ** آن چه دیدند از جفا و گرم و سرد