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4
1268-1292

  • He (the former) is like wakefulness, this one is like sleep; (there is as much difference) as between that Hasan and this Hasan.
  • او چو بیداریست این هم‌چون وسن ** هم‌چنانک آن حسن با این حسن

  • The Demon would reply, “God has bestowed on Ahriman a pleasing form (aspect) in the likeness of me.
  • دیو می‌گفتی که حق بر شکل من ** صورتی کردست خوش بر اهرمن

  • God hath given my aspect to the Devil: let him not cast you into his net! 1270
  • دیو را حق صورت من داده است ** تا نیندازد شما را او بشست

  • If he appear with the pretence (that he is really I), beware! Do not have regard to his (outward) form.”
  • گر پدید آید به دعوی زینهار ** صورت او را مدارید اعتبار

  • The Demon was saying this to them from guile, but in good (enlightened) hearts the reverse of this was apparent.
  • دیوشان از مکر این می‌گفت لیک ** می‌نمود این عکس در دلهای نیک

  • There is no playing tricks with the discerning man, especially (with) him whose discernment and intelligence speak of the Unseen.
  • نیست بازی با ممیز خاصه او ** که بود تمییز و عقلش غیب‌گو

  • No magic and no imposture and fraud will bind a veil upon the owners of (spiritual) empire.
  • هیچ سحر و هیچ تلبیس و دغل ** می‌نبندد پرده بر اهل دول

  • 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). 1275
  • پس همی گفتند با خود در جواب ** بازگونه می‌روی ای کژ خطاب

  • Upside down likewise thou wilt go Hellward, the lowest among the low.
  • بازگونه رفت خواهی همچنین ** سوی دوزخ اسفل اندر سافلین

  • If he (Solomon) has been deposed and reduced to poverty, (yet) the radiant full-moon is on his forehead.
  • او اگر معزول گشتست و فقیر ** هست در پیشانیش بدر منیر

  • If thou hast carried off the (royal) signet-ring, (yet) thou art (as) a Hell frozen like (the region of) piercing cold.
  • تو اگر انگشتری را برده‌ای ** دوزخی چون زمهریر افسرده‌ای

  • 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.
  • ما ببوش و عارض و طاق و طرنب ** سر کجا که خود همی ننهیم سنب

  • And if heedlessly we should lay the forehead (on the ground in homage) to him, a preventing hand will rise up from the earth, 1280
  • ور به غفلت ما نهیم او را جبین ** پنجه‌ی مانع برآید از زمین

  • (As though to say), ‘Do not lay the head before this headlong-fallen one; beware, do not bow down to this ill-fated wretch!’”
  • که منه آن سر مرین سر زیر را ** هین مکن سجده مرین ادبار را

  • I would have given a very soul-quickening exposition of this (story), were it not for the indignation and jealousy of God.
  • کردمی من شرح این بس جان‌فزا ** گر نبودی غیرت و رشک خدا

  • Still, be content and accept this (insufficient) amount, that I may explain (the whole of) this at another time.
  • هم قناعت کن تو بپذیر این قدر ** تا بگویم شرح این وقتی دگر

  • He (the Demon), having called himself by the name of the prophet Solomon, makes it a mask to deceive every (foolish) boy.
  • نام خود کرده سلیمان نبی ** روی‌پوشی می‌کند بر هر صبی

  • Pass on from the (outward) form and rise beyond the name: flee from title and from name (and enter) into reality. 1285
  • در گذر از صورت و از نام خیز ** از لقب وز نام در معنی گریز

  • Inquire, then, about his (spiritual) degree and his (interior) actions: in the midst of his degree and actions seek (to discover) him.
  • پس بپرس از حد او وز فعل او ** در میان حد و فعل او را بجو

  • 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.
  • درآمدن سلیمان علیه‌السلام هر روز در مسجد اقصی بعد از تمام شدن جهت عبادت و ارشاد عابدان و معتکفان و رستن عقاقیر در مسجد

  • Every morning, when Solomon came and made supplication in the Farther Mosque.
  • هر صباحی چون سلیمان آمدی ** خاضع اندر مسجد اقصی شدی

  • He saw that a new plant had grown there; then he would say, “Tell thy name and use.
  • نوگیاهی رسته دیدی اندرو ** پس بگفتی نام و نفع خود بگو

  • What medicine art thou? What art thou? What is thy name? To whom art thou hurtful and for whom is thy usefulness?”
  • تو چه دارویی چیی نامت چیست ** تو زیان کی و نفعت بر کیست

  • Then every plant would tell its effect and name, saying “I am life to that one, and death to this one. 1290
  • پس بگفتی هر گیاهی فعل و نام ** که من آن را جانم و این را حمام

  • 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.”
  • من مرین را زهرم و او را شکر ** نام من اینست بر لوح از قدر

  • Then (by hearing) from Solomon about those plants the physicians became learned and wise authorities (on medicine),
  • پس طبیبان از سلیمان زان گیا ** عالم و دانا شدندی مقتدی