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4
1247-1296

  • (If) a godly monitor give thee good advice, it will artfully put those words (of his) aside,
  • ناصحی ربانیی پندت دهد ** آن سخن را او به فن طرحی نهد

  • Saying, “These (words) are not well-founded: take heed, don't be carried away (by them); they are not (worth) so much: come to thyself (be sensible), don't be crazed.”
  • کین نه بر جایست هین از جا مشو ** نیست چندان با خود آ شیدا مشو

  • Alas for the king whose vizier is this (carnal intellect): the place (abode) of them both is vengeful Hell.
  • وای آن شه که وزیرش این بود ** جای هر دو دوزخ پر کین بود

  • Happy is the king whose helper in affairs is a vizier like Ásaf. 1250
  • شاد آن شاهی که او را دست‌گیر ** باشد اندر کار چون آصف وزیر

  • When the just king is associated with him, his (the king's) name is light upon light.
  • شاه عادل چون قرین او شود ** نام آن نور علی نور این بود

  • A king like Solomon and a vizier like Ásaf are light upon light and ambergris upon ‘abír.
  • چون سلیمان شاه و چون آصف وزیر ** نور بر نورست و عنبر بر عبیر

  • (When) the king (is like) Pharaoh and his vizier like Hámán, ill-fortune is inevitable for both.
  • شاه فرعون و چو هامانش وزیر ** هر دو را نبود ز بدبختی گزیر

  • Then it is (a case of) darkness, one part over another: neither intellect nor fortune shall be their friend on the Day of Judgement.
  • پس بود ظلمات بعضی فوق بعض ** نه خرد یار و نه دولت روز عرض

  • I have not seen aught but misery in the vile: if thou hast seen (aught else), convey (to them) the salaam (of felicitation) from me. 1255
  • من ندیدم جز شقاوت در لام ** گر تو دیدستی رسان از من سلام

  • The king is as the spirit, and the vizier as the intellect: the corrupt intellect brings the spirit into movement (towards corruption).
  • هم‌چو جان باشد شه و صاحب چو عقل ** عقل فاسد روح را آرد بنقل

  • When the angelical intellect became a Hárút, it became the teacher in magic to two hundred devils.
  • آن فرشته‌ی عقل چون هاروت شد ** سحرآموز دو صد طاغوت شد

  • Do not take the particular (individual) intellect as thy vizier: make the Universal Intellect thy vizier, O king.
  • عقل جزوی را وزیر خود مگیر ** عقل کل را ساز ای سلطان وزیر

  • Do not make sensuality thy vizier, else thy pure spirit will cease from prayer,
  • مر هوا را تو وزیر خود مساز ** که برآید جان پاکت از نماز

  • For this sensuality is full of greed and sees (only) the immediate present, (whereas) the Intellect takes thought for the Day of Judgement. 1260
  • کین هوا پر حرص و حالی‌بین بود ** عقل را اندیشه یوم دین بود

  • The two eyes of the Intellect are (fixed) on the end of things: it endures the pain of the thorn for the sake of that Rose
  • عقل را دو دیده در پایان کار ** بهر آن گل می‌کشد او رنج خار

  • Which does not fade and drop in autumn—far from it be the wind (breath) of every nose that cannot smell!
  • که نفرساید نریزد در خزان ** باد هر خرطوم اخشم دور از آن

  • How the Demon sat on the place (throne) of Solomon, on whom be peace, and imitated his actions; and concerning the manifest difference between the two Solomons, and how the Demon called himself Solomon son of David.
  • نشستن دیو بر مقام سلیمان علیه‌السلام و تشبه کردن او به کارهای سلیمان علیه‌السلام و فرق ظاهر میان هر دو سلیمان و دیو خویشتن را سلیمان بن داود نام کردن

  • Even if thou hast intellect, associate and consult with another intellect, O father.
  • ورچه عقلت هست با عقل دگر ** یار باش و مشورت کن ای پدر

  • With two intellects thou wilt be delivered from many afflictions: thou wilt plant thy foot on the summit of the heavens.
  • با دو عقل از بس بلاها وا رهی ** پای خود بر اوج گردونها نهی

  • If the Demon called himself Solomon and won the kingdom and made the empire subject (to him), 1265
  • دیو گر خود را سلیمان نام کرد ** ملک برد و مملکت را رام کرد

  • (It was because) he had seen (and imitated) the form of Solomon's action; (but) within the form the spirit of demonry was appearing.
  • صورت کار سلیمان دیده بود ** صورت اندر سر دیوی می‌نمود

  • The people said, “This Solomon is without excellence: there are (great) differences between (that) Solomon and (this) Solomon.”
  • خلق گفتند این سلیمان بی‌صفاست ** از سلیمان تا سلیمان فرقهاست

  • 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

  • So that they compiled medical books and were relieving the body from pain.
  • تا کتبهای طبیبی ساختند ** جسم را از رنج می‌پرداختند

  • 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?
  • این نجوم و طب وحی انبیاست ** عقل و حس را سوی بی‌سو ره کجاست

  • The particular (individual) intellect is not the intellect (capable) of production: it is only the receiver of science and is in need (of teaching). 1295
  • عقل جزوی عقل استخراج نیست ** جز پذیرای فن و محتاج نیست

  • 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).
  • قابل تعلیم و فهمست این خرد ** لیک صاحب وحی تعلیمش دهد