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
Assuredly, in their beginning, all trades (crafts and professions) were (derived) from Divine inspiration, but the intellect added (something) to them.
جمله حرفتها یقین از وحی بود ** اول او لیک عقل آن را فزود