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4
1262-1311

  • 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
  • Consider whether this intellect of ours can learn any trade without a master.
  • هیچ حرفت را ببین کین عقل ما ** تاند او آموختن بی‌اوستا
  • Although it (the intellect) was hair-splitting (subtle and ingenious) in contrivance, no trade was subdued (brought under command) without a master.
  • گرچه اندر مکر موی‌اشکاف بد ** هیچ پیشه رام بی‌استا نشد
  • If knowledge of a trade were (derived) from this intellect, any trade would be acquired without a master. 1300
  • دانش پیشه ازین عقل ار بدی ** پیشه‌ی بی‌اوستا حاصل شدی
  • How Qábíl (Cain) learned the trade of grave-digging from the crow (raven), before knowledge of grave-digging and graves existed in the world.
  • آموختن پیشه گورکنی قابیل از زاغ پیش از آنک در عالم علم گورکنی و گور بود
  • When was grave-digging, which was the meanest trade (of all), (acquired) from thought and cunning and meditation?
  • کندن گوری که کمتر پیشه بود ** کی ز فکر و حیله و اندیشه بود
  • If Qábíl had possessed this understanding, how should he have placed (the body of) Hábíl (Abel) on his head?—
  • گر بدی این فهم مر قابیل را ** کی نهادی بر سر او هابیل را
  • Saying, “Where shall I hide this murdered one, this man bestained with blood and earth?”
  • که کجا غایب کنم این کشته را ** این به خون و خاک در آغشته را
  • He espied a crow which had taken up a dead crow in its mouth and was approaching (ever) so quickly.
  • دید زاغی زاغ مرده در دهان ** بر گرفته تیز می‌آمد چنان
  • It came down from the air and began skilfully to dig a grave for it (the dead crow) for the purpose of teaching (him). 1305
  • از هوا زیر آمد و شد او به فن ** از پی تعلیم او را گورکن
  • Then with its talons it raised dust from the ground and speedily put the dead crow in the grave.
  • پس به چنگال از زمین انگیخت گرد ** زود زاغ مرده را در گور کرد
  • It buried it, then it covered it with earth: the crow was endowed with knowledge through the inspiration (given) of God.
  • دفن کردش پس بپوشیدش به خاک ** زاغ از الهام حق بد علم‌ناک
  • Qábíl cried, “Oh, fie on my intellect! for a crow is superior to me in skill.”
  • گفت قابیل آه شه بر عقل من ** که بود زاغی ز من افزون به فن
  • 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 کل را گفت مازاغ البصر ** عقل جزوی می‌کند هر سو نظر
  • 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. 1310
  • عقل مازاغ است نور خاصگان ** عقل زاغ استاد گور مردگان
  • The spirit that flies after crows—the crow carries it towards the graveyard.
  • جان که او دنباله‌ی زاغان پرد ** زاغ او را سوی گورستان برد