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
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
Beware! Do not run in pursuit of the crow-like fleshly soul, for it carries (thee) to the graveyard, not towards the orchard.
هین مدو اندر پی نفس چو زاغ ** کو به گورستان برد نه سوی باغ
If thou go, go in pursuit of the ‘Anqá of the heart, towards the Qáf and Farther Mosque of the heart.
گر روی رو در پی عنقای دل ** سوی قاف و مسجد اقصای دل
Every moment from thy cogitation a new plant is growing in thy Farther Mosque.
نوگیاهی هر دم ز سودای تو ** می‌دمد در مسجد اقصای تو
Do thou, like Solomon, give it its due: investigate it, do not lay upon it the foot of rejection,1315
تو سلیمان‌وار داد او بده ** پی بر از وی پای رد بر وی منه
Because the various sorts of plants declare to thee the (inward) state of this firm-set earth.
زانک حال این زمین با ثبات ** باز گوید با تو انواع نبات
Whether in the earth there are sugar-canes or only (common) reeds, every earth (soil) is interpreted by its plants.
در زمین گر نیشکر ور خود نیست ** ترجمان هر زمین نبت ویست
Therefore the heart's soil, whereof thought was (ever) the plant—(those) thoughts have revealed the heart's secrets.
پس زمین دل که نبتش فکر بود ** فکرها اسرار دل را وا نمود
If I find in the company him that draws the discourse (from me towards himself), I, like the garden, will grow hundreds of thousands of roses;
گر سخن‌کش یابم اندر انجمن ** صد هزاران گل برویم چون چمن
And if at that time I find (there) the scoundrel who kills the discourse, the deep sayings will flee, like a thief, from my heart.1320
ور سخن‌کش یابم آن دم زن به مزد ** می‌گریزد نکته‌ها از دل چو دزد
The movement of every one is towards the Drawer: the true drawing is not like the false drawing.
جنبش هر کس به سوی جاذبست ** جذب صدق نه چو جذب کاذبست
Sometimes thou art going astray, sometimes aright: the cord is not visible, nor He who is drawing thee.
می‌روی گه گمره و گه در رشد ** رشته پیدا نه و آنکت می‌کشد
Thou art a blind camel, and thy toggle is in (His) keeping: do thou regard the act of drawing, do not regard thy toggle.
اشتر کوری مهار تو رهین ** تو کشش می‌بین مهارت را مبین
If the Drawer and the toggle became perceptible (to the senses), then this world would no longer remain the abode of heedlessness (delusion).
گر شدی محسوس جذاب و مهار ** پس نماندی این جهان دارالغرار
(If) the infidel saw that he was going after a cur and was being made subject to the hideous Devil,1325
گبر دیدی کو پی سگ می‌رود ** سخره‌ی دیو ستنبه می‌شود
How should he go at its heels like a catamite (base sycophant)? The infidel too would step back.
در پی او کی شدی مانند حیز ** پی خود را واکشیدی گبر نیز
If the cow were acquainted with the butchers, how should she follow them to that (butcher's) shop,
گاو گر واقف ز قصابان بدی ** کی پی ایشان بدان دکان شدی
Or eat bran from their hands, or give them milk on account of (their) coaxing (her)?
یا بخوردی از کف ایشان سبوس ** یا بدادی شیرشان از چاپلوس
And if she ate, how should the fodder be digested by her, if she were aware of the purpose of the fodder?