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4
1276-1300

  • 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