How Solomon, on whom be peace

How Solomon, on whom be peace

How Solomon, on whom be peace, showed affection and kindness to the envoys and removed (feelings of) resentment and injury from their hearts and explained to them the reason for declining the gift. دلداری کردن و نواختن سلیمان علیه‌السلام مر آن رسولان را و دفع وحشت و آزار از دل ایشان و عذر قبول ناکردن هدیه شرح کردن با ایشان

ای رسولان می‌فرستمتان رسول
رد من بهتر شما را از قبول
“O envoys, I will send you as envoys (to Bilqís): my refusal (of the gift) is better for you than acceptance.
پیش بلقیس آنچ دیدیت از عجب
باز گویید از بیابان ذهب
Relate to Bilqís what marvellous things ye have seen concerning the desert of gold,
تا بداند که به زر طامع نه‌ایم
ما زر از زرآفرین آورده‌ایم
That she may know we do not covet gold: we have gotten gold from the gold-Creator,
آنک گر خواهد همه خاک زمین
سر به سر زر گردد و در ثمین
At whose will the whole earth’s soil from end to end would become gold and precious pearls.”
حق برای آن کند ای زرگزین
روز محشر این زمین را نقره گین
On that account, O thou who choosest gold, God will make this earth silvern on the Day of Resurrection.
فارغیم از زر که ما بس پر فنیم
خاکیان را سر به سر زرین کنیم
“We have no need of gold, for we are very skilful: we make earthly beings entirely golden.
از شما کی کدیه‌ی زر می‌کنیم
ما شما را کیمیاگر می‌کنیم
How shall we beg gold of you? We (can) make you (spiritual) alchemists.
ترک آن گیرید گر ملک سباست
که برون آب و گل بس ملکهاست
Abandon (all) that, (even) if it is the kingdom of Saba, for beyond (this) water and earth there are many kingdoms.”
تخته‌بندست آن که تختش خوانده‌ای
صدر پنداری و بر در مانده‌ای
That which thou hast called a throne is (really) a splint- bandage: thou deemest (it) the seat of honour, but (in truth) thou hast remained at the door.
پادشاهی نیستت بر ریش خود
پادشاهی چون کنی بر نیک و بد
(If) thou hast not sovereignty over thine own beard, how wilt thou exercise sovereignty over good and evil?
بی‌مراد تو شود ریشت سپید
شرم دار از ریش خود ای کژ امید
Without thy wish, thy beard grows white: be ashamed of thy bend, O thou whose hopes are perverse.
مالک الملک است هر کش سر نهد
بی‌جهان خاک صد ملکش دهد
He (God) is the Possessor of the Kingdom: whosoever lays his head before Him, to him He gives a hundred kingdoms without the terrestrial world;
لیک ذوق سجده‌ای پیش خدا
خوشتر آید از دو صد دولت ترا
But the (inward) savour of a single prostration before God will be more sweet to thee than two hundred empires:
پس بنالی که نخواهم ملکها
ملک آن سجده مسلم کن مرا
Then thou wilt cry (in humble entreaty), “I desire not kingdoms: commit unto me the kingdom of that prostration.”
پادشاهان جهان از بدرگی
بو نبردند از شراب بندگی
The kings of the world, because of their evil nature, got no scent of the wine of service (to God);
ورنه ادهم‌وار سرگردان و دنگ
ملک را برهم زدندی بی‌درنگ
Otherwise, dizzy and dumbfounded like (Ibráhim son of) Adham, without delay they would have dashed their sovereignty to pieces.
لیک حق بهر ثبات این جهان
مهرشان بنهاد بر چشم و دهان
But (this they do not inasmuch as), for the maintenance of this world, God set a seal upon their eyes and mouths,
تا شود شیرین بریشان تخت و تاج
که ستانیم از جهانداران خراج
To the end that throne and crown should be sweet to them, “for” they say) “we will exact tribute from the rulers of the world.’.
از خراج ار جمع آری زر چو ریگ
آخر آن از تو بماند مردریگ
If by way of tribute thou amass gold as (though it were) sand, at last it will be left behind thee as an inheritance.
همره جانت نگردد ملک و زر
زر بده سرمه ستان بهر نظر
Sovereignty and gold will not accompany thy spirit on its journey: give thy gold away, get collyrium for thy sight,
تا ببینی کین جهان چاهیست تنگ
یوسفانه آن رسن آری به چنگ
In order that thou mayst see that this world is a narrow well, and that, like Joseph, thou mayst grasp that rope,
تا بگوید چون ز چاه آیی به بام
جان که یا بشرای هذا لی غلام
So that, when thou comest from the well (up) to the roof, the Soul will say, “Oh, good news for met This is a youth for me.”
هست در چاه انعکاسات نظر
کمترین آنک نماید سنگ زر
In the well (of this world) there are optical inversions, the least (of which is) that stones appear to be gold.
وقت بازی کودکان را ز اختلال
می‌نماید آن خزفها زر و مال
To children at play-time, from infirmity (of mind), those potsherds (with which they play) appear to be gold and riches.
عارفانش کیمیاگر گشته‌اند
تا که شد کانها بر ایشان نژند
His (God’s) knowers have become alchemists, so that mines (of gold) have become worthless in their eyes.


 

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