The Wind Blows Against Solomon
From Rumi’s Masnavi (مثنوی معنوی), Book 4, section 71 of 137: How the wind blew perversely against Solomon, because of his lapse (کژ وزیدن باد بر سلیمان علیه‌السلام به سبب زلت او). Below, each of its 56 couplets is given in Persian, followed by R. A. Nicholson’s English translation.
How the wind blew perversely against Solomon, on whom be peace, because of his lapse. کژ وزیدن باد بر سلیمان علیه‌السلام به سبب زلت او
باد بر تخت سلیمان رفت کژ
پس سلیمان گفت بادا کژ مغژ
The wind moved perversely against Solomon’s throne. Then Solomon said, “O wind, do not creep (along) perversely.”
باد هم گفت ای سیلمان کژ مرو
ور روی کژ از کژم خشمین مشو
The wind too said, “Do not move perversely (act wrongfully), O Solomon; and if thou move perversely, be not angry at my perverseness.
این ترازو بهر این بنهاد حق
تا رود انصاف ما را در سبق
God set up these scales for the purpose that justice might be done to us in eternity.
از ترازو کم کنی من کم کنم
تا تو با من روشنی من روشنم
(If) thou give short measure, I will give short measure; so long as thou art honest with me, I am honest (with thee).”
هم‌چنین تاج سلیمان میل کرد
روز روشن را برو چون لیل کرد
Likewise, Solomon’s tiara swerved to one side and made the bright day (dark) as night to him.
گفت تا جا کژ مشو بر فرق من
آفتابا کم مشو از شرق من
He said, “O tiara, do not become awry on my head: O sun, do not decline from my orient.”
راست می‌کرد او به دست آن تاج را
باز کژ می‌شد برو تاج ای فتی
He was putting the tiara straight with his hand, (but) the tiara always became awry for him again, O youth.
هشت بارش راست کرد و گشت کژ
گفت تاجا چیست آخر کژ مغژ
Eight times he straightened it, and (each time) it became awry. He said, “Why, what is the matter, O tiara? Do not sag crookedly.”
گفت اگر صد ره کنی تو راست من
کژ شوم چون کژ روی ای متمن
It replied, “If thou put me straight a hundred times, (’tis useless): I go awry since thou goest awry, O trusted one.”
پس سلیمان اندرونه راست کرد
دل بر آن شهوت که بودش کرد سرد
Then Solomon put straight his inward part: he made his heart cold to (caused it to renounce) the lust which it had.
بعد از آن تاجش همان دم راست شد
آنچنان که تاج را می‌خواست شد
Thereupon his tiara immediately became straight and such as he wished it to be.
بعد از آنش کژ همی کرد او به قصد
تاج او می‌گشت تارک‌جو به قصد
Afterwards he was purposely making it awry, (but) the tiara always returned purposely (deliberately), seeking (its correct position on) the crown of his head.
هشت کرت کژ بکرد آن مهترش
راست می‌شد تاج بر فرق سرش
Eight times did that prince make it awry, and (as many times) did it become straight on the crown of his head.
تاج ناطق گشت کای شه ناز کن
چون فشاندی پر ز گل پرواز کن
The tiara began to speak, saying, “O king, (now) display pride (proud independence): since thou hast shaken thy wings free from the clay, take flight (soar aloft).
نیست دستوری کزین من بگذرم
پرده‌های غیب این برهم درم
I have no permission to pass beyond this (point) and tear to pieces the veils of the mystery of this (matter).
بر دهانم نه تو دست خود ببند
مر دهانم را ز گفت ناپسند
Lay thy hand on my mouth: shut my mouth (so as to restrain me) from unacceptable speech.”
پس ترا هر غم که پیش آید ز درد
بر کسی تهمت منه بر خویش گرد
Do not you, then, whatsoever grief befall you, resentfully accuse any one: turn upon yourself.
ظن مبر بر دیگری ای دوستکام
آن مکن که می‌سگالید آن غلام
Do not think evil of another, O you who gratify the desire of your friend: do not do that which that slave was meditating.
گاه جنگش با رسول و مطبخی
گاه خشمش با شهنشاه سخی
Now his quarrel (was) with the messenger and the steward, now his anger (was directed) against the generous emperor.
هم‌چو فرعونی که موسی هشته بود
طفلکان خلق را سر می‌ربود
You are like Pharaoh, who had left Moses (alone) and was taking off the heads of the people’s babes:
آن عدو در خانه‌ی آن کور دل
او شده اطفال را گردن گسل
The enemy (Moses) was in the house of that blind-hearted man, (while) he (outside) was cutting the necks of the children.
تو هم از بیرون بدی با دیگران
واندرون خوش گشته با نفس گران
You also are bad (malign) to others outside, while you have become complaisant to the grievous self (carnal soul) within.
خود عدوت اوست قندش می‌دهی
وز برون تهمت به هر کس می‌نهی
It is your enemy indeed, (yet) you are giving it candy, while outside you are accusing every one.
هم‌چو فرعونی تو کور و کوردل
با عدو خوش بی‌گناهان را مذل
You are like Pharaoh, blind and blind-hearted: complaisant to your enemy and treating the guiltless with ignominy.
چند فرعونا کشی بی‌جرم را
می‌نوازی مر تن پر غرم را
How long, O (imitator of) Pharaoh, will you slay the innocent and pamper your noxious body?
عقل او بر عقل شاهان می‌فزود
حکم حق بی‌عقل و کورش کرده بود
His understanding was superior to that of (other) kings: God’s ordainment had made him without understanding and blind.
مهر حق بر چشم و بر گوش خرد
گر فلاطونست حیوانش کند
God’s seal upon the eye and ear of the intelligence makes him (the intelligent man) an animal, (even) if he is a Plato.
حکم حق بر لوح می‌آید پدید
آنچنان که حکم غیب بایزید
God’s ordainment comes into view on the tablet (of the heart) in such wise as Báyazíd’s prediction of the hidden (future event).
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by: Reza about (category: Masnavi, Persian Poetry)
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