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(Masnavi Book 4: 40) How the wind blew perversely against Solomon

How the wind blew perversely against Solomon, on whom be peace, because of his lapse.

The wind moved perversely against Solomon's throne. Then Solomon said, O wind, do not creep
(along) perversely.”
The wind too said, “Do not move perversely (act wrongfully), O Solomon; and if you move perversely, be not angry at my perverseness.
God set up these scales for the purpose that justice might be done to us in eternity.

1900. (If) you give short measure, I will give short measure; so long as you art honest with me, I am honest (with thee).
Likewise, Solomon's tiara swerved to one side and made the bright day (dark) as night to him. He said, O tiara, do not become awry on my head: O sun, do not decline from my orient.”
He was putting the tiara straight with his hand, (but) the tiara always became awry for him
again, O youth.
Eight times he straightened it, and (each time) it became awry. He said, “Why, what is the matter, O tiara? Do not sag crookedly.”

1905. It replied, “If you put me straight a hundred times, (it is useless): I go awry since you goest awry, O trusted one.”
Then Solomon put straight his inward part: he made his heart cold to (caused it to renounce) the
lust which it had.
Thereupon his tiara immediately became straight and such as he wished it to be. Afterwards he was purposely making it awry, (but) the tiara always returned purposely (deliberately), seeking (its correct position on) the crown of his head.
Eight times did that prince make it awry, and (as many times) did it become straight on the crown of his head.

1910. The tiara began to speak, saying, O king, (now) display pride (proud independence):
since you have shaken your wings free from the clay, take flight (soar aloft).
I have no permission to pass beyond this (point) and tear to pieces the veils of the mystery of this (matter).
Lay your hand on my mouth: shut my mouth (so as to restrain me) from unacceptable speech.”
Do not you, then, whatsoever grief befall you, resentfully accuse any one: turn upon yourself. Do not think evil of another, O you who gratify the desire of your friend: do not do that which
that slave was meditating—

1915. Now his quarrel (was) with the messenger and the steward, now his anger (was directed) against the generous emperor.
You are like Pharaoh, who had left Moses (alone) and was taking off the heads of the people's babes:
The enemy (Moses) was in the house of that blind-hearted man, (while) he (outside) was cutting
the necks of the children.
You also are bad (malign) to others outside, while you have become complaisant to the grievous self (carnal soul) within.
It is your enemy indeed, (yet) you are giving it candy, while outside you are accusing every one.

1920. You are like Pharaoh, blind and blind-hearted: complaisant to your enemy and treating the guiltless with ignominy.
How long, O (imitator of) Pharaoh, will you slay the innocent and pamper your noxious body?
His understanding was superior to that of (other) kings: God's ordainment had made him without understanding and blind.
God's seal upon the eye and ear of the intelligence makes him (the intelligent man) an animal,
(even) if he is a Plato.
God's ordainment comes into view on the tablet (of the heart) in such wise asyazíd's prediction of the hidden (future event).

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