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 as Báyazíd's prediction of the hidden (future event).
No comments:
Post a Comment