مر ترا بادا سعادت بعد ازین ** این گذشت الله اعلم بالیقین
May (such) felicity be thine after this (epoch of Solomon)! This (epoch) is past. God best knoweth the certain truth.
بقیه‌ی قصه‌ی اهل سبا و نصیحت و ارشاد سلیمان علیه‌السلام آل بلقیس را هر یکی را اندر خور خود و مشکلات دین و دل او و صید کردن هر جنس مرغ ضمیری به صفیر آن جنس مرغ و طعمه‌ی او
The rest of the story of the people of Sabá, and of the admonition and guidance given by Solomon, on whom be peace, to the kinsfolk of Bilqís—to every one (the particular guidance) suitable to his religious and spiritual difficulties; and how he caught (decoyed) each sort of conceptional bird with the whistle and bait proper for that sort of bird.
قصه گویم از سبا مشتاق‌وار ** چون صبا آمد به سوی لاله‌زار845
I will tell the story of Sabá in lover’s style. When the Zephyr came towards the tulip-field,
لاقت الاشباح یوم وصلها ** عادت الاولاد صوب اصلها
The bodies met (experienced) the day of their union (with the spirits which dwell in them)’: the children turned again in the direction of their home.
O ye that are forgetful, arise and love! That is the wind of Joseph: smell (its perfume)!
منطق‌الطیر سلیمانی بیا ** بانگ هر مرغی که آید می‌سرا
Come, O (master of the) bird-speech of Solomon, sing the song of every bird that comes.
چون به مرغانت فرستادست حق ** لحن هر مرغی بدادستت سبق
Since God hath sent thee to the birds, He hath instructed thee in the note of every bird.
مرغ جبری را زبان جبر گو ** مرغ پر اشکسته را از صبر گو
To the necessitarian bird speak the language of necessitarianism ; to the bird whose wings are broken speak of patience (quietism).
مرغ صابر را تو خوش دار و معاف ** مرغ عنقا را بخوان اوصاف قاف
Keep the patient bird happy and free from harm; to the bird (resembling the) ‘Anqá recite the descriptions of (Mount) Qáf.
مر کبوتر را حذر فرما ز باز ** باز را از حلم گو و احتراز855
Bid the pigeon beware of the falcon; to the falcon speak of forbearance and being on its guard (against acting unjustly).
وان خفاشی را که ماند او بی‌نوا ** می‌کنش با نور جفت و آشنا
And as for the bat that is left destitute (of spiritual illumination), make it to consort and to be familiar with the Light.
کبک جنگی را بیاموزان تو صلح ** مر خروسان را نما اشراط صبح
Cause the warlike partridge to learn peace; to the cocks display the signs of dawn.
هم‌چنان می‌رو ز هدهد تا عقاب ** ره نما والله اعلم بالصواب
Even so proceed from the hoopoe to the eagle, and show the way. And God best knoweth the right course.
آزاد شدن بلقیس از ملک و مست شدن او از شوق ایمان و التفات همت او از همه‌ی ملک منقطع شدن وقت هجرت الا از تخت
How Bilqís was freed from her kingdom and was intoxicated with longing for the Faith, and how at the moment of her (spiritual) emigration the regard of her desire became severed from the whole of her kingdom except from her throne.
چون سلیمان سوی مرغان سبا ** یک صفیری کرد بست آن جمله را
When Solomon uttered a single whistling note to the birds of Sabá he ensnared them all,
جز مگر مرغی که بد بی‌جان و پر ** یا چو ماهی گنگ بود از اصل کر860
Except, maybe, the bird that was without spirit or wings, or was dumb and deaf, like a fish, from the beginning.
نی غلط گفتم که کر گر سر نهد ** پیش وحی کبریا سمعش دهد
Nay, I have spoken wrongly, for if the deaf one lay his head before the inspiration of the Divine Majesty, it will give to him (the power of) hearing.
چونک بلقیس از دل و جان عزم کرد ** بر زمان رفته هم افسوس خورد
When Bilqís set out (from Sabá) with heart and soul, she felt remorse too for the bygone time,
ترک مال و ملک کرد او آن چنان ** که بترک نام و ننگ آن عاشقان
She took leave of her kingdom and riches in the same way as those lovers (of God) take leave of honour and disgrace (reputation).
آن غلامان و کنیزان بناز ** پیش چشمش هم‌چو پوسیده پیاز
Those charming pages and handmaidens (of hers seemed) to her eye (loathly) as a rotten onion.
باغها و قصرها و آب رود ** پیش چشم از عشق گلحن می‌نمود865
For love’s sake, orchards and palaces and river-water seemed to her eye (contemptible as) a dunghill.
عشق در هنگام استیلا و خشم ** زشت گرداند لطیفان را به چشم
Love, in the hour of domination and anger, makes the pleasing ones to become hideous to the eye.
هر زمرد را نماید گندنا ** غیرت عشق این بود معنی لا
Love’s jealousy causes every emerald to appear as a leek: this is the (inner) meaning of Lá.
لااله الا هو اینست ای پناه ** که نماید مه ترا دیگ سیاه
O (thou who givest) protection , (the meaning of) “There is no god but He” is that the moon should seem to thee a black kettle.
هیچ مال و هیچ مخزن هیچ رخت ** می دریغش نامد الا جز که تخت
No wealth, no treasury, and no goods or gear were being grudged by her (Bilqis) except her throne.
پس سلیمان از دلش آگاه شد ** کز دل او تا دل او راه شد870
Then Solomon became aware of (this feeling in) her heart, for the way was open from his heart to hers.
آن کسی که بانگ موران بشنود ** هم فغان سر دوران بشنود
He that hears the voice of ants will also hear the cry from the inmost soul of them that are afar.
آنک گوید راز قالت نملة ** هم بداند راز این طاق کهن
He that declares the mystery of “an ant said” will also know the mystery of this ancient dome.
دید از دورش که آن تسلیم کیش ** تلخش آمد فرقت آن تخت خویش
From afar he (Solomon) discerned that to her (Bilqís) who was following the path of resignation ‘twas bitter to part with her throne.
گر بگویم آن سبب گردد دراز ** که چرا بودش به تخت آن عشق و ساز
If I explain the reason why she had that love and complaisance to her throne, it (the discourse) will become (too) long.
گرچه این کلک قلم خود بی‌حسیست ** نیست جنس کاتب او را مونسیست875
Although this reed-pen is in fact an insensible thing and is not homogeneous with the writer, (yet) it is a familiar friend to him.
هم‌چنین هر آلت پیشه‌وری ** هست بی‌جان مونس جانوری
Likewise, every tool of a craftsman is, (though) lifeless, the familiar friend of the spirit of Man.
این سبب را من معین گفتمی ** گر نبودی چشم فهمت را نمی
This reason I would have explained precisely, if there were not some moisture (dimness) in the eye of your understanding.
از بزرگی تخت کز حد می‌فزود ** نقل کردن تخت را امکان نبود
There was no possibility of transporting the throne (from Sabá) because of its hugeness which exceeded (all) bounds.
خرده کاری بود و تفریقش خطر ** هم‌چو اوصال بدن با همدگر
It was filigree work, and there was danger in taking it to pieces, (since its parts were joined) like the limbs of the body with one another.
پس سلیمان گفت گر چه فی‌الاخیر ** سرد خواهد شد برو تاج و سریر880
Therefore Solomon said, “Although in the end the diadem and throne will become chilling (repulsive) to her”—
چون ز وحدت جان برون آرد سری ** جسم را با فر او نبود فری
(For) when the spirit puts forth its head (manifests itself) from the Unity (to which it has attained), in comparison with its splendour the body hath no splendour (at all);
چون برآید گوهر از قعر بحار ** بنگری اندر کف و خاشاک خوار
When the pearl comes up from the depths of the seas, you will look with contempt on the foam and sticks and straws.
سر بر آرد آفتاب با شرر ** دم عقرب را کی سازد مستقر
(When) the flaming sun lifts up its head, who will make Scorpio’s tail his resting—place’?—
لیک خود با این همه بر نقد حال ** جست باید تخت او را انتقال
“Yet, notwithstanding all this, in the actual case (the means of) transporting her throne (hither) must be sought,
تا نگردد خسته هنگام لقا ** کودکانه حاجتش گردد روا885
In order that she may not feel hurt at the time of meeting (with me), and that her wish may be fulfilled, like (the wishes of) children.
هست بر ما سهل و او را بس عزیز ** تا بود بر خوان حوران دیو نیز
It (the throne) is lightly esteemed by me, but it is exceedingly dear to her: (let it be brought hither), that the devil too may be (present) at the table (banquet) of the houris.
عبرت جانش شود آن تخت ناز ** هم‌چو دلق و چارقی پیش ایاز
That throne of delight will become a lesson to her soul, like the (coarse) frock and (rustic) shoon in the presence of Ayáz
تا بداند در چه بود آن مبتلا ** از کجاها در رسید او تا کجا
So that the afflicted one (Bilqís) may know in what (plight) she was (formerly) and from what (low) places to what a (high) place she has arrived.”
خاک را و نطفه را و مضغه را ** پیش چشم ما همی‌دارد خدا
God is ever keeping the clay and semen and piece of flesh (embryo) before our eyes,
کز کجا آوردمت ای بدنیت ** که از آن آید همی خفریقیت890
(As though) to say, “O man of evil intention, whence did I bring thee, that thou hast (such) a disgust at it?
تو بر آن عاشق بدی در دور آن ** منکر این فضل بودی آن زمان
Thou wert in love with that (state) in the period thereof: at that time thou wert denying this (present) grace (which I have bestowed on thee).”
این کرم چون دفع آن انکار تست ** که میان خاک می‌کردی نخست
Inasmuch as this (present) bounty is the (means of) rebutting the denial which thou didst make in the beginning (when thou wert) amidst the clay,
حجت انکار شد انشار تو ** از دوا بدتر شد این بیمار تو
Thy having been brought to life is the argument against denial (of the Resurrection); (but thou art still denying it): this sick (soul) of thine is made worse by the medicine.