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4
862-911

  • 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 می‌نمود 865
  • 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 شد 870
  • 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 مونسیست 875
  • 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 سریر 880
  • 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 روا 885
  • 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 خفریقیت 890
  • (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.

  • خاک را تصویر این کار از کجا ** نطفه را خصمی و انکار از کجا
  • Whence should clay have the (power of) imagining this thing? Whence should semen conceive opposition and denial?

  • چون در آن دم بی‌دل و بی‌سر بدی ** فکرت و انکار را منکر بدی 895
  • (Nevertheless) since at that moment thou wert devoid of heart and spirit, thou wert (implicitly) denying (the faculty of) reflection and (the possibility of) denial.

  • از جمادی چونک انکارت برست ** هم ازین انکار حشرت شد درست
  • Since thy (former) denial arose from the state of lifelessness (irrationality), so by this (present) denial (the certainty of) thy resurrection is established.

  • پس مثال تو چو آن حلقه‌زنیست ** کز درونش خواجه گوید خواجه نیست
  • Hence the (appropriate) parable of thee is (a case) like (that of) the person who knocks at the door (of a house), and the master replies to him from within, saying, “The master is not (here).”

  • حلقه‌زن زین نیست دریابد که هست ** پس ز حلقه بر ندارد هیچ دست
  • From this “is not” the person knocking perceives that he is (there), and consequently does not take his hand off the door- ring at all.

  • پس هم انکارت مبین می‌کند ** کز جماد او حشر صد فن می‌کند
  • Therefore the very fact of thy denial is making it clear that He (God) brings about manifold resurrections from lifeless matter.

  • چند صنعت رفت ای انکار تا ** آب و گل انکار زاد از هل اتی 900
  • How much (Divine) artifice passed (was expended), O thou denial (incarnate), till the water and clay (of thy original nature) produced denial from (the state signified by the words) Hal atá!

  • آب وگل می‌گفت خود انکار نیست ** بانگ می‌زد بی‌خبر که اخبار نیست
  • The water and clay was really saying, “There is no denial” (was really making an affirmation): it was crying, ‘There is no affirmation” (was uttering a denial), unaware (of the fact that its denial was an implicit affirmation).

  • من بگویم شرح این از صد طریق ** لیک خاطر لغزد از گفت دقیق
  • I would expound this (topic) in a hundred ways, but the (reader’s) mind would stumble at the subtle discourse.

  • چاره کردن سلیمان علیه‌السلام در احضار تخت بلقیس از سبا
  • How Solomon, on whom be peace, devised a plan for bringing the throne of Bilqís from Sabá.

  • گفت عفریتی که تختش را به فن ** حاضر آرم تا تو زین مجلس شدن
  • A certain ‘Ifrít (demon) said, “By (my) art I will bring her throne here before thy departure from this council.”

  • گفت آصف من به اسم اعظمش ** حاضر آرم پیش تو در یک دمش
  • Ásaf said, “By means of the greatest Name (of God) I will bring it here into thy presence in a single moment.”

  • گرچه عفریت اوستاد سحر بود ** لیک آن از نفخ آصف رو نمود 905
  • Though the ‘Ifrít was a master of magic, yet that (miracle) was displayed by the breath (spiritual power) of Ásaf.

  • حاضر آمد تخت بلقیس آن زمان ** لیک ز آصف نه از فن عفریتیان
  • The throne of Bilqís came into the presence instantly, but through Ásaf, not through the art of them that have the (malignant) nature of ‘Ifríts.

  • گفت حمدالله برین و صد چنین ** که بدیدستم ز رب العالمین
  • He (Solomon) said, “Praise to God for this and a hundred such (favours) which I have seen (received) from the Lord of created beings.”

  • پس نظر کرد آن سلیمان سوی تخت ** گفت آری گول‌گیری ای درخت
  • Then Solomon turned his eyes towards the throne. “Yes,” he said, “thou art one that catches fools, O tree!”

  • پیش چوب و پیش سنگ نقش کند ** ای بسا گولان که سرها می‌نهند
  • Oh, many are the fools that lay down their heads before wood and graven stone.

  • ساجد و مسجود از جان بی‌خبر ** دیده از جان جنبشی واندک اثر 910
  • (Both) the worshipper and the object of worship are ignorant of the spirit; (but) he (the worshipper) has felt a movement and a slight effect of the spirit.

  • دیده در وقتی که شد حیران و دنگ ** که سخن گفت و اشارت کرد سنگ
  • He has felt, at the moment when he became rapt (in devotion) and bewildered, that the stone spoke and made signs.