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.
خرده کاری بود و تفریقش خطر ** همچو اوصال بدن با همدگر
Therefore Solomon said, “Although in the end the diadem and throne will become chilling (repulsive) to her”—880
پس سلیمان گفت گر چه فیالاخیر ** سرد خواهد شد برو تاج و سریر
(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 ز وحدت جان برون آرد سری ** جسم را با فر او نبود فری
When the pearl comes up from the depths of the seas, you will look with contempt on the foam and sticks and straws.
چون برآید گوهر از قعر بحار ** بنگری اندر کف و خاشاک خوار
(When) the flaming sun lifts up its head, who will make Scorpio’s tail his resting—place’?—
سر بر آرد آفتاب با شرر ** دم عقرب را کی سازد مستقر
“Yet, notwithstanding all this, in the actual case (the means of) transporting her throne (hither) must be sought,
لیک خود با این همه بر نقد حال ** جست باید تخت او را انتقال
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.885
تا نگردد خسته هنگام لقا ** کودکانه حاجتش گردد روا
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.
هست بر ما سهل و او را بس عزیز ** تا بود بر خوان حوران دیو نیز
That throne of delight will become a lesson to her soul, like the (coarse) frock and (rustic) shoon in the presence of Ayáz
عبرت جانش شود آن تخت ناز ** همچو دلق و چارقی پیش ایاز
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.”
تا بداند در چه بود آن مبتلا ** از کجاها در رسید او تا کجا
God is ever keeping the clay and semen and piece of flesh (embryo) before our eyes,
خاک را و نطفه را و مضغه را ** پیش چشم ما همیدارد خدا
(As though) to say, “O man of evil intention, whence did I bring thee, that thou hast (such) a disgust at it?890
کز کجا آوردمت ای بدنیت ** که از آن آید همی خفریقیت
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).”
تو بر آن عاشق بدی در دور آن ** منکر این فضل بودی آن زمان
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,
این کرم چون دفع آن انکار تست ** که میان خاک میکردی نخست
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.
حجت انکار شد انشار تو ** از دوا بدتر شد این بیمار تو
Whence should clay have the (power of) imagining this thing? Whence should semen conceive opposition and denial?
خاک را تصویر این کار از کجا ** نطفه را خصمی و انکار از کجا
(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.895
چون در آن دم بیدل و بیسر بدی ** فکرت و انکار را منکر بدی
Since thy (former) denial arose from the state of lifelessness (irrationality), so by this (present) denial (the certainty of) thy resurrection is established.
از جمادی چونک انکارت برست ** هم ازین انکار حشرت شد درست
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).”
پس مثال تو چو آن حلقهزنیست ** کز درونش خواجه گوید خواجه نیست
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.
حلقهزن زین نیست دریابد که هست ** پس ز حلقه بر ندارد هیچ دست
Therefore the very fact of thy denial is making it clear that He (God) brings about manifold resurrections from lifeless matter.
پس هم انکارت مبین میکند ** کز جماد او حشر صد فن میکند
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!900
چند صنعت رفت ای انکار تا ** آب و گل انکار زاد از هل اتی
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).
آب وگل میگفت خود انکار نیست ** بانگ میزد بیخبر که اخبار نیست
I would expound this (topic) in a hundred ways, but the (reader’s) mind would stumble at the subtle discourse.
من بگویم شرح این از صد طریق ** لیک خاطر لغزد از گفت دقیق
How Solomon, on whom be peace, devised a plan for bringing the throne of Bilqís from Sabá.
چاره کردن سلیمان علیهالسلام در احضار تخت بلقیس از سبا
A certain ‘Ifrít (demon) said, “By (my) art I will bring her throne here before thy departure from this council.”
گفت عفریتی که تختش را به فن ** حاضر آرم تا تو زین مجلس شدن