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4
833-882

  • “Eh, what are ye seeking?” “Camels,” they replied. He said, “Take heed! who ever sought camel on a roof?”
  • هین چه می‌جویید گفتند اشتران ** گفت اشتر بام بر کی جست هان
  • Then they said to him, “How art thou seeking to meet with God on the throne of state?”
  • پس بگفتندش که تو بر تخت جاه ** چون همی جویی ملاقات اله
  • That was all. None saw him again: he vanished like a genie from (the sight of) man. 835
  • خود همان بد دیگر او را کس ندید ** چون پری از آدمی شد ناپدید
  • His reality (real self) was hidden, though he was in people’s presence: how should the people see aught but beard and frock (of the dervish)?
  • معنی‌اش پنهان و او در پیش خلق ** خلق کی بینند غیر ریش و دلق
  • When he became far (disappeared) from his own and the people’s eyes, he became renowned in the world, like the ‘Anqá.
  • چون ز چشم خویش و خلقان دور شد ** هم‌چو عنقا در جهان مشهور شد
  • Whenever the soul of any (spiritual) bird has come to (Mount) Qáf, all the world boast and brag on account of it.
  • جان هر مرغی که آمد سوی قاف ** جمله‌ی عالم ازو لافند لاف
  • When this orient light (from Solomon) reached Sabá, a tumult arose in Bilqís and her people.
  • چون رسید اندر سبا این نور شرق ** غلغلی افتاد در بلقیس و خلق
  • All the dead spirits took wing: the dead put forth their heads from the grave, (which is) the body. 840
  • روحهای مرده جمله پر زدند ** مردگان از گور تن سر بر زدند
  • They gave the good news to one another, saying, “Hark! Lo, a voice is coming from Heaven.”
  • یک دگر را مژده می‌دادند هان ** نک ندایی می‌رسد از آسمان
  • At (the sound of) that voice (men’s) religions wax great; the leaves and boughs of the heart become green.
  • زان ندا دینها همی‌گردند گبز ** شاخ و برگ دل همی گردند سبز
  • Like the blast of the trumpet (on Judgement-Day) that breath from Solomon delivered the dead from the tombs.
  • از سلیمان آن نفس چون نفخ صور ** مردگان را وا رهانید از قبور
  • May (such) felicity be thine after this (epoch of Solomon)! This (epoch) is past. God best knoweth the certain truth.
  • مر ترا بادا سعادت بعد ازین ** این گذشت الله اعلم بالیقین
  • 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.
  • 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
  • I will tell the story of Sabá in lover’s style. When the Zephyr came towards the tulip-field, 845
  • قصه گویم از سبا مشتاق‌وار ** چون صبا آمد به سوی لاله‌زار
  • 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.
  • لاقت الاشباح یوم وصلها ** عادت الاولاد صوب اصلها
  • Amongst the communities the community of secret Love is like a liberality surrounded by the meanness of (spiritual) distemper.
  • امة العشق الخفی فی الامم ** مثل جود حوله لوم السقم
  • The baseness of spirits is (derived) from their bodies; the nobility of bodies is (derived) from their spirits.
  • ذلة الارواح من اشباحها ** عزة الاشباح من ارواحها
  • O lovers, the draught (of Love) is given to you. Ye are the everlasting: everlastingness is bestowed on you.
  • ایها العشاق السقیا لکم ** انتم الباقون و البقیالکم
  • O ye that are forgetful, arise and love! That is the wind of Joseph: smell (its perfume)! 850
  • ایها السالون قوموا واعشقوا ** ذاک ریح یوسف فاستنشقوا
  • Come, O (master of the) bird-speech of Solomon, sing the song of every bird that comes.
  • منطق‌الطیر سلیمانی بیا ** بانگ هر مرغی که آید می‌سرا
  • Since God hath sent thee to the birds, He hath instructed thee in the note of every bird.
  • چون به مرغانت فرستادست حق ** لحن هر مرغی بدادستت سبق
  • To the necessitarian bird speak the language of necessitarianism ; to the bird whose wings are broken speak of patience (quietism).
  • مرغ جبری را زبان جبر گو ** مرغ پر اشکسته را از صبر گو
  • Keep the patient bird happy and free from harm; to the bird (resembling the) ‘Anqá recite the descriptions of (Mount) Qáf.
  • مرغ صابر را تو خوش دار و معاف ** مرغ عنقا را بخوان اوصاف قاف
  • Bid the pigeon beware of the falcon; to the falcon speak of forbearance and being on its guard (against acting unjustly). 855
  • مر کبوتر را حذر فرما ز باز ** باز را از حلم گو و احتراز
  • And as for the bat that is left destitute (of spiritual illumination), make it to consort and to be familiar with the Light.
  • وان خفاشی را که ماند او بی‌نوا ** می‌کنش با نور جفت و آشنا
  • Cause the warlike partridge to learn peace; to the cocks display the signs of dawn.
  • کبک جنگی را بیاموزان تو صلح ** مر خروسان را نما اشراط صبح
  • Even so proceed from the hoopoe to the eagle, and show the way. And God best knoweth the right course.
  • هم‌چنان می‌رو ز هدهد تا عقاب ** ره نما والله اعلم بالصواب
  • 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.
  • 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
  • When Solomon uttered a single whistling note to the birds of Sabá he ensnared them all,
  • چون سلیمان سوی مرغان سبا ** یک صفیری کرد بست آن جمله را
  • Except, maybe, the bird that was without spirit or wings, or was dumb and deaf, like a fish, from the beginning. 860
  • جز مگر مرغی که بد بی‌جان و پر ** یا چو ماهی گنگ بود از اصل کر
  • 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.
  • نی غلط گفتم که کر گر سر نهد ** پیش وحی کبریا سمعش دهد
  • When Bilqís set out (from Sabá) with heart and soul, she felt remorse too for the bygone time,
  • چونک بلقیس از دل و جان عزم کرد ** بر زمان رفته هم افسوس خورد
  • She took leave of her kingdom and riches in the same way as those lovers (of God) take leave of honour and disgrace (reputation).
  • ترک مال و ملک کرد او آن چنان ** که بترک نام و ننگ آن عاشقان
  • Those charming pages and handmaidens (of hers seemed) to her eye (loathly) as a rotten onion.
  • آن غلامان و کنیزان بناز ** پیش چشمش هم‌چو پوسیده پیاز
  • For love’s sake, orchards and palaces and river-water seemed to her eye (contemptible as) a dunghill. 865
  • باغها و قصرها و آب رود ** پیش چشم از عشق گلحن می‌نمود
  • Love, in the hour of domination and anger, makes the pleasing ones to become hideous to the eye.
  • عشق در هنگام استیلا و خشم ** زشت گرداند لطیفان را به چشم
  • Love’s jealousy causes every emerald to appear as a leek: this is the (inner) meaning of Lá.
  • هر زمرد را نماید گندنا ** غیرت عشق این بود معنی لا
  • 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.
  • لااله الا هو اینست ای پناه ** که نماید مه ترا دیگ سیاه
  • No wealth, no treasury, and no goods or gear were being grudged by her (Bilqis) except her throne.
  • هیچ مال و هیچ مخزن هیچ رخت ** می دریغش نامد الا جز که تخت
  • Then Solomon became aware of (this feeling in) her heart, for the way was open from his heart to hers. 870
  • پس سلیمان از دلش آگاه شد ** کز دل او تا دل او راه شد
  • He that hears the voice of ants will also hear the cry from the inmost soul of them that are afar.
  • آن کسی که بانگ موران بشنود ** هم فغان سر دوران بشنود
  • He that declares the mystery of “an ant said” will also know the mystery of this ancient dome.
  • آنک گوید راز قالت نملة ** هم بداند راز این طاق کهن
  • From afar he (Solomon) discerned that to her (Bilqís) who was following the path of resignation ‘twas bitter to part with her throne.
  • دید از دورش که آن تسلیم کیش ** تلخش آمد فرقت آن تخت خویش
  • If I explain the reason why she had that love and complaisance to her throne, it (the discourse) will become (too) long.
  • گر بگویم آن سبب گردد دراز ** که چرا بودش به تخت آن عشق و ساز
  • 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. 875
  • گرچه این کلک قلم خود بی‌حسیست ** نیست جنس کاتب او را مونسیست
  • Likewise, every tool of a craftsman is, (though) lifeless, the familiar friend of the spirit of Man.
  • هم‌چنین هر آلت پیشه‌وری ** هست بی‌جان مونس جانوری
  • This reason I would have explained precisely, if there were not some moisture (dimness) in the eye of your understanding.
  • این سبب را من معین گفتمی ** گر نبودی چشم فهمت را نمی
  • There was no possibility of transporting the throne (from Sabá) because of its hugeness which exceeded (all) bounds.
  • از بزرگی تخت کز حد می‌فزود ** نقل کردن تخت را امکان نبود
  • 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