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4
859-908

  • When Solomon uttered a single whistling note to the birds of Sabá he ensnared them all,
  • Except, maybe, the bird that was without spirit or wings, or was dumb and deaf, like a fish, from the beginning. 860
  • 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.
  • When Bilqís set out (from Sabá) with heart and soul, she felt remorse too for the bygone time,
  • She took leave of her kingdom and riches in the same way as those lovers (of God) take leave of honour and disgrace (reputation).
  • Those charming pages and handmaidens (of hers seemed) to her eye (loathly) as a rotten onion.
  • For love’s sake, orchards and palaces and river-water seemed to her eye (contemptible as) a dunghill. 865
  • Love, in the hour of domination and anger, makes the pleasing ones to become hideous to the eye.
  • Love’s jealousy causes every emerald to appear as a leek: this is the (inner) meaning of Lá.
  • 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.
  • No wealth, no treasury, and no goods or gear were being grudged by her (Bilqis) except her throne.
  • Then Solomon became aware of (this feeling in) her heart, for the way was open from his heart to hers. 870
  • He that hears the voice of ants will also hear the cry from the inmost soul of them that are afar.
  • He that declares the mystery of “an ant said” will also know the mystery of this ancient dome.
  • From afar he (Solomon) discerned that to her (Bilqís) who was following the path of resignation ‘twas bitter to part with her throne.
  • If I explain the reason why she had that love and complaisance to her throne, it (the discourse) will become (too) long.
  • 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
  • Likewise, every tool of a craftsman is, (though) lifeless, the familiar friend of the spirit of Man.
  • This reason I would have explained precisely, if there were not some moisture (dimness) in the eye of your understanding.
  • There was no possibility of transporting the throne (from Sabá) because of its hugeness which exceeded (all) bounds.
  • 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.
  • Therefore Solomon said, “Although in the end the diadem and throne will become chilling (repulsive) to her”— 880
  • (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);
  • When the pearl comes up from the depths of the seas, you will look with contempt on the foam and sticks and straws.
  • (When) the flaming sun lifts up its head, who will make Scorpio’s tail his resting—place’?—
  • “Yet, notwithstanding all this, in the actual case (the means of) transporting her throne (hither) must be sought,
  • 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
  • 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.
  • That throne of delight will become a lesson to her soul, like the (coarse) frock and (rustic) shoon in the presence of Ayáz
  • 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.”
  • God is ever keeping the clay and semen and piece of flesh (embryo) before our eyes,
  • (As though) to say, “O man of evil intention, whence did I bring thee, that thou hast (such) a disgust at it? 890
  • 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).”
  • 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,
  • 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.
  • Whence should clay have the (power of) imagining this thing? Whence should semen conceive opposition and denial?
  • (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
  • Since thy (former) denial arose from the state of lifelessness (irrationality), so by this (present) denial (the certainty of) thy resurrection is established.
  • 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).”
  • 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.
  • Therefore the very fact of thy denial is making it clear that He (God) brings about manifold resurrections from lifeless matter.
  • 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
  • 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).
  • I would expound this (topic) in a hundred ways, but the (reader’s) mind would stumble at the subtle discourse.
  • How Solomon, on whom be peace, devised a plan for bringing the throne of Bilqís from Sabá.
  • A certain ‘Ifrít (demon) said, “By (my) art I will bring her throne here before thy departure from this council.”
  • Ásaf said, “By means of the greatest Name (of God) I will bring it here into thy presence in a single moment.”
  • Though the ‘Ifrít was a master of magic, yet that (miracle) was displayed by the breath (spiritual power) of Ásaf. 905
  • 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.
  • He (Solomon) said, “Praise to God for this and a hundred such (favours) which I have seen (received) from the Lord of created beings.”
  • Then Solomon turned his eyes towards the throne. “Yes,” he said, “thou art one that catches fools, O tree!”