Story of Imra’u ’l-Qays

Story of Imra’u ’l-Qays, who was the king of the Arabs and exceedingly handsome: he was the Joseph of his time, and the Arab women were desperately in love with him, like Zalíkhá (with Joseph). He had the poetic genius (and composed the ode beginning) “Halt, let us weep in memory of a beloved and a dwelling-place.” Since all the women desired him with (heart and) soul, one may well wonder what was the object of his love-songs and lamentations. Surely he knew that all these (beauteous forms) are copies of a (unique) picture which have been drawn (by the Artist) on frames of earth. At last there came to this Imra’u ’l-Qays such a (spiritual) experience that in the middle of the night he fled from his kingdom and children and concealed himself in the garb of a dervish and wandered from that clime to another clime in search of Him who transcends all climes: “He chooseth for His mercy whom He will”; and so forth. حکایت امرء القیس کی پادشاه عرب بود و به صورت عظیم به جمال بود یوسف وقت خود بود و زنان عرب چون زلیخا مرده‌ی او و او شاعر طبع قفا نبک من ذکری حبیب و منزل چون همه زنان او را به جان می‌جستند ای عجب غزل او و ناله‌ی او بهر چه بود مگر دانست کی این‌ها همه تمثال صورتی‌اند کی بر تخته‌های خاک نقش کرده‌اند عاقبت این امرء القیس را حالی پیدا شد کی نیم‌شب از ملک و فرزند گریخت و خود را در دلقی پنهان کرد و از آن اقلیم به اقلیم دیگر رفت در طلب آن کس کی از اقلیم منزه است یختص برحمته من یشاء الی آخره

امرء القیس از ممالک خشک‌لب هم کشیدش عشق از خطه‌ی عرب
Imra’u ’l-Qays was weary of his empire: Love carried him away from the country of the Arabs,
تا بیامد خشت می‌زد در تبوک با ملک گفتند شاهی از ملوک
So that he came and worked as a brick-maker at Tabúk. The king was told that a royal personage,
امرء القیس آمدست این‌جا به کد در شکار عشق و خشتی می‌زند
Imra’u ’l-Qays (by name), having fallen a prey to Love, had come thither and was making bricks by (his own) labour. 
آن ملک برخاست شب شد پیش او گفته او را ای ملیک خوب‌رو
The king rose up and went to him at night and said to him, “O king of beauteous countenance,
یوسف وقتی دو ملکت شد کمال مر ترا رام از بلاد و از جمال
Thou art the Joseph of the age. Two empires have become entirely subject to thee (one), of the territories (under thy sway), and (the other), of Beauty.
گشته مردان بندگان از تیغ تو وان زنان ملک مه بی‌میغ تو
Men are enslaved by thy sword, while women are the chattels of thy cloudless moon.
پیش ما باشی تو بخت ما بود جان ما از وصل تو صد جان شود
(If) thou wilt dwell with me, ’twill be my fortune: by union with thee my soul will be made (equal to) a hundred (enraptured) souls.
هم من و هم ملک من مملوک تو ای به همت ملک‌ها متروک تو
Both I (myself) and my kingdom are thine to hold as thine own, O thou who in high aspiration hast abandoned kingdoms!”
فلسفه گفتش بسی و او خموش ناگهان وا کرد از سر روی‌پوش
He reasoned with him for a long time, and he (Imra’u ’l-Qays) kept silence, (till) suddenly he unveiled the mystery.
تا چه گفتش او به گوش از عشق و درد هم‌چو خود در حال سرگردانش کرد
Think what (secrets) of love and passion he (must have) whispered into his ear! Immediately he made him a crazy wanderer like himself.
دست او بگرفت و با او یار شد او هم از تخت و کمر بیزار شد
He (the king of Tabúk) took his hand and accompanied him: he too renounced his throne and (royal) belt.
تا بلاد دور رفتند این دو شه عشق یک کرت نکردست این گنه
These two kings went to distant lands: not once (only) has Love committed this crime.
بر بزرگان شهد و بر طفلانست شیر او بهر کشتی بود من الاخیر
It (Love) is honey for the grown-up and milk for children: for every boat it is (like) the last bale (which causes the boat to founder).
غیر این دو بس ملوک بی‌شمار عشقشان از ملک بربود و تبار
Besides these two, many kings, (kings) beyond number, hath Love torn from their kingdoms and families.
جان این سه شه‌بچه هم گرد چین هم‌چو مرغان گشته هر سو دانه‌چین
The souls of these three princes also were roaming around China in every direction, like birds picking up grain.
زهره نی تا لب گشایند از ضمیر زانک رازی با خطر بود و خطیر
They durst not open their lips to utter the thoughts hidden (in their hearts), because it was a perilous and grave secret.
صد هزاران سر بپولی آن زمان عشق خشم آلوده زه کرده کمان
A hundred thousand heads (go) for a farthing at the moment (when) Love strings his bow in anger.
عشق خود بی‌خشم در وقت خوشی خوی دارد دم به دم خیره‌کشی
Even without anger, at the time when he is well-pleased, Love is always accustomed to kill recklessly.
این بود آن لحظه کو خشنود شد من چه گویم چونک خشم‌آلود شد
This is (his habit) at the moment when he is contented: how shall I describe (what he does) when he is angered?
لیک مرج جان فدای شیر او کش کشد این عشق و این شمشیر او
But may the soul’s pasture be the ransom for his (Love’s) lion who is killed by this Love and his scimitar!
کشتنی به از هزاران زندگی سلطنت‌ها مرده‌ی این بندگی
(’Tis) a killing better than a thousand lives: (all) sovereignties are mortally enamoured of this servitude.
با کنایت رازها با هم‌دگر پست گفتندی به صد خوف و حذر
They (the princes) were telling each other their secrets allusively in low tones with a hundred fears and precautions.
راز را غیر خدا محرم نبود آه را جز آسمان هم‌دم نبود
None but God was the confidant of their secret, their sighs were breathed to Heaven alone.
اصطلاحاتی میان هم‌دگر داشتندی بهر ایراد خبر
They were using certain mystical terms among themselves in order to convey information.
زین لسان الطیر عام آموختند طمطراق و سروری اندوختند
The vulgar have learned this birds’ language and (by means of it) have acquired prestige and authority.
صورت آواز مرغست آن کلام غافلست از حال مرغان مرد خام
That terminology is (only) the image (imitation) of the bird’s voice: the uninitiated man is ignorant of the (inward) state of the birds.
کو سلیمانی که داند لحن طیر دیو گرچه ملک گیرد هست غیر
Where is the Solomon who knows the birds’ song? The demon, though he seize the kingdom (of Solomon), is an alien.
دیو بر شبه سلیمان کرد ایست علم مکرش هست و علمناش نیست
The demon in the likeness of Solomon stood (in Solomon’s place): he knows how to deceive, but he does not possess (the knowledge denoted by the words) we have been taught.
چون سلیمان از خدا بشاش بود منطق الطیری ز علمناش بود
Inasmuch as Solomon was rejoiced exceedingly by (the favour of) God, he had a birds’ language (derived) from we have been taught.
تو از آن مرغ هوایی فهم کن که ندیدستی طیور من لدن
From (your being deceived by) that bird of the (common) air, apprehend (the fact) that you have not beheld the esoteric birds.
جای سیمرغان بود آن سوی قاف هر خیالی را نباشد دست‌باف
The home of the Símurghs is beyond (Mt) Qáf: it is not (like) a hand-loom (easily accessible) to any imagination,
جز خیالی را که دید آن اتفاق آنگهش بعدالعیان افتد فراق
But only to the imagination that beholds it by chance and then, after the vision, is parted (from it).
نه فراق قطع بهر مصلحت که آمنست از هر فراق آن منقبت
Not a parting that involves severance, (but a parting) for a wise purpose; for that high estate is secure from every (real) parting.
بهر استبقاء آن روحی جسد آفتاب از برف یک‌دم درکشد
In order to preserve the spiritual body the (Divine) Sun for a time withdraws (His beams) from the snow.
بهر جان خویش جو زیشان صلاح هین مدزد از حرف ایشان اصطلاح
Seek good for thy soul from them (who have attained unto God): beware, do not steal mystical expressions from their language.
آن زلیخا از سپندان تا به عود نام جمله چیز یوسف کرده بود
Zalíkhá had applied to Joseph the name of everything, from rue-seed to aloeswood.
نام او در نامها مکتوم کرد محرمان را سر آن معلوم کرد
She concealed his name in (all other) names and made the inner meaning thereof known to (none but her) confidants.
چون بگفتی موم ز آتش نرم شد این بدی کان یار با ما گرم شد
When she said, “The wax is softened by the fire,” this meant, “My beloved is very fond of me.”
ور بگفتی مه برآمد بنگرید ور بگفتی سبز شد آن شاخ بید
And if she said, “Look, the moon is risen”; or if she said, “The willow-bough is green (with new leaves)”;
ور بگفتی برگها خوش می‌طپند ور بگفتی خوش همی‌سوزد سپند
Or if she said, “The leaves are quivering mightily”; or if she said, “The rue-seed is burning merrily”;
ور بگفتی گل به بلبل راز گفت ور بگفتی شه سر شهناز گفت
Or if she said, “The rose has told her secret to the nightingale”; or if she said, “The king has disclosed his passion for Shahnáz”;
ور بگفتی چه همایونست بخت ور بگفتی که بر افشانید رخت
Or if she said, “How auspicious is Fortune!” or if she said, “Give the furniture a good dusting”;
ور بگفتی که سقا آورد آب ور بگفتی که بر آمد آفتاب
Or if she said, “The water-carrier has brought the water”; or if she said, “The sun is risen”; 
ور بگفتی دوش دیگی پخته‌اند یا حوایج از پزش یک لخته‌اند
Or if she said, “Last night they cooked a potful of food” or “The vegetables are cooked to perfection”;
ور بگفتی هست نانها بی‌نمک ور بگفتی عکس می‌گردد فلک
Or if she said, “The loaves have no salt (savour)”; or if she said, “The heavenly sphere is going round in the contrary direction”;
ور بگفتی که به درد آمد سرم ور بگفتی درد سر شد خوشترم
Or if she said, “My head aches”; or if she said, “My headache is better”
گر ستودی اعتناق او بدی ور نکوهیدی فراق او بدی
If she praised, ’twas his (Joseph’s) caresses (that she meant); and if she blamed, ’twas separation from him (that she meant).
صد هزاران نام گر بر هم زدی قصد او و خواه او یوسف بدی
If she piled up a hundred thousand names, her meaning and intention was always Joseph.
گرسنه بودی چو گفتی نام او می‌شدی او سیر و مست جام او
Were she hungry, as soon as she spoke his name she would be filled (with spiritual food) and intoxicated by his cup.
تشنگیش از نام او ساکن شدی نام یوسف شربت باطن شدی
Her thirst would be quenched by his name: the name of Joseph was a sherbet to her soul;
ور بدی دردیش زان نام بلند درد او در حال گشتی سودمند
And if she were in pain, her pain would immediately be turned into profit by that exalted name.
وقت سرما بودی او را پوستین این کند در عشق نام دوست این
In cold weather it was a fur to her. This, this (is what) the Beloved’s name can do (when one is) in love.
عام می‌خوانند هر دم نام پاک این عمل نکند چو نبود عشقناک
The vulgar are always pronouncing the Holy Name, (but) it does not do this work (for them) since they are not endowed with (true) love. 
آنچ عیسی کرده بود از نام هو می‌شدی پیدا ورا از نام او
That (miracle) which Jesus had wrought by (pronouncing) the Name of Hú (God) was manifested to her through the name of him (Joseph).
چونک با حق متصل گردید جان ذکر آن اینست و ذکر اینست آن
When the soul has been united with God, to speak of that (God) is (to speak of) this (soul), and to speak of this (soul) is (to speak of) that (God).
خالی از خود بود و پر از عشق دوست پس ز کوزه آن تلابد که دروست
She was empty of self and filled with love for her friend (Joseph), and (as the proverb says), “A pot drips what is in it.”
خنده بوی زعفران وصل داد گریه بوهای پیاز آن بعاد
The scent of the saffron of union produces (happy) laughter; the smell of the onion of absence (produces) tears.
هر یکی را هست در دل صد مراد این نباشد مذهب عشق و وداد
Every (other) one has in his heart a hundred objects of desire, (but) this is not the way of love and fondness.
یار آمد عشق را روز آفتاب آفتاب آن روی را هم‌چون نقاب
Love’s sun in the day-time is the (Face of the) Beloved: the sun is as a veil over that Face.
آنک نشناسد نقاب از روی یار عابد الشمس است دست از وی بدار
He that does not know (distinguish) the veil from the Face of the Beloved is a sun-worshipper: keep thy hand off (keep thyself aloof) from him.
روز او و روزی عاشق هم او دل همو دلسوزی عاشق هم او
He is both the lover’s day and daily bread, He is both the lover’s heart and heart-burning.
ماهیان را نقد شد از عین آب نان و آب و جامه و دارو و خواب
(God’s) fishes receive directly from the Essence of the Water their bread and water and clothes and drugs and sleep.
هم‌چو طفلست او ز پستان شیرگیر او نداند در دو عالم غیر شیر
He (the lover) is like a child getting milk from the breast: he knows nothing in the two worlds except the milk. 
طفل داند هم نداند شیر را راه نبود این طرف تدبیر را
The child knows the milk and yet he does not know it: (intellectual) consideration has no means of entrance here.
گیج کرد این گردنامه روح را تا بیابد فاتح و مفتوح را
This circular (issued by Love) made the spirit crazy to find (both) the Opener and that which is opened (by Him).
گیج نبود در روش بلک اندرو حاملش دریا بود نه سیل و جو
It (the spirit) is not crazy in going (on that quest); nay, (for) ’tis the Sea within it that bears it along, not a torrent or a river.
چون بیابد او که یابد گم شود هم‌چو سیلی غرقه‌ی قلزم شود
How should it (the spirit) find (God)? He that finds (God) becomes lost (in Him): like a torrent he is absorbed in the Ocean.
دانه گم شد آنگهی او تین بود تا نمردی زر ندادم این بود
The seed is lost (in the earth): (only) then does it become a fig-tree. This is (the meaning of) “I did not give (you) the money till you died.”




Special Offers

What people say about "Story of Imra’u ’l-Qays"?

No one replied yet.

Leave a Reply

Your email address will not be published. Required fields are marked *