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4
1901-1925

  • هم‌چنین تاج سلیمان میل کرد ** روز روشن را برو چون لیل کرد
  • Likewise, Solomon's tiara swerved to one side and made the bright day (dark) as night to him.

  • گفت تا جا کژ مشو بر فرق من ** آفتابا کم مشو از شرق من
  • He said, “O tiara, do not become awry on my head: O sun, do not decline from my orient.”

  • راست می‌کرد او به دست آن تاج را ** باز کژ می‌شد برو تاج ای فتی
  • He was putting the tiara straight with his hand, (but) the tiara always became awry for him again, O youth.

  • هشت بارش راست کرد و گشت کژ ** گفت تاجا چیست آخر کژ مغژ
  • Eight times he straightened it, and (each time) it became awry. He said, “Why, what is the matter, O tiara? Do not sag crookedly.”

  • گفت اگر صد ره کنی تو راست من ** کژ شوم چون کژ روی ای متمن 1905
  • It replied, “If thou put me straight a hundred times, (’tis useless): I go awry since thou goest awry, O trusted one.”

  • پس سلیمان اندرونه راست کرد ** دل بر آن شهوت که بودش کرد سرد
  • Then Solomon put straight his inward part: he made his heart cold to (caused it to renounce) the lust which it had.

  • بعد از آن تاجش همان دم راست شد ** آنچنان که تاج را می‌خواست شد
  • Thereupon his tiara immediately became straight and such as he wished it to be.

  • بعد از آنش کژ همی کرد او به قصد ** تاج او می‌گشت تارک‌جو به قصد
  • Afterwards he was purposely making it awry, (but) the tiara always returned purposely (deliberately), seeking (its correct position on) the crown of his head.

  • هشت کرت کژ بکرد آن مهترش ** راست می‌شد تاج بر فرق سرش
  • Eight times did that prince make it awry, and (as many times) did it become straight on the crown of his head.

  • تاج ناطق گشت کای شه ناز کن ** چون فشاندی پر ز گل پرواز کن 1910
  • The tiara began to speak, saying, “O king, (now) display pride (proud independence): since thou hast shaken thy wings free from the clay, take flight (soar aloft).

  • نیست دستوری کزین من بگذرم ** پرده‌های غیب این برهم درم
  • I have no permission to pass beyond this (point) and tear to pieces the veils of the mystery of this (matter).

  • بر دهانم نه تو دست خود ببند ** مر دهانم را ز گفت ناپسند
  • Lay thy hand on my mouth: shut my mouth (so as to restrain me) from unacceptable speech.”

  • پس ترا هر غم که پیش آید ز درد ** بر کسی تهمت منه بر خویش گرد
  • Do not you, then, whatsoever grief befall you, resentfully accuse any one: turn upon yourself.

  • ظن مبر بر دیگری ای دوستکام ** آن مکن که می‌سگالید آن غلام
  • Do not think evil of another, O you who gratify the desire of your friend: do not do that which that slave was meditating—

  • گاه جنگش با رسول و مطبخی ** گاه خشمش با شهنشاه سخی 1915
  • Now his quarrel (was) with the messenger and the steward, now his anger (was directed) against the generous emperor.

  • هم‌چو فرعونی که موسی هشته بود ** طفلکان خلق را سر می‌ربود
  • You are like Pharaoh, who had left Moses (alone) and was taking off the heads of the people's babes:

  • آن عدو در خانه‌ی آن کور دل ** او شده اطفال را گردن گسل
  • The enemy (Moses) was in the house of that blind-hearted man, (while) he (outside) was cutting the necks of the children.

  • تو هم از بیرون بدی با دیگران ** واندرون خوش گشته با نفس گران
  • You also are bad (malign) to others outside, while you have become complaisant to the grievous self (carnal soul) within.

  • خود عدوت اوست قندش می‌دهی ** وز برون تهمت به هر کس می‌نهی
  • It is your enemy indeed, (yet) you are giving it candy, while outside you are accusing every one.

  • هم‌چو فرعونی تو کور و کوردل ** با عدو خوش بی‌گناهان را مذل 1920
  • You are like Pharaoh, blind and blind-hearted: complaisant to your enemy and treating the guiltless with ignominy.

  • چند فرعونا کشی بی‌جرم را ** می‌نوازی مر تن پر غرم را
  • How long, O (imitator of) Pharaoh, will you slay the innocent and pamper your noxious body?

  • عقل او بر عقل شاهان می‌فزود ** حکم حق بی‌عقل و کورش کرده بود
  • His understanding was superior to that of (other) kings: God's ordainment had made him without understanding and blind.

  • مهر حق بر چشم و بر گوش خرد ** گر فلاطونست حیوانش کند
  • God's seal upon the eye and ear of the intelligence makes him (the intelligent man) an animal, (even) if he is a Plato.

  • حکم حق بر لوح می‌آید پدید ** آنچنان که حکم غیب بایزید
  • God's ordainment comes into view on the tablet (of the heart) in such wise as Báyazíd's prediction of the hidden (future event).

  • شنیدن شیخ ابوالحسن رضی الله عنه خبر دادن ابویزید را و بود او و احوال او
  • How Shaykh Abu ’l-Hasan, may God be well-pleased with him, heard Báyazíd's announcement of his coming into existence and of what should happen to him.

  • هم‌چنان آمد که او فرموده بود ** بوالحسن از مردمان آن را شنود 1925
  • It came to pass just as he (Báyazíd) had said. Bu ’l-Hasan heard from the people that (prediction),