اوی او رفته پری خود او شده ** ترک بیالهام تازیگو شده2115
His (the possessed man's) “he” (personality) is gone: he has in sooth become the genie: the Turk, without (receiving) Divine inspiration, has become a speaker of Arabic.
چون به خود آید نداند یک لغت ** چون پری را هست این ذات و صفت
When he comes to himself, he does not know a word (of Arabic). Inasmuch as a genie hath this essence and quality,
پس خداوند پری و آدمی ** از پری کی باشدش آخر کمی
Then how, pray, should the Lord of genie and man have inferiority to the genie?
شیرگیر ار خون نره شیر خورد ** تو بگویی او نکرد آن باده کرد
If a pot-valiant fellow has drunk the blood of a fierce lion, you will say that the wine did it, not he;
ور سخن پردازد از زر کهن ** تو بگویی باده گفتست آن سخن
And if he fashion words of old (pure) gold, you will say that the wine has spoken those words.
بادهای را میبود این شر و شور ** نور حق را نیست آن فرهنگ و زور2120
A wine hath this (power to excite) disturbance and commotion: hath not the Light of God that virtue and potency
که ترا از تو به کل خالی کند ** تو شوی پست او سخن عالی کند
To make you entirely empty of self, (so that) you should be laid low and He should make the Word lofty (within you)?
گر چه قرآن از لب پیغامبرست ** هر که گوید حق نگفت او کافرست
Though the Qur’án is (dictated) from the lips of the Prophet —if any one says God did not speak it, he is an infidel.
چون همای بیخودی پرواز کرد ** آن سخن را بایزید آغاز کرد
When the humá of selflessness took wing (and soared), Báyazíd began (to repeat) those words.
عقل را سیل تحیر در ربود ** زان قویتر گفت که اول گفته بود
The flood of bewilderment swept away his reason: he spoke more strongly than he had spoken at first,
نیست اندر جبهام الا خدا ** چند جویی بر زمین و بر سما2125
(Saying), “Within my mantle there is naught but God: how long wilt thou seek on the earth and in heaven?”
آن مریدان جمله دیوانه شدند ** کاردها در جسم پاکش میزدند
All the disciples became frenzied and dashed their knives at his holy body.
هر یکی چون ملحدان گرده کوه ** کارد میزد پیر خود را بی ستوه
Like the heretics of Girdakúh, every one was ruthlessly stabbing his spiritual Director.
هر که اندر شیخ تیغی میخلید ** بازگونه از تن خود میدرید
Every one who plunged a dagger into the Shaykh was reversely making a gash in his own body.
یک اثر نه بر تن آن ذوفنون ** وان مریدان خسته و غرقاب خون
There was no mark (of a wound) on the body of that possessor of the (mystic) sciences, while those disciples were wounded and drowned in blood.
هر که او سویی گلویش زخم برد ** حلق خود ببریده دید و زار مرد2130
Whoever aimed a blow at his throat saw his own throat cut, and died miserably;
وآنک او را زخم اندر سینه زد ** سینهاش بشکافت و شد مردهی ابد
And whoever inflicted a blow on his breast, his (own) breast was riven, and he became dead for ever;
وآنک آگه بود از آن صاحبقران ** دل ندادش که زند زخم گران
And he that was acquainted with that (spiritual) emperor of high fortune, (and) his heart (courage) did not consent to strike a heavy blow,
نیمدانش دست او را بسته کرد ** جان ببرد الا که خود را خسته کرد
Half-knowledge tied his hand, (so that) he saved his life and only wounded himself.
روز گشت و آن مریدان کاسته ** نوحهها از خانهشان برخاسته
Day broke, and the disciples were thinned: wails of lamentation arose from their house.
پیش او آمد هزاران مرد و زن ** کای دو عالم درج در یک پیرهن2135
Thousands of men and women came to him (Báyazíd), saying, “O thou in whose single shirt the two worlds are contained,
این تن تو گر تن مردم بدی ** چون تن مردم ز خنجر گم شدی
If this body of thine were a human body, it would have been destroyed, like a human body, by the daggers.”
با خودی با بیخودی دوچار زد ** با خود اندر دیدهی خود خار زد
A self-existent one encountered a selfless one in combat: the self-existent one drove a thorn into his own eye (hurt himself).
ای زده بر بیخودان تو ذوالفقار ** بر تن خود میزنی آن هوش دار
O you who stab the selfless ones with the sword, you are stabbing your own body with it. Beware!
زانک بیخود فانی است و آمنست ** تا ابد در آمنی او ساکنست
For the selfless one has passed away (in God) and is safe: he is dwelling in safety for ever.