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  • چون که شد خورشید و ما را کرد داغ ** چاره نبود بر مقامش از چراغ‌‌ 670
  • Since the sun is gone and has branded us (left the brand of sorrow in our hearts), is not a lamp the (only) resource in his stead?

  • چون که شد از پیش دیده وصل یار ** نایبی باید از او مان یادگار
  • Since union with the beloved has vanished from before our eyes, we must needs have a vicar as a memorial of him (i.e. one who will recall him to our memory).

  • چون که گل بگذشت و گلشن شد خراب ** بوی گل را از که یابیم از گلاب‌‌
  • Since the rose is past and the garden ravaged, from whom shall we get the perfume of the rose? From rosewater.”

  • چون خدا اندر نیاید در عیان ** نایب حق‌‌اند این پیغمبران‌‌
  • Inasmuch as God comes not into sight, these prophets are the vicars of God.

  • نه غلط گفتم که نایب با منوب ** گر دو پنداری قبیح آید نه خوب‌‌
  • Nay, I have said (this) wrongly; for if you suppose that the vicar and He who is represented by the vicar are two, it (such a thought) is bad, not good.

  • نه دو باشد تا تویی صورت پرست ** پیش او یک گشت کز صورت برست‌‌ 675
  • Nay; they are two so long as you are a worshipper of form, (but) they have become one to him who has escaped from (consciousness of) form.

  • چون به صورت بنگری چشم تو دست ** تو به نورش درنگر کز چشم رست‌‌
  • When you look at the form, your eye is two; look at its (the eye's) light, which grew from the eye.

  • نور هر دو چشم نتوان فرق کرد ** چون که در نورش نظر انداخت مرد
  • ’Tis impossible to distinguish the light of the two eyes, when a man has cast his look upon their light.

  • ده چراغ ار حاضر آید در مکان ** هر یکی باشد به صورت غیر آن‌‌
  • If ten lamps are present in (one) place, each differs in form from another:

  • فرق نتوان کرد نور هر یکی ** چون به نورش روی آری بی‌‌شکی‌‌
  • To distinguish without any doubt the light of each, when you turn your face towards their light, is impossible.

  • گر تو صد سیب و صد آبی بشمری ** صد نماند یک شود چون بفشری‌‌ 680
  • If you count a hundred apples or a hundred quinces, they do not remain a hundred (but) become one, when you crush them (together).

  • در معانی قسمت و اعداد نیست ** در معانی تجزیه و افراد نیست‌‌
  • In things spiritual there is no division and no numbers; in things spiritual there is no partition and no individuals.

  • اتحاد یار با یاران خوش است ** پای معنی گیر صورت سرکش است‌‌
  • Sweet is the oneness of the Friend with His friends: catch (and cling to) the foot of spirit. Form is headstrong.

  • صورت سرکش گدازان کن به رنج ** تا ببینی زیر او وحدت چو گنج‌‌
  • Make headstrong form waste away with tribulation, that beneath it you may descry unity, like a (buried) treasure;

  • ور تو نگذاری عنایتهای او ** خود گدازد ای دلم مولای او
  • And if you waste it not away, His favours will waste it—oh, my heart is His vassal.

  • او نماید هم به دلها خویش را ** او بدوزد خرقه‌‌ی درویش را 685
  • He even showeth Himself to (our) hearts, He seweth the tattered frock of the dervish.

  • منبسط بودیم و یک جوهر همه ** بی‌‌سر و بی‌‌پا بدیم آن سر همه‌‌
  • Simple were we and all one substance; we were all without head and without foot yonder.

  • یک گهر بودیم همچون آفتاب ** بی‌‌گره بودیم و صافی همچو آب‌‌
  • We were one substance, like the Sun; we were knotless and pure, like water.

  • چون به صورت آمد آن نور سره ** شد عدد چون سایه‌‌های کنگره‌‌
  • When that goodly Light took form, it became (many in) number like the shadows of a battlement.

  • کنگره ویران کنید از منجنیق ** تا رود فرق از میان این فریق‌‌
  • Rase ye the battlement with the manjaníq (mangonel), that difference may vanish from amidst this company (of shadows).

  • شرح این را گفتمی من از مری ** لیک ترسم تا نلغزد خاطری‌‌ 690
  • I would have explained this (matter) with (eager) contention, but I fear lest some (weak) mind may stumble.

  • نکته‌‌ها چون تیغ پولاد است تیز ** گر نداری تو سپر واپس گریز
  • The points (involved in it) are sharp as a sword of steel; if you have not the shield (of capacity to understand), turn back and flee!

  • پیش این الماس بی‌‌اسپر میا ** کز بریدن تیغ را نبود حیا
  • Do not come without shield against this adamant (keen blade), for the sword is not ashamed of cutting.

  • زین سبب من تیغ کردم در غلاف ** تا که کج خوانی نخواند بر خلاف‌‌
  • For this cause I have put the sword in sheath, that none who misreads may read contrariwise (in a sense contrary to the true meaning of my words).

  • آمدیم اندر تمامی داستان ** وز وفاداری جمع راستان‌‌
  • We come (now) to complete the tale and (speak) of the loyalty of the multitude of the righteous,

  • کز پس این پیشوا برخاستند ** بر مقامش نایبی می‌‌خواستند 695
  • Who rose up after (the death of) this leader, demanding a vicar in his place.

  • منازعت امرا در ولیعهدی
  • The quarrel of the amírs concerning the succession.

  • یک امیری ز آن امیران پیش رفت ** پیش آن قوم وفا اندیش رفت‌‌
  • One of those amírs advanced and went before that loyal-minded people.

  • گفت اینک نایب آن مرد من ** نایب عیسی منم اندر زمن‌‌
  • “Behold,” said he, “I am that man's vicar: I am the vicar of Jesus at the present time.

  • اینک این طومار برهان من است ** کاین نیابت بعد از او آن من است‌‌
  • Look, this scroll is my proof that after him the vicarate belongs to me.”

  • آن امیر دیگر آمد از کمین ** دعوی او در خلافت بد همین‌‌
  • Another amír came forth from ambush: his pretension regarding the vicegerency was the same;

  • از بغل او نیز طوماری نمود ** تا بر آمد هر دو را خشم جهود 700
  • He too produced a scroll from under his arm, so that in both (amírs) there arose the Jewish anger.

  • آن امیران دگر یک یک قطار ** بر کشیده تیغهای آب دار
  • The rest of the amírs, one after another, drawing swords of keen mettle,

  • هر یکی را تیغ و طوماری به دست ** درهم‌‌افتادند چون پیلان مست‌‌
  • Each with a sword and a scroll in his hand, fell to combat like raging elephants.

  • صد هزاران مرد ترسا کشته شد ** تا ز سرهای بریده پشته شد
  • Hundreds of thousands of Christians were slain, so that there were mounds of severed heads;

  • خون روان شد همچو سیل از چپ و راست ** کوه کوه اندر هوا زین گرد خاست‌‌
  • Blood flowed, on left and right, like a torrent; mountains of this dust (of battle) rose in the air.

  • تخمهای فتنه‌‌ها کاو کشته بود ** آفت سرهای ایشان گشته بود 705
  • The seeds of dissension which he (the vizier) had sown had become a calamity (cause of destruction) to their heads.

  • جوزها بشکست و آن کان مغز داشت ** بعد کشتن روح پاک نغز داشت‌‌
  • The walnuts (bodies) were broken, and those which had the kernel had, after being slain, a spirit pure and fair.

  • کشتن و مردن که بر نقش تن است ** چون انار و سیب را بشکستن است‌‌
  • Slaughter and death which befalls the bodily frame is like breaking pomegranates and apples:

  • آن چه شیرین است او شد ناردانگ ** و آن که پوسیده ست نبود غیر بانگ‌‌
  • That which is sweet becomes pomegranate-syrup, and that which is rotten is naught but noise:

  • آن چه با معنی است خود پیدا شود ** و آن چه پوسیده ست او رسوا شود
  • That which has reality is made manifest (after death), and that which is rotten is put to shame.

  • رو به معنی کوش ای صورت پرست ** ز آن که معنی بر تن صورت پر است‌‌ 710
  • Go, strive after reality, O worshipper of form, inasmuch as reality is the wing on form's body.

  • همنشین اهل معنی باش تا ** هم عطا یابی و هم باشی فتا
  • Consort with the followers of reality, that you may both win the gift and be generous (in giving yourself up to God).

  • جان بی‌‌معنی در این تن بی‌‌خلاف ** هست همچون تیغ چوبین در غلاف‌‌
  • Beyond dispute, in this body the spirit devoid of reality is even as a wooden sword in the sheath:

  • تا غلاف اندر بود با قیمت است ** چون برون شد سوختن را آلت است‌‌
  • Whilst it remains in the sheath, it is (apparently) valuable, (but) when it has come forth it is an implement (only fit) for burning.

  • تیغ چوبین را مبر در کارزار ** بنگر اول تا نگردد کار زار
  • Do not take a wooden sword into the battle! First see (whether your sword is a real one), in order that your plight may not be wretched.

  • گر بود چوبین برو دیگر طلب ** ور بود الماس پیش آ با طرب‌‌ 715
  • If it is made of wood, go, seek another; and if it is adamant, march forward joyously.

  • تیغ در زرادخانه‌‌ی اولیاست ** دیدن ایشان شما را کیمیاست‌‌
  • The sword (of reality) is in the armoury of the saints: to see (and associate with) them is for you (as precious as) the Elixir.

  • جمله دانایان همین گفته همین ** هست دانا رحمة للعالمین‌‌
  • All the wise have said this same thing: the wise man is a (Divine) mercy to created beings.

  • گر اناری می‌‌خری خندان بخر ** تا دهد خنده ز دانه‌‌ی او خبر
  • If you would buy a pomegranate, buy (it when it is) laughing (having its rind cleft open), so that its laughter (openness) may give information as to its seeds.

  • ای مبارک خنده‌‌اش کاو از دهان ** می‌‌نماید دل چو در از درج جان‌‌
  • Oh, blessed is its laughter, for through its mouth it shows the heart, like a pearl from the casket of the spirit.