هر امیری را چنین گفت او جدا ** نیست نایب جز تو در دین خدا
Thus he spoke to each amír separately, (saying), “There is no vicar in the religion of God except thee.”
هر یکی را کرد او یک یک عزیز ** هر چه آن را گفت این را گفت نیز
He honoured each, one by one, (in this way): whatever he said to that (amír) he also said to this.
هر یکی را او یکی طومار داد ** هر یکی ضد دگر بود المراد
To each he gave one scroll: every one was purposely the contrary of the other.
جملگی طومارها بد مختلف ** چون حروف آن جمله از یا تا الف660
The text of those scrolls was diverse; all were (different), like the letters from alif to yá.
حکم این طومار ضد حکم آن ** پیش از این کردیم این ضد را بیان
The rule (laid down) in this scroll was contrary to the rule in that: we have already explained (the nature of) this contradiction.
کشتن وزیر خویشتن را در خلوت
How the vizier killed himself in seclusion.
بعد از آن چل روز دیگر در ببست ** خویش کشت و از وجود خود برست
After that, he shut the door for other forty days (and then) killed himself and escaped from his existence.
چون که خلق از مرگ او آگاه شد ** بر سر گورش قیامت‌‌گاه شد
When the people learned of his death, there came to pass at his grave the scene of the Resurrection.
خلق چندان جمع شد بر گور او ** موکنان جامه دران در شور او
So great a multitude gathered at his grave, tearing their hair, rending their garments in wild grief for him,
کان عدد را هم خدا داند شمرد ** از عرب وز ترک و از رومی و کرد665
That only God can reckon the number of them—Arabs and Turks and Greeks and Kurds.
خاک او کردند بر سرهای خویش ** درد او دیدند درمان جای خویش
They put his (grave's) earth on their heads; they deemed anguish for him to be the remedy for themselves.
آن خلایق بر سر گورش مهی ** کرده خون را از دو چشم خود رهی
During a month those multitudes over his grave made a way for blood from their eyes (shed tears of anguish).
طلب کردن امت عیسی علیه السلام از امرا که ولی عهد از شما کدام است
How the people of Jesus—on him be peace!—asked the amírs, “Which one of you is the successor?”
بعد ماهی خلق گفتند ای مهان ** از امیران کیست بر جایش نشان
After a month the people said, “O chiefs, which of (the) amírs is designated in his place,
تا به جای او شناسیمش امام ** دست و دامن را بدست او دهیم
That we may acknowledge him as our religious leader instead of him (the vizier), and give our hands and skirts into his hand?
چون که شد خورشید و ما را کرد داغ ** چاره نبود بر مقامش از چراغ670
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 برست675
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 بفشری680
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.