گفت این بار ار کنم من مشغله ** کاردها بر من زنید آن دم هله2105
He said, “This time, if I make a scandal, come on at once and dash knives into me.
حق منزه از تن و من با تنم ** چون چنین گویم بباید کشتنم
God transcends the body, and I am with the body: ye must kill me when I say a thing like this.”
چون وصیت کرد آن آزادمرد ** هر مریدی کاردی آماده کرد
When that (spiritual) freeman gave the injunction, each disciple made ready a knife.
مست گشت او باز از آن سغراق زفت ** آن وصیتهاش از خاطر برفت
Again he (Báyazíd) became intoxicated by that potent flagon: those injunctions vanished from his mind.
نقل آمد عقل او آواره شد ** صبح آمد شمع او بیچاره شد
The Dessert came: his reason became distraught. The Dawn came: his candle became helpless.
عقل چون شحنه‌ست چون سلطان رسید ** شحنه‌ی بیچاره در کنجی خزید2110
Reason is like the prefect: when the sultan arrives, the helpless prefect creeps into a corner.
عقل سایه‌ی حق بود حق آفتاب ** سایه را با آفتاب او چه تاب
Reason is the shadow of God: God is the sun: what power hath the shadow to resist His sun?
چون پری غالب شود بر آدمی ** گم شود از مرد وصف مردمی
When a genie prevails over (gains possession of) a man, the attributes of humanity disappear from the man.
هر چه گوید آن پری گفته بود ** زین سری زان آن سری گفته بود
Whatsoever he says, that genie will (really) have said it: the one who belongs to this side will have spoken from (the control of) the one who belongs to yonder side.
چون پری را این دم و قانون بود ** کردگار آن پری خود چون بود
Since a genie hath this influence and rule, how (much more powerful) indeed must be the Creator of that genie!
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.