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1
631-680

  • بسته در زنجیر چون شادی کند ** کی اسیر حبس آزادی کند
  • How should one make merry who is bound in chains? When does the captive in prison behave like the man who is free?

  • ور تو می‌‌بینی که پایت بسته‌‌اند ** بر تو سرهنگان شه بنشسته‌‌اند
  • And if you consider that your foot is shackled (and that) the king's officers are sitting (as custodians) over you,

  • پس تو سرهنگی مکن با عاجزان ** ز آن که نبود طبع و خوی عاجز آن‌‌
  • Then do not act like an officer (tyrannously) towards the helpless, inasmuch as that is not the nature and habit of a helpless man.

  • چون تو جبر او نمی‌‌بینی مگو ** ور همی‌‌بینی نشان دید کو
  • Since you do not feel His compulsion, do not say (that you are compelled); and if you feel it, where is the sign of your feeling?

  • در هر آن کاری که میل استت بدان ** قدرت خود را همی‌‌بینی عیان‌‌ 635
  • In every act for which you have inclination, you are clearly conscious of your power (to perform it),

  • و اندر آن کاری که میلت نیست ** و خواست خویش را جبری کنی کاین از خداست‌‌
  • (But) in the act for which you have no inclination and desire, you make yourself a necessitarian, saying, “This is from God.”

  • انبیا در کار دنیا جبری‌‌اند ** کافران در کار عقبی جبری‌‌اند
  • The prophets are necessitarians in regard to the works of this world, (while) the infidels are necessitarians in regard to the works of the next world.

  • انبیا را کار عقبی اختیار ** جاهلان را کار دنیا اختیار
  • To the prophets the works of the next world are (a matter of) freewill; to the foolish the works of this world are (a matter of) freewill,

  • ز آن که هر مرغی به سوی جنس خویش ** می‌‌پرد او در پس و جان پیش پیش‌‌
  • Because every bird flies to its own congener: it (follows) behind, and its spirit (goes) before, (leading it on).

  • کافران چون جنس سجین آمدند ** سجن دنیا را خوش آیین آمدند 640
  • Inasmuch as the infidels were congeners of Sijjn (Hell), they were well-disposed to the prison (sijn) of this world.

  • انبیا چون جنس علیین بدند ** سوی علیین جان و دل شدند
  • Inasmuch as the prophets were congeners of ‘Illiyyín (Heaven), they went towards the ‘Illiyyín of spirit and heart.

  • این سخن پایان ندارد لیک ما ** باز گوییم آن تمامی قصه را
  • This discourse hath no end, but let us (now) relate the story to its completion.

  • نومید کردن وزیر مریدان را از رفض خلوت
  • How the vizier made the disciples lose hope of his abandoning seclusion.

  • آن وزیر از اندرون آواز داد ** کای مریدان از من این معلوم باد
  • The vizier cried out from within, “O disciples, be this made known to you from me,

  • که مرا عیسی چنین پیغام کرد ** کز همه یاران و خویشان باش فرد
  • That Jesus hath given me a such-like message: ‘Be separated from all friends and kinsfolk.

  • روی در دیوار کن تنها نشین ** وز وجود خویش هم خلوت گزین‌‌ 645
  • Set thy face to the wall, sit alone, and choose to be secluded even from thine own existence.’

  • بعد از این دستوری گفتار نیست ** بعد از این با گفت و گویم کار نیست‌‌
  • After this there is no permission (for me) to speak; after this I have nothing to do with talk.

  • الوداع ای دوستان من مرده‌‌ام ** رخت بر چارم فلک بر برده‌‌ام‌‌
  • Farewell, O friends! I am dead: I have carried my belongings up to the Fourth Heaven,

  • تا به زیر چرخ ناری چون حطب ** من نسوزم در عنا و در عطب‌‌
  • In order that beneath the fiery sphere I may not burn like firewood in woe and perdition,

  • پهلوی عیسی نشینم بعد از این ** بر فراز آسمان چارمین‌‌
  • (But) henceforth may sit beside Jesus at the top of the Fourth Heaven.”

  • ولی عهد ساختن وزیر هر یک امیر را جدا جدا
  • How the vizier appointed each one of the amírs separately as his successor.

  • و آن گهانی آن امیران را بخواند ** یک به یک تنها به هر یک حرف راند 650
  • And then he summoned those amírs one by one and conversed with each (of them) alone.

  • گفت هر یک را به دین عیسوی ** نایب حق و خلیفه‌‌ی من توی‌‌
  • He said to each one, “In the religion of Jesus thou art the vicar of God and my khalífa (vicegerent),

  • و آن امیران دگر اتباع تو ** کرد عیسی جمله را اشیاع تو
  • And those other amírs are thy followers: Jesus hath made all of them thy assistants.

  • هر امیری کو کشید گردن بگیر ** یا بکش یا خود همی‌‌دارش اسیر
  • Any amír who lifts his neck (in rebellion), seize him and either kill him or hold him captive;

  • لیک تا من زنده‌‌ام این وامگو ** تا نمیرم این ریاست را مجو
  • But do not declare this whilst I am alive: do not seek this supreme authority until I am dead.

  • تا نمیرم من تو این پیدا مکن ** دعوی شاهی و استیلا مکن‌‌ 655
  • Until I am dead, do not reveal this: do not lay claim to sovereignty and dominion.

  • اینک این طومار و احکام مسیح ** یک به یک بر خوان تو بر امت فصیح‌‌
  • Here is this scroll and the ordinances of the Messiah: recite them distinctly, one by one, to his people.”

  • 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 الف‌‌ 660
  • 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 کرد 665
  • 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 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).