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).

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.