این بیابان خود ندارد پا و سر ** بیجواب نامه خستست آن پسر
Truly this desert hath no head or foot (top or bottom). That youth, (being) without a reply to his letter, is aggrieved
کای عجب چونم نداد آن شه جواب ** با خیانت کرد رقعهبر ز تاب
And says, “Oh, ‘tis a wonder. How did the king give me no reply? Or (perchance) the carrier of the letter behaved treacherously because of the torment (of envy),
رقعه پنهان کرد و ننمود آن به شاه ** کو منافق بود و آبی زیر کاه
And concealed the letter and did not show it to the king; for he was a hypocrite and (like) a piece of water beneath straw.
رقعهی دیگر نویسم ز آزمون ** دیگری جویم رسول ذو فنون
I will write another letter by way of test and seek another accomplished messenger.”
بر امیر و مطبخی و نامهبر ** عیب بنهاده ز جهل آن بیخبر1895
That heedless man ignorantly puts the blame on the Amir and the steward and the letter-carrier.
هیچ گرد خود نمیگردد که من ** کژروی کردم چو اندر دین شمن
Never does he go round about (inspect) himself and say, “I have acted perversely, like the idolater in (turning away from’ the true) religion.”
کژ وزیدن باد بر سلیمان علیهالسلام به سبب زلت او
How the wind blew perversely against Solomon, on whom be peace, because of his lapse.
باد بر تخت سلیمان رفت کژ ** پس سلیمان گفت بادا کژ مغژ
The wind moved perversely against Solomon's throne. Then Solomon said, “O wind, do not creep (along) perversely.”
باد هم گفت ای سیلمان کژ مرو ** ور روی کژ از کژم خشمین مشو
The wind too said, “Do not move perversely (act wrongfully), O Solomon; and if thou move perversely, be not angry at my perverseness.
این ترازو بهر این بنهاد حق ** تا رود انصاف ما را در سبق
God set up these scales for the purpose that justice might be done to us in eternity.
از ترازو کم کنی من کم کنم ** تا تو با من روشنی من روشنم1900
(If) thou give short measure, I will give short measure; so long as thou art honest with me, I am honest (with thee).”
همچنین تاج سلیمان میل کرد ** روز روشن را برو چون لیل کرد
Likewise, Solomon's tiara swerved to one side and made the bright day (dark) as night to him.
گفت تا جا کژ مشو بر فرق من ** آفتابا کم مشو از شرق من
He said, “O tiara, do not become awry on my head: O sun, do not decline from my orient.”
راست میکرد او به دست آن تاج را ** باز کژ میشد برو تاج ای فتی
He was putting the tiara straight with his hand, (but) the tiara always became awry for him again, O youth.
هشت بارش راست کرد و گشت کژ ** گفت تاجا چیست آخر کژ مغژ
Eight times he straightened it, and (each time) it became awry. He said, “Why, what is the matter, O tiara? Do not sag crookedly.”
گفت اگر صد ره کنی تو راست من ** کژ شوم چون کژ روی ای متمن1905
It replied, “If thou put me straight a hundred times, (’tis useless): I go awry since thou goest awry, O trusted one.”
پس سلیمان اندرونه راست کرد ** دل بر آن شهوت که بودش کرد سرد
Then Solomon put straight his inward part: he made his heart cold to (caused it to renounce) the lust which it had.
بعد از آن تاجش همان دم راست شد ** آنچنان که تاج را میخواست شد
Thereupon his tiara immediately became straight and such as he wished it to be.
بعد از آنش کژ همی کرد او به قصد ** تاج او میگشت تارکجو به قصد
Afterwards he was purposely making it awry, (but) the tiara always returned purposely (deliberately), seeking (its correct position on) the crown of his head.
هشت کرت کژ بکرد آن مهترش ** راست میشد تاج بر فرق سرش
Eight times did that prince make it awry, and (as many times) did it become straight on the crown of his head.
تاج ناطق گشت کای شه ناز کن ** چون فشاندی پر ز گل پرواز کن1910
The tiara began to speak, saying, “O king, (now) display pride (proud independence): since thou hast shaken thy wings free from the clay, take flight (soar aloft).
نیست دستوری کزین من بگذرم ** پردههای غیب این برهم درم
I have no permission to pass beyond this (point) and tear to pieces the veils of the mystery of this (matter).
بر دهانم نه تو دست خود ببند ** مر دهانم را ز گفت ناپسند
Lay thy hand on my mouth: shut my mouth (so as to restrain me) from unacceptable speech.”
پس ترا هر غم که پیش آید ز درد ** بر کسی تهمت منه بر خویش گرد
Do not you, then, whatsoever grief befall you, resentfully accuse any one: turn upon yourself.
ظن مبر بر دیگری ای دوستکام ** آن مکن که میسگالید آن غلام
Do not think evil of another, O you who gratify the desire of your friend: do not do that which that slave was meditating—
گاه جنگش با رسول و مطبخی ** گاه خشمش با شهنشاه سخی1915
Now his quarrel (was) with the messenger and the steward, now his anger (was directed) against the generous emperor.
همچو فرعونی که موسی هشته بود ** طفلکان خلق را سر میربود
You are like Pharaoh, who had left Moses (alone) and was taking off the heads of the people's babes:
آن عدو در خانهی آن کور دل ** او شده اطفال را گردن گسل
The enemy (Moses) was in the house of that blind-hearted man, (while) he (outside) was cutting the necks of the children.
تو هم از بیرون بدی با دیگران ** واندرون خوش گشته با نفس گران
You also are bad (malign) to others outside, while you have become complaisant to the grievous self (carnal soul) within.
خود عدوت اوست قندش میدهی ** وز برون تهمت به هر کس مینهی
It is your enemy indeed, (yet) you are giving it candy, while outside you are accusing every one.
همچو فرعونی تو کور و کوردل ** با عدو خوش بیگناهان را مذل1920
You are like Pharaoh, blind and blind-hearted: complaisant to your enemy and treating the guiltless with ignominy.
چند فرعونا کشی بیجرم را ** مینوازی مر تن پر غرم را
How long, O (imitator of) Pharaoh, will you slay the innocent and pamper your noxious body?
عقل او بر عقل شاهان میفزود ** حکم حق بیعقل و کورش کرده بود
His understanding was superior to that of (other) kings: God's ordainment had made him without understanding and blind.
مهر حق بر چشم و بر گوش خرد ** گر فلاطونست حیوانش کند
God's seal upon the eye and ear of the intelligence makes him (the intelligent man) an animal, (even) if he is a Plato.
حکم حق بر لوح میآید پدید ** آنچنان که حکم غیب بایزید
God's ordainment comes into view on the tablet (of the heart) in such wise as Báyazíd's prediction of the hidden (future event).
شنیدن شیخ ابوالحسن رضی الله عنه خبر دادن ابویزید را و بود او و احوال او
How Shaykh Abu ’l-Hasan, may God be well-pleased with him, heard Báyazíd's announcement of his coming into existence and of what should happen to him.
همچنان آمد که او فرموده بود ** بوالحسن از مردمان آن را شنود1925
It came to pass just as he (Báyazíd) had said. Bu ’l-Hasan heard from the people that (prediction),
که حسن باشد مرید و امتم ** درس گیرد هر صباح از تربتم
(Namely), “Hasan will be my disciple and my true follower (umma), and will receive lessons from my tomb at every dawn.”
گفت من هم نیز خوابش دیدهام ** وز روان شیخ این بشنیدهام
He (Abu ’l-Hasan) said, “I have also seen him in a dream and have heard this from the spirit of the Shaykh.”
هر صباحی رو نهادی سوی گور ** ایستادی تا ضحی اندر حضور
Every dawn he would set his face towards the grave and stand (there) in attention till the forenoon,
یا مثال شیخ پیشش آمدی ** یا که بیگفتی شکالش حل شدی
And either the apparition of the Shaykh would come to him, or without anything spoken his difficulty would be solved,
تا یکی روزی بیامد با سعود ** گورها را برف نو پوشیده بود1930
Till one day he came auspiciously (to visit the grave): the graves were covered with new-fallen snow.
توی بر تو برفها همچون علم ** قبه قبه دیده و شد جانش به غم
He saw the snows, wreath on wreath like flags, mound (piled) on mound; and his soul was grieved.
بانگش آمد از حظیرهی شیخ حی ** ها انا ادعوک کی تسعی الی
From the shrine of the (spiritually) living Shaykh came to him a cry, “Hark, I call thee that thou mayst run to me.
هین بیا این سو بر آوازم شتاب ** عالم ار برفست روی از من متاب
Hey, come quickly in this direction, towards my voice: if the world is (full of) snow, (yet) do not turn thy face away from me.”
حال او زان روز شد خوب و بدید ** آن عجایب را که اول میشنید
From that day his (spiritual) state became excellent, and he saw (experienced) those wondrous things which at first he was (only) hearing (knowing by hearsay).
رقعهی دیگر نوشتن آن غلام پیش شاه چون جواب آن رقعهی اول نیافت
How the slave wrote another letter to the king when he received no reply to the first letter.
نامهی دیگر نوشت آن بدگمان ** پر ز تشنیع و نفیر و پر فغان1935
That evil-thinking one wrote another letter, full of vituperation and clamour and loud complaint.
که یکی رقعه نبشتم پیش شه ** ای عجب آنجا رسید و یافت ره
He said, “I wrote a letter to the king; oh, I wonder if it arrived there and found its way (to him).”
آن دگر را خواند هم آن خوبخد ** هم نداد او را جواب و تن بزد
The fair-cheeked (king) read that second one also, and as before he gave him no reply and kept silence.
خشک میآورد او را شهریار ** او مکرر کرد رقعه پنج بار
The king was withholding all favour from him: he (the slave) repeated the letter five times.
گفت حاجب آخر او بندهی شماست ** گر جوابش بر نویسی هم رواست
“After all,” said the chamberlain, “he is your (Majesty’s) slave: if you write a reply to him, tis fitting.
از شهی تو چه کم گردد اگر ** برغلام و بنده اندازی نظر1940
What diminution of your sovereignty will occur if you cast looks (of favour) on your slave and servant?”