در حضور مصطفای قندخو ** چون ز حد برد آن عرب از گفت و گو
When that Arab carried disputation beyond bounds in the presence of sweettempered Mustafá,
آن شه والنجم و سلطان عبس ** لب گزید آن سرد دم را گفت بس
That king of Wa ’l-Najm and that sultan of ‘Abas bit his lip (in anger) and said to the silly prater, “Enough!”
دست می‌زند بهر منعش بر دهان ** چند گویی پیش دانای نهان
He was putting his hand on his (the objector's) mouth to prevent him, (as though to say), “How long wilt thou speak in the presence of one who knows the occult?”
پیش بینا برده‌ای سرگین خشک ** که بخر این را به جای ناف مشک
Thou hast brought dry ordure to one endowed with vision, saying, “Buy this instead of a musk-bag.”
بعر را ای گنده‌مغز گنده‌مخ ** زیر بینی بنهی و گویی که اخ2085
O thou of stinking brain and stinking marrow, thou placest camel's dung beneath thy nose and sayest, “Oh, delicious!”
اخ اخی برداشتی ای گیج گاج ** تا که کالای بدت یابد رواج
O squinting crazy fool, thou hast exclaimed in delight, “Oh, oh,” that thy bad wares may find a ready sale,
تا فریبی آن مشام پاک را ** آن چریده‌ی گلشن افلاک را
And that thou mayst deceive that pure organ of (spiritual) smell, that which pastures in the celestial rose-garden.
حلم او خود را اگر چه گول ساخت ** خویشتن را اندکی باید شناخت
Though his (the saint's) forbearance has feigned to be stupid, one must know one's self a little.
دیگ را گر باز ماند امشب دهن ** گربه را هم شرم باید داشتن
If to-night the mouth of the cooking-pot is left open, yet the cat must have discretion.
خویشتن گر خفته کرد آن خوب فر ** سخت بیدارست دستارش مبر2090
If that glorious one (the saint) has feigned to be asleep, he is (really) very much awake: do not carry off his turban.
چند گویی ای لجوج بی‌صفا ** این فسون دیو پیش مصطفی
How long, O contumacious man devoid of (spiritual) excellence, wilt thou utter these Devil's enchantments in the presence of God's elect one?
صد هزاران حلم دارند این گروه ** هر یکی حلمی از آنها صد چو کوه
This company (of the elect) have a hundred thousand forbearances, every one of which is (immovable) as a hundred mountains.
حلمشان بیدار را ابله کند ** زیرک صد چشم را گمره کند
Their forbearance makes a fool of the wary and causes the keen-witted man with a hundred eyes to lose his way.
Their forbearance, like fine choice wine, mounts by nice degrees up to the brain.
مست را بین زان شراب پرشگفت ** هم‌چو فرزین مست کژ رفتن گرفت2095
Behold the man drunken with that marvellous (earthly) wine: the drunken man has begun to move crookedly like the queen (in chess).
مرد برنا زان شراب زودگیر ** در میان راه می‌افتد چو پیر
From (the effect of) that quickly-catching wine the (vigorous) youth is falling in the middle of the road, like an aged man.
خاصه این باده که از خم بلی است ** نه میی که مستی او یکشبیست
Especially (consider the effect of) this (spiritual) wine which is from the jar of Balá—not the wine whereof the intoxication lasts (only) one night;
آنک آن اصحاب کهف از نقل و نقل ** سیصد و نه سال گم کردند عقل
(But) that (wine) from which, (by drinking it) at dessert and in migration (from place to place), the Men of the Cave (the Seven Sleepers) lost their reason for three hundred and nine years.
زان زنان مصر جامی خورده‌اند ** دستها را شرحه شرحه کرده‌اند
The women of Egypt drank one cup of that (wine) and cut their hands to pieces.
ساحران هم سکر موسی داشتند ** دار را دلدار می‌انگاشتند2100
The magicians (of Pharaoh) too had the intoxication of Moses: they deemed the gallows to be their beloved.
جعفر طیار زان می بود مست ** زان گرو می‌کرد بی‌خود پا و دست
Ja‘far-i Tayyár was drunken with that wine: therefore, being beside himself, he was pawning (sacrificing) his feet and hands (for God's sake).
قصه‌ی سبحانی ما اعظم شانی گفتن ابویزید قدس الله سره و اعتراض مریدان و جواب این مر ایشان را نه به طریق گفت زبان بلک از راه عیان
Story of Báyazíd's—may God sanctify his spirit—saying, "Glory to me! How grand is my estate!" and the objection raised by his disciples, and how he gave them an answer to this, not by the way of speech but by the way of vision (immediate experience).
با مریدان آن فقیر محتشم ** بایزید آمد که نک یزدان منم
That venerable dervish, Báyazíd, came to his disciples, saying, “Lo, I am God.”
گفت مستانه عیان آن ذوفنون ** لا اله الا انا ها فاعبدون
That master of the (mystic) sciences said plainly in drunken fashion, “Hark, there is no god but I, so worship me.”
چون گذشت آن حال گفتندش صباح ** تو چنین گفتی و این نبود صلاح
When that ecstasy had passed, they said to him at dawn, “Thou saidest such and such, and this is impiety.”
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.
هر که او سویی گلویش زخم برد ** حلق خود ببریده دید و زار مرد2130
Whoever aimed a blow at his throat saw his own throat cut, and died miserably;