Thus he spoke to each amír separately, (saying), “There is no vicar in the religion of God except thee.”
هر امیری را چنین گفت او جدا ** نیست نایب جز تو در دین خدا
He honoured each, one by one, (in this way): whatever he said to that (amír) he also said to this.
هر یکی را کرد او یک یک عزیز ** هر چه آن را گفت این را گفت نیز
To each he gave one scroll: every one was purposely the contrary of the other.
هر یکی را او یکی طومار داد ** هر یکی ضد دگر بود المراد
The text of those scrolls was diverse; all were (different), like the letters from alif to yá.660
جملگی طومارها بد مختلف ** چون حروف آن جمله از یا تا الف
The rule (laid down) in this scroll was contrary to the rule in that: we have already explained (the nature of) this contradiction.
حکم این طومار ضد حکم آن ** پیش از این کردیم این ضد را بیان
How the vizier killed himself in seclusion.
کشتن وزیر خویشتن را در خلوت
After that, he shut the door for other forty days (and then) killed himself and escaped from his existence.
بعد از آن چل روز دیگر در ببست ** خویش کشت و از وجود خود برست
When the people learned of his death, there came to pass at his grave the scene of the Resurrection.
چون که خلق از مرگ او آگاه شد ** بر سر گورش قیامت‌‌گاه شد
So great a multitude gathered at his grave, tearing their hair, rending their garments in wild grief for him,
خلق چندان جمع شد بر گور او ** موکنان جامه دران در شور او
That only God can reckon the number of them—Arabs and Turks and Greeks and Kurds.665
کان عدد را هم خدا داند شمرد ** از عرب وز ترک و از رومی و کرد
They put his (grave's) earth on their heads; they deemed anguish for him to be the remedy for themselves.
خاک او کردند بر سرهای خویش ** درد او دیدند درمان جای خویش
During a month those multitudes over his grave made a way for blood from their eyes (shed tears of anguish).
آن خلایق بر سر گورش مهی ** کرده خون را از دو چشم خود رهی
How the people of Jesus—on him be peace!—asked the amírs, “Which one of you is the successor?”
طلب کردن امت عیسی علیه السلام از امرا که ولی عهد از شما کدام است
After a month the people said, “O chiefs, which of (the) amírs is designated in his place,
بعد ماهی خلق گفتند ای مهان ** از امیران کیست بر جایش نشان
That we may acknowledge him as our religious leader instead of him (the vizier), and give our hands and skirts into his hand?
تا به جای او شناسیمش امام ** دست و دامن را بدست او دهیم
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?670
چون که شد خورشید و ما را کرد داغ ** چاره نبود بر مقامش از چراغ
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 شد از پیش دیده وصل یار ** نایبی باید از او مان یادگار
Since the rose is past and the garden ravaged, from whom shall we get the perfume of the rose? From rosewater.”
چون که گل بگذشت و گلشن شد خراب ** بوی گل را از که یابیم از گلاب
Inasmuch as God comes not into sight, these prophets are the vicars of God.
چون خدا اندر نیاید در عیان ** نایب حق‌‌اند این پیغمبران
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 غلط گفتم که نایب با منوب ** گر دو پنداری قبیح آید نه خوب
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.675
نه دو باشد تا تویی صورت پرست ** پیش او یک گشت کز صورت برست
When you look at the form, your eye is two; look at its (the eye's) light, which grew from the eye.
چون به صورت بنگری چشم تو دست ** تو به نورش درنگر کز چشم رست
’Tis impossible to distinguish the light of the two eyes, when a man has cast his look upon their light.
نور هر دو چشم نتوان فرق کرد ** چون که در نورش نظر انداخت مرد
If ten lamps are present in (one) place, each differs in form from another:
ده چراغ ار حاضر آید در مکان ** هر یکی باشد به صورت غیر آن
To distinguish without any doubt the light of each, when you turn your face towards their light, is impossible.
فرق نتوان کرد نور هر یکی ** چون به نورش روی آری بی‌‌شکی
If you count a hundred apples or a hundred quinces, they do not remain a hundred (but) become one, when you crush them (together).680
گر تو صد سیب و صد آبی بشمری ** صد نماند یک شود چون بفشری
In things spiritual there is no division and no numbers; in things spiritual there is no partition and no individuals.
در معانی قسمت و اعداد نیست ** در معانی تجزیه و افراد نیست