He was putting the tiara straight with his hand, (but) the tiara always became awry for him again, O youth.
راست میکرد او به دست آن تاج را ** باز کژ میشد برو تاج ای فتی
Eight times he straightened it, and (each time) it became awry. He said, “Why, what is the matter, O tiara? Do not sag crookedly.”
هشت بارش راست کرد و گشت کژ ** گفت تاجا چیست آخر کژ مغژ
It replied, “If thou put me straight a hundred times, (’tis useless): I go awry since thou goest awry, O trusted one.”1905
گفت اگر صد ره کنی تو راست من ** کژ شوم چون کژ روی ای متمن
Then Solomon put straight his inward part: he made his heart cold to (caused it to renounce) the lust which it had.
پس سلیمان اندرونه راست کرد ** دل بر آن شهوت که بودش کرد سرد
Thereupon his tiara immediately became straight and such as he wished it to be.
بعد از آن تاجش همان دم راست شد ** آنچنان که تاج را میخواست شد
Afterwards he was purposely making it awry, (but) the tiara always returned purposely (deliberately), seeking (its correct position on) the crown of his head.
بعد از آنش کژ همی کرد او به قصد ** تاج او میگشت تارکجو به قصد
Eight times did that prince make it awry, and (as many times) did it become straight on the crown of his head.
هشت کرت کژ بکرد آن مهترش ** راست میشد تاج بر فرق سرش
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).1910
تاج ناطق گشت کای شه ناز کن ** چون فشاندی پر ز گل پرواز کن
I have no permission to pass beyond this (point) and tear to pieces the veils of the mystery of this (matter).
نیست دستوری کزین من بگذرم ** پردههای غیب این برهم درم
Lay thy hand on my mouth: shut my mouth (so as to restrain me) from unacceptable speech.”
بر دهانم نه تو دست خود ببند ** مر دهانم را ز گفت ناپسند
Do not you, then, whatsoever grief befall you, resentfully accuse any one: turn upon yourself.
پس ترا هر غم که پیش آید ز درد ** بر کسی تهمت منه بر خویش گرد
Do not think evil of another, O you who gratify the desire of your friend: do not do that which that slave was meditating—
ظن مبر بر دیگری ای دوستکام ** آن مکن که میسگالید آن غلام
Now his quarrel (was) with the messenger and the steward, now his anger (was directed) against the generous emperor.1915
گاه جنگش با رسول و مطبخی ** گاه خشمش با شهنشاه سخی
You are like Pharaoh, who had left Moses (alone) and was taking off the heads of the people's babes:
همچو فرعونی که موسی هشته بود ** طفلکان خلق را سر میربود
The enemy (Moses) was in the house of that blind-hearted man, (while) he (outside) was cutting the necks of the children.
آن عدو در خانهی آن کور دل ** او شده اطفال را گردن گسل
You also are bad (malign) to others outside, while you have become complaisant to the grievous self (carnal soul) within.
تو هم از بیرون بدی با دیگران ** واندرون خوش گشته با نفس گران
It is your enemy indeed, (yet) you are giving it candy, while outside you are accusing every one.
خود عدوت اوست قندش میدهی ** وز برون تهمت به هر کس مینهی
You are like Pharaoh, blind and blind-hearted: complaisant to your enemy and treating the guiltless with ignominy.1920
همچو فرعونی تو کور و کوردل ** با عدو خوش بیگناهان را مذل
How long, O (imitator of) Pharaoh, will you slay the innocent and pamper your noxious body?
چند فرعونا کشی بیجرم را ** مینوازی مر تن پر غرم را
His understanding was superior to that of (other) kings: God's ordainment had made him without understanding and blind.
عقل او بر عقل شاهان میفزود ** حکم حق بیعقل و کورش کرده بود
God's seal upon the eye and ear of the intelligence makes him (the intelligent man) an animal, (even) if he is a Plato.
مهر حق بر چشم و بر گوش خرد ** گر فلاطونست حیوانش کند
God's ordainment comes into view on the tablet (of the heart) in such wise as Báyazíd's prediction of the hidden (future event).
حکم حق بر لوح میآید پدید ** آنچنان که حکم غیب بایزید
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.
شنیدن شیخ ابوالحسن رضی الله عنه خبر دادن ابویزید را و بود او و احوال او
It came to pass just as he (Báyazíd) had said. Bu ’l-Hasan heard from the people that (prediction),1925
همچنان آمد که او فرموده بود ** بوالحسن از مردمان آن را شنود
(Namely), “Hasan will be my disciple and my true follower (umma), and will receive lessons from my tomb at every dawn.”
که حسن باشد مرید و امتم ** درس گیرد هر صباح از تربتم
He (Abu ’l-Hasan) said, “I have also seen him in a dream and have heard this from the spirit of the Shaykh.”
گفت من هم نیز خوابش دیدهام ** وز روان شیخ این بشنیدهام