If you are aware of His jabr (compulsion), where is your humility? Where is your feeling of (being loaded with) the chain of His jabbárí (almightiness)?630
گر ز جبرش آگهی زاریت کو ** بینش زنجیر جباریت کو
How should one make merry who is bound in chains? When does the captive in prison behave like the man who is free?
بسته در زنجیر چون شادی کند ** کی اسیر حبس آزادی کند
And if you consider that your foot is shackled (and that) the king's officers are sitting (as custodians) over you,
ور تو میبینی که پایت بستهاند ** بر تو سرهنگان شه بنشستهاند
Then do not act like an officer (tyrannously) towards the helpless, inasmuch as that is not the nature and habit of a helpless man.
پس تو سرهنگی مکن با عاجزان ** ز آن که نبود طبع و خوی عاجز آن
Since you do not feel His compulsion, do not say (that you are compelled); and if you feel it, where is the sign of your feeling?
چون تو جبر او نمیبینی مگو ** ور همیبینی نشان دید کو
In every act for which you have inclination, you are clearly conscious of your power (to perform it),635
در هر آن کاری که میل استت بدان ** قدرت خود را همیبینی عیان
(But) in the act for which you have no inclination and desire, you make yourself a necessitarian, saying, “This is from God.”
و اندر آن کاری که میلت نیست ** و خواست خویش را جبری کنی کاین از خداست
The prophets are necessitarians in regard to the works of this world, (while) the infidels are necessitarians in regard to the works of the next world.
انبیا در کار دنیا جبریاند ** کافران در کار عقبی جبریاند
To the prophets the works of the next world are (a matter of) freewill; to the foolish the works of this world are (a matter of) freewill,
انبیا را کار عقبی اختیار ** جاهلان را کار دنیا اختیار
Because every bird flies to its own congener: it (follows) behind, and its spirit (goes) before, (leading it on).
ز آن که هر مرغی به سوی جنس خویش ** میپرد او در پس و جان پیش پیش
Inasmuch as the infidels were congeners of Sijjn (Hell), they were well-disposed to the prison (sijn) of this world.640
کافران چون جنس سجین آمدند ** سجن دنیا را خوش آیین آمدند
Inasmuch as the prophets were congeners of ‘Illiyyín (Heaven), they went towards the ‘Illiyyín of spirit and heart.
انبیا چون جنس علیین بدند ** سوی علیین جان و دل شدند
This discourse hath no end, but let us (now) relate the story to its completion.
این سخن پایان ندارد لیک ما ** باز گوییم آن تمامی قصه را
How the vizier made the disciples lose hope of his abandoning seclusion.
نومید کردن وزیر مریدان را از رفض خلوت
The vizier cried out from within, “O disciples, be this made known to you from me,
آن وزیر از اندرون آواز داد ** کای مریدان از من این معلوم باد
That Jesus hath given me a such-like message: ‘Be separated from all friends and kinsfolk.
که مرا عیسی چنین پیغام کرد ** کز همه یاران و خویشان باش فرد
Set thy face to the wall, sit alone, and choose to be secluded even from thine own existence.’645
روی در دیوار کن تنها نشین ** وز وجود خویش هم خلوت گزین
After this there is no permission (for me) to speak; after this I have nothing to do with talk.
بعد از این دستوری گفتار نیست ** بعد از این با گفت و گویم کار نیست
Farewell, O friends! I am dead: I have carried my belongings up to the Fourth Heaven,
الوداع ای دوستان من مردهام ** رخت بر چارم فلک بر بردهام
In order that beneath the fiery sphere I may not burn like firewood in woe and perdition,
تا به زیر چرخ ناری چون حطب ** من نسوزم در عنا و در عطب
(But) henceforth may sit beside Jesus at the top of the Fourth Heaven.”
پهلوی عیسی نشینم بعد از این ** بر فراز آسمان چارمین
How the vizier appointed each one of the amírs separately as his successor.
ولی عهد ساختن وزیر هر یک امیر را جدا جدا
And then he summoned those amírs one by one and conversed with each (of them) alone.650
و آن گهانی آن امیران را بخواند ** یک به یک تنها به هر یک حرف راند
He said to each one, “In the religion of Jesus thou art the vicar of God and my khalífa (vicegerent),
گفت هر یک را به دین عیسوی ** نایب حق و خلیفهی من توی
And those other amírs are thy followers: Jesus hath made all of them thy assistants.
و آن امیران دگر اتباع تو ** کرد عیسی جمله را اشیاع تو
Any amír who lifts his neck (in rebellion), seize him and either kill him or hold him captive;
هر امیری کو کشید گردن بگیر ** یا بکش یا خود همیدارش اسیر
But do not declare this whilst I am alive: do not seek this supreme authority until I am dead.
لیک تا من زندهام این وامگو ** تا نمیرم این ریاست را مجو
Until I am dead, do not reveal this: do not lay claim to sovereignty and dominion.655
تا نمیرم من تو این پیدا مکن ** دعوی شاهی و استیلا مکن
Here is this scroll and the ordinances of the Messiah: recite them distinctly, one by one, to his people.”
اینک این طومار و احکام مسیح ** یک به یک بر خوان تو بر امت فصیح
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