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1
664-713

  • So great a multitude gathered at his grave, tearing their hair, rending their garments in wild grief for him,
  • That only God can reckon the number of them—Arabs and Turks and Greeks and Kurds. 665
  • They put his (grave's) earth on their heads; they deemed anguish for him to be the remedy for themselves.
  • During a month those multitudes over his grave made a way for blood from their eyes (shed tears of anguish).
  • How the people of Jesus—on him be peace!—asked the amírs, “Which one of you is the successor?”
  • After a month the people said, “O chiefs, which of (the) amírs is designated in his place,
  • That we may acknowledge him as our religious leader instead of him (the vizier), and give our hands and skirts into his hand?
  • 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
  • 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).
  • Since the rose is past and the garden ravaged, from whom shall we get the perfume of the rose? From rosewater.”
  • Inasmuch as God comes not into sight, these prophets are the vicars of God.
  • 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.
  • 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
  • When you look at the form, your eye is two; look at its (the eye's) light, which grew from the eye.
  • ’Tis impossible to distinguish the light of the two eyes, when a man has cast his look upon their light.
  • If ten lamps are present in (one) place, each differs in form from another:
  • To distinguish without any doubt the light of each, when you turn your face towards their light, is impossible.
  • 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
  • In things spiritual there is no division and no numbers; in things spiritual there is no partition and no individuals.
  • Sweet is the oneness of the Friend with His friends: catch (and cling to) the foot of spirit. Form is headstrong.
  • Make headstrong form waste away with tribulation, that beneath it you may descry unity, like a (buried) treasure;
  • And if you waste it not away, His favours will waste it—oh, my heart is His vassal.
  • He even showeth Himself to (our) hearts, He seweth the tattered frock of the dervish. 685
  • Simple were we and all one substance; we were all without head and without foot yonder.
  • We were one substance, like the Sun; we were knotless and pure, like water.
  • When that goodly Light took form, it became (many in) number like the shadows of a battlement.
  • Rase ye the battlement with the manjaníq (mangonel), that difference may vanish from amidst this company (of shadows).
  • I would have explained this (matter) with (eager) contention, but I fear lest some (weak) mind may stumble. 690
  • The points (involved in it) are sharp as a sword of steel; if you have not the shield (of capacity to understand), turn back and flee!
  • Do not come without shield against this adamant (keen blade), for the sword is not ashamed of cutting.
  • For this cause I have put the sword in sheath, that none who misreads may read contrariwise (in a sense contrary to the true meaning of my words).
  • We come (now) to complete the tale and (speak) of the loyalty of the multitude of the righteous,
  • Who rose up after (the death of) this leader, demanding a vicar in his place. 695
  • The quarrel of the amírs concerning the succession.
  • One of those amírs advanced and went before that loyal-minded people.
  • “Behold,” said he, “I am that man's vicar: I am the vicar of Jesus at the present time.
  • Look, this scroll is my proof that after him the vicarate belongs to me.”
  • Another amír came forth from ambush: his pretension regarding the vicegerency was the same;
  • He too produced a scroll from under his arm, so that in both (amírs) there arose the Jewish anger. 700
  • The rest of the amírs, one after another, drawing swords of keen mettle,
  • Each with a sword and a scroll in his hand, fell to combat like raging elephants.
  • Hundreds of thousands of Christians were slain, so that there were mounds of severed heads;
  • Blood flowed, on left and right, like a torrent; mountains of this dust (of battle) rose in the air.
  • The seeds of dissension which he (the vizier) had sown had become a calamity (cause of destruction) to their heads. 705
  • The walnuts (bodies) were broken, and those which had the kernel had, after being slain, a spirit pure and fair.
  • Slaughter and death which befalls the bodily frame is like breaking pomegranates and apples:
  • That which is sweet becomes pomegranate-syrup, and that which is rotten is naught but noise:
  • That which has reality is made manifest (after death), and that which is rotten is put to shame.
  • Go, strive after reality, O worshipper of form, inasmuch as reality is the wing on form's body. 710
  • Consort with the followers of reality, that you may both win the gift and be generous (in giving yourself up to God).
  • Beyond dispute, in this body the spirit devoid of reality is even as a wooden sword in the sheath:
  • Whilst it remains in the sheath, it is (apparently) valuable, (but) when it has come forth it is an implement (only fit) for burning.