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
Sweet is the oneness of the Friend with His friends: catch (and cling to) the foot of spirit. Form is headstrong.
اتحاد یار با یاران خوش است ** پای معنی گیر صورت سرکش است
Make headstrong form waste away with tribulation, that beneath it you may descry unity, like a (buried) treasure;
صورت سرکش گدازان کن به رنج ** تا ببینی زیر او وحدت چو گنج
And if you waste it not away, His favours will waste it—oh, my heart is His vassal.
ور تو نگذاری عنایتهای او ** خود گدازد ای دلم مولای او
He even showeth Himself to (our) hearts, He seweth the tattered frock of the dervish.685
او نماید هم به دلها خویش را ** او بدوزد خرقه‌‌ی درویش را
Simple were we and all one substance; we were all without head and without foot yonder.
منبسط بودیم و یک جوهر همه ** بی‌‌سر و بی‌‌پا بدیم آن سر همه
We were one substance, like the Sun; we were knotless and pure, like water.
یک گهر بودیم همچون آفتاب ** بی‌‌گره بودیم و صافی همچو آب
When that goodly Light took form, it became (many in) number like the shadows of a battlement.
چون به صورت آمد آن نور سره ** شد عدد چون سایه‌‌های کنگره
Rase ye the battlement with the manjaníq (mangonel), that difference may vanish from amidst this company (of shadows).
کنگره ویران کنید از منجنیق ** تا رود فرق از میان این فریق
I would have explained this (matter) with (eager) contention, but I fear lest some (weak) mind may stumble.690
شرح این را گفتمی من از مری ** لیک ترسم تا نلغزد خاطری
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!
نکته‌‌ها چون تیغ پولاد است تیز ** گر نداری تو سپر واپس گریز
Do not come without shield against this adamant (keen blade), for the sword is not ashamed of cutting.
پیش این الماس بی‌‌اسپر میا ** کز بریدن تیغ را نبود حیا
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).
زین سبب من تیغ کردم در غلاف ** تا که کج خوانی نخواند بر خلاف
We come (now) to complete the tale and (speak) of the loyalty of the multitude of the righteous,
آمدیم اندر تمامی داستان ** وز وفاداری جمع راستان
Who rose up after (the death of) this leader, demanding a vicar in his place.695
کز پس این پیشوا برخاستند ** بر مقامش نایبی می‌‌خواستند
The quarrel of the amírs concerning the succession.
منازعت امرا در ولیعهدی
One of those amírs advanced and went before that loyal-minded people.
یک امیری ز آن امیران پیش رفت ** پیش آن قوم وفا اندیش رفت
“Behold,” said he, “I am that man's vicar: I am the vicar of Jesus at the present time.
گفت اینک نایب آن مرد من ** نایب عیسی منم اندر زمن
Look, this scroll is my proof that after him the vicarate belongs to me.”
اینک این طومار برهان من است ** کاین نیابت بعد از او آن من است
Another amír came forth from ambush: his pretension regarding the vicegerency was the same;
آن امیر دیگر آمد از کمین ** دعوی او در خلافت بد همین
He too produced a scroll from under his arm, so that in both (amírs) there arose the Jewish anger.700
از بغل او نیز طوماری نمود ** تا بر آمد هر دو را خشم جهود
The rest of the amírs, one after another, drawing swords of keen mettle,
آن امیران دگر یک یک قطار ** بر کشیده تیغهای آب دار
Each with a sword and a scroll in his hand, fell to combat like raging elephants.
هر یکی را تیغ و طوماری به دست ** درهم‌‌افتادند چون پیلان مست
Hundreds of thousands of Christians were slain, so that there were mounds of severed heads;
صد هزاران مرد ترسا کشته شد ** تا ز سرهای بریده پشته شد
Blood flowed, on left and right, like a torrent; mountains of this dust (of battle) rose in the air.
خون روان شد همچو سیل از چپ و راست ** کوه کوه اندر هوا زین گرد خاست
The seeds of dissension which he (the vizier) had sown had become a calamity (cause of destruction) to their heads.705
تخمهای فتنه‌‌ها کاو کشته بود ** آفت سرهای ایشان گشته بود
The walnuts (bodies) were broken, and those which had the kernel had, after being slain, a spirit pure and fair.
جوزها بشکست و آن کان مغز داشت ** بعد کشتن روح پاک نغز داشت
Slaughter and death which befalls the bodily frame is like breaking pomegranates and apples:
کشتن و مردن که بر نقش تن است ** چون انار و سیب را بشکستن است
That which is sweet becomes pomegranate-syrup, and that which is rotten is naught but noise:
آن چه شیرین است او شد ناردانگ ** و آن که پوسیده ست نبود غیر بانگ
That which has reality is made manifest (after death), and that which is rotten is put to shame.
آن چه با معنی است خود پیدا شود ** و آن چه پوسیده ست او رسوا شود
Go, strive after reality, O worshipper of form, inasmuch as reality is the wing on form's body.710
رو به معنی کوش ای صورت پرست ** ز آن که معنی بر تن صورت پر است
Consort with the followers of reality, that you may both win the gift and be generous (in giving yourself up to God).
همنشین اهل معنی باش تا ** هم عطا یابی و هم باشی فتا
Beyond dispute, in this body the spirit devoid of reality is even as a wooden sword in the sheath:
جان بی‌‌معنی در این تن بی‌‌خلاف ** هست همچون تیغ چوبین در غلاف
Whilst it remains in the sheath, it is (apparently) valuable, (but) when it has come forth it is an implement (only fit) for burning.
تا غلاف اندر بود با قیمت است ** چون برون شد سوختن را آلت است