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4
1902-1951

  • He said, “O tiara, do not become awry on my head: O sun, do not decline from my orient.”
  • گفت تا جا کژ مشو بر فرق من ** آفتابا کم مشو از شرق من

  • 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

  • Every dawn he would set his face towards the grave and stand (there) in attention till the forenoon,
  • هر صباحی رو نهادی سوی گور ** ایستادی تا ضحی اندر حضور

  • And either the apparition of the Shaykh would come to him, or without anything spoken his difficulty would be solved,
  • یا مثال شیخ پیشش آمدی ** یا که بی‌گفتی شکالش حل شدی

  • Till one day he came auspiciously (to visit the grave): the graves were covered with new-fallen snow. 1930
  • تا یکی روزی بیامد با سعود ** گورها را برف نو پوشیده بود

  • He saw the snows, wreath on wreath like flags, mound (piled) on mound; and his soul was grieved.
  • توی بر تو برفها هم‌چون علم ** قبه قبه دیده و شد جانش به غم

  • From the shrine of the (spiritually) living Shaykh came to him a cry, “Hark, I call thee that thou mayst run to me.
  • بانگش آمد از حظیره‌ی شیخ حی ** ها انا ادعوک کی تسعی الی

  • Hey, come quickly in this direction, towards my voice: if the world is (full of) snow, (yet) do not turn thy face away from me.”
  • هین بیا این سو بر آوازم شتاب ** عالم ار برفست روی از من متاب

  • From that day his (spiritual) state became excellent, and he saw (experienced) those wondrous things which at first he was (only) hearing (knowing by hearsay).
  • حال او زان روز شد خوب و بدید ** آن عجایب را که اول می‌شنید

  • How the slave wrote another letter to the king when he received no reply to the first letter.
  • رقعه‌ی دیگر نوشتن آن غلام پیش شاه چون جواب آن رقعه‌ی اول نیافت

  • That evil-thinking one wrote another letter, full of vituperation and clamour and loud complaint. 1935
  • نامه‌ی دیگر نوشت آن بدگمان ** پر ز تشنیع و نفیر و پر فغان

  • He said, “I wrote a letter to the king; oh, I wonder if it arrived there and found its way (to him).”
  • که یکی رقعه نبشتم پیش شه ** ای عجب آنجا رسید و یافت ره

  • The fair-cheeked (king) read that second one also, and as before he gave him no reply and kept silence.
  • آن دگر را خواند هم آن خوب‌خد ** هم نداد او را جواب و تن بزد

  • The king was withholding all favour from him: he (the slave) repeated the letter five times.
  • خشک می‌آورد او را شهریار ** او مکرر کرد رقعه پنج بار

  • “After all,” said the chamberlain, “he is your (Majesty’s) slave: if you write a reply to him, tis fitting.
  • گفت حاجب آخر او بنده‌ی شماست ** گر جوابش بر نویسی هم رواست

  • What diminution of your sovereignty will occur if you cast looks (of favour) on your slave and servant?” 1940
  • از شهی تو چه کم گردد اگر ** برغلام و بنده اندازی نظر

  • He (the king) said, “This is easy; but he is fool: a foolish man is foul and rejected of God.
  • گفت این سهلست اما احمقست ** مرد احمق زشت و مردود حقست

  • Though I pardon his sin and fault, his disease will infect me also.
  • گرچه آمرزم گناه و زلتش ** هم کند بر من سرایت علتش

  • From (contact with) an itchy person a whole hundred become itchy, especially (in the case of) this loathsome reprobate itch.
  • صد کس از گرگین همه گرگین شوند ** خاصه این گر خبیث ناپسند

  • May the itch, lack of intelligence, not befall (even) the infidel His (the fool’s) ill-starredness keeps the cloud rainless.
  • گر کم عقلی مبادا گبر را ** شوم او بی‌آب دارد ابر را

  • On account of his ill-starredness the cloud sheds no moisture: by his owlishness the city is made a desert. 1945
  • نم نبارد ابر از شومی او ** شهر شد ویرانه از بومی او

  • Because of the itch of those foolish ones the Flood of Noah devastated a whole world (of people) in disgrace.
  • از گر آن احمقان طوفان نوح ** کرد ویران عالمی را در فضوح

  • The Prophet said, ‘Whosoever is foolish, he is our enemy and a ghoul who waylays (the traveller).
  • گفت پیغامبر که احمق هر که هست ** او عدو ماست و غول ره‌زنست

  • Whoso is intelligent, he is (dear to us as) our soul :his breeze and wind is our sweet basil.’
  • هر که او عاقل بود از جان ماست ** روح او و ریح او ریحان ماست

  • (If) intelligence revile me, I am well-pleased, because it possesses something that has emanated from my emanative activity.
  • عقل دشنامم دهد من راضیم ** زانک فیضی دارد از فیاضیم

  • Its revilement is not without use, its hospitality is not without a table; 1950
  • نبود آن دشنام او بی‌فایده ** نبود آن مهمانیش بی‌مایده

  • (But) if the fool put sweetmeat on my lip, I am in a fever from (tasting) his sweetmeat.”
  • احمق ار حلوا نهد اندر لبم ** من از آن حلوای او اندر تبم