Rumi's Masnavi - His (the possessed man's) “he” (personality) is gone: he has in sooth become the genie: the Turk, without (receiving) Divine inspiration, has become a speaker of Arabic.

His (the possessed man's) “he” (personality) is gone: he has in sooth become the genie: the Turk, without (receiving) Divine inspiration, has become a speaker of Arabic. 2115

اوی او رفته پری خود او شده ** ترک بی‌الهام تازی‌گو شده

When he comes to himself, he does not know a word (of Arabic). Inasmuch as a genie hath this essence and quality,

چون به خود آید نداند یک لغت ** چون پری را هست این ذات و صفت

Then how, pray, should the Lord of genie and man have inferiority to the genie?

پس خداوند پری و آدمی ** از پری کی باشدش آخر کمی

If a pot-valiant fellow has drunk the blood of a fierce lion, you will say that the wine did it, not he;

شیرگیر ار خون نره شیر خورد ** تو بگویی او نکرد آن باده کرد

And if he fashion words of old (pure) gold, you will say that the wine has spoken those words.

ور سخن پردازد از زر کهن ** تو بگویی باده گفتست آن سخن

A wine hath this (power to excite) disturbance and commotion: hath not the Light of God that virtue and potency 2120

باده‌ای را می‌بود این شر و شور ** نور حق را نیست آن فرهنگ و زور

To make you entirely empty of self, (so that) you should be laid low and He should make the Word lofty (within you)?

که ترا از تو به کل خالی کند ** تو شوی پست او سخن عالی کند

Though the Qur’án is (dictated) from the lips of the Prophet —if any one says God did not speak it, he is an infidel.

گر چه قرآن از لب پیغامبرست ** هر که گوید حق نگفت او کافرست

When the humá of selflessness took wing (and soared), Báyazíd began (to repeat) those words.

چون همای بی‌خودی پرواز کرد ** آن سخن را بایزید آغاز کرد

The flood of bewilderment swept away his reason: he spoke more strongly than he had spoken at first,

عقل را سیل تحیر در ربود ** زان قوی‌تر گفت که اول گفته بود

(Saying), “Within my mantle there is naught but God: how long wilt thou seek on the earth and in heaven?” 2125

نیست اندر جبه‌ام الا خدا ** چند جویی بر زمین و بر سما

All the disciples became frenzied and dashed their knives at his holy body.

آن مریدان جمله دیوانه شدند ** کاردها در جسم پاکش می‌زدند

Like the heretics of Girdakúh, every one was ruthlessly stabbing his spiritual Director.

هر یکی چون ملحدان گرده کوه ** کارد می‌زد پیر خود را بی ستوه

Every one who plunged a dagger into the Shaykh was reversely making a gash in his own body.

هر که اندر شیخ تیغی می‌خلید ** بازگونه از تن خود می‌درید

There was no mark (of a wound) on the body of that possessor of the (mystic) sciences, while those disciples were wounded and drowned in blood.

یک اثر نه بر تن آن ذوفنون ** وان مریدان خسته و غرقاب خون

Whoever aimed a blow at his throat saw his own throat cut, and died miserably; 2130

هر که او سویی گلویش زخم برد ** حلق خود ببریده دید و زار مرد

And whoever inflicted a blow on his breast, his (own) breast was riven, and he became dead for ever;

وآنک او را زخم اندر سینه زد ** سینه‌اش بشکافت و شد مرده‌ی ابد

And he that was acquainted with that (spiritual) emperor of high fortune, (and) his heart (courage) did not consent to strike a heavy blow,

وآنک آگه بود از آن صاحب‌قران ** دل ندادش که زند زخم گران

Half-knowledge tied his hand, (so that) he saved his life and only wounded himself.

نیم‌دانش دست او را بسته کرد ** جان ببرد الا که خود را خسته کرد

Day broke, and the disciples were thinned: wails of lamentation arose from their house.

روز گشت و آن مریدان کاسته ** نوحه‌ها از خانه‌شان برخاسته

Thousands of men and women came to him (Báyazíd), saying, “O thou in whose single shirt the two worlds are contained, 2135

پیش او آمد هزاران مرد و زن ** کای دو عالم درج در یک پیرهن

If this body of thine were a human body, it would have been destroyed, like a human body, by the daggers.”

این تن تو گر تن مردم بدی ** چون تن مردم ز خنجر گم شدی

A self-existent one encountered a selfless one in combat: the self-existent one drove a thorn into his own eye (hurt himself).

با خودی با بی‌خودی دوچار زد ** با خود اندر دیده‌ی خود خار زد

O you who stab the selfless ones with the sword, you are stabbing your own body with it. Beware!

ای زده بر بی‌خودان تو ذوالفقار ** بر تن خود می‌زنی آن هوش دار

For the selfless one has passed away (in God) and is safe: he is dwelling in safety for ever.

زانک بی‌خود فانی است و آمنست ** تا ابد در آمنی او ساکنست

His form has passed away and he has become a mirror: naught is there but the form (image) of the face of another. 2140

نقش او فانی و او شد آینه ** غیر نقش روی غیر آن جای نه

If you spit (at it), you spit at your own face; and if you strike at the mirror, you strike at yourself;

گر کنی تف سوی روی خود کنی ** ور زنی بر آینه بر خود زنی

And if you see an ugly face (in that mirror), ’tis you; and if you see Jesus and Mary, ’tis you.

ور ببینی روی زشت آن هم توی ** ور ببینی عیسی و مریم توی

He is neither this nor that: he is simple (pure and free from attributes of self): he has placed your image before you.

او نه اینست و نه آن او ساده است ** نقش تو در پیش تو بنهاده است

When the discourse reached this point, it closed its lips; when the pen reached this point, it broke to pieces.

چون رسید اینجا سخن لب در ببست ** چون رسید اینجا قلم درهم شکست

Close thy lips (O my soul): though eloquence is at thy command, do not breathe a word—and God best knoweth the right way. 2145

لب ببند ار چه فصاحت دست داد ** دم مزن والله اعلم بالرشاد

O you who are drunken with the wine (of love), you are on the edge of the roof: sit down or (else) descend, and peace be with you!

برکنار بامی ای مست مدام ** پست بنشین یا فرود آ والسلام

Every moment when you enjoy (union with the Beloved), deem that delightful moment to be the edge of the roof.

هر زمانی که شدی تو کامران ** آن دم خوش را کنار بام دان

Be trembling for (fear of losing) the delightful moment: conceal it like a treasure, do not divulge it.

بر زمان خوش هراسان باش تو ** هم‌چو گنجش خفیه کن نه فاش تو

Lest calamity suddenly befall (your) plighted love, take heed, go very fearfully into that place of ambush.

تا نیاید بر ولا ناگه بلا ** ترس ترسان رو در آن مکمن هلا

The spirit's fear of loss at the moment of enjoyment is (the sign of its) departure (descent) from the hidden roof-edge. 2150

ترس جان در وقت شادی از زوال ** زان کنار بام غیبست ارتحال

If you do not see the mysterious roof-edge, (yet) the spirit is seeing, for it is shuddering (with fear).

گر نمی‌بینی کنار بام راز ** روح می‌بیند که هستش اهتزاز

Every sudden chastisement that has come to pass has taken place on the edge of the turret of enjoyment.

هر نکالی ناگهان کان آمدست ** بر کنار کنگره‌ی شادی بدست

Indeed there is no fall except (on) the edge of the roof: (take) warning from (the fate of) the people of Noah and the people of Lot.

جز کنار بام خود نبود سقوط ** اعتبار از قوم نوح و قوم لوط

Explaining the cause of the eloquence and loquacity of that impertinent man in the presence of the Prophet, on whom be peace.

بیان سبب فصاحت و بسیارگویی آن فضول به خدمت رسول علیه‌السلام

When the ray (reflexion) of the Prophet's boundless intoxication struck (the objector), that stupid fellow also became drunken and merry.

پرتو مستی بی‌حد نبی ** چون بزد هم مست و خوش گشت آن غبی

Of course, in consequence of (drunken) glee he became loquacious: the intoxicated man neglected (to observe) respect and began to rave. 2155

لاجرم بسیارگو شد از نشاط ** مست ادب بگذاشت آمد در خباط

Not on every occasion does selflessness (intoxication) work mischief, (but) wine makes the unmannerly person more so.

نه همه جا بی‌خودی شر می‌کند ** بی‌ادب را می چنان‌تر می‌کند

If he (the wine-drinker) be intelligent, he becomes decorous (displays goodly qualities when beside himself); and if he be evil-natured, he becomes worse.

گر بود عاقل نکو فر می‌شود ** ور بود بدخوی بتر می‌شود

But since the majority are evil and reprobate, wine has been forbidden to all.

لیک اغلب چون بدند و ناپسند ** بر همه می را محرم کرده‌اند

How the Prophet, on whom be peace, explained the cause of his preferring and choosing the (young) man of Hudhayl as commander and chief of the army over the heads of the elders and veterans.

بیان رسول علیه السلام سبب تفضیل و اختیار کردن او آن هذیلی را به امیری و سرلشکری بر پیران و کاردیدگان

Cases are decided by the general rule (not by the exceptions):since the majority are evil, the sword was taken away from the hand of the highwayman.

حکم اغلب راست چون غالب بدند ** تیغ را از دست ره‌زن بستدند

The Prophet said, “O thou who lookest on externals, do not regard him as a youth and unskilled. 2160

گفت پیغامبر کای ظاهرنگر ** تو مبین او را جوان و بی‌هنر

Oh, there is many a black beard and the man (its owner) old (in wisdom); oh, there is many a white beard with a heart (black) as pitch.

ای بسا ریش سیاه و مردت پیر ** ای بسا ریش سپید و دل چو قیر

Often have I tested his understanding: that youth has shown (the ripe experience of) age in (handling) affairs.

عقل او را آزمودم بارها ** کرد پیری آن جوان در کارها

O son, the (really) old is the old in understanding: ‘tis not whiteness of the hair in the beard and on the head.

پیر پیر عقل باشد ای پسر ** نه سپیدی موی اندر ریش و سر

How should he (any old man) be older than Iblís? When he lacks understanding, he is good-for-naught.

از بلیس او پیرتر خود کی بود ** چونک عقلش نیست او لاشی بود