بخش 18 - استدعاء امیر ترک مخمور مطرب را به وقت صبوح و تفسیر این حدیث کی ان لله تعالی شرابا اعده لاولیائه اذا شربوا سکروا و اذا سکروا طابوا الی آخر الحدیث. می در خم اسرار بدان می‌جوشد؛ تا هر که مجردست از آن می‌نوشد قال الله تعالی ان الابرار یشربون این می که تو می‌خوری حرامست ما می نخوریم جز حلالی «جهد کن تا ز نیست هست شوی وز شراب خدای مست شوی»

A barbarian Turk came to his senses at dawn and, (suffering) from cropsickness caused by wine, desired the minstrel (to divert him).

The spiritual minstrel is the bosom-friend of those intoxicated (with God): he is the dessert and food and strength of the drunken.

The minstrel led them on to intoxication; then again, he (the intoxicated one) quaffed intoxication from the song of the minstrel.

That one (the mystic) fetches God's wine (to drink) because of that (spiritual) minstrel, while this one (the sensualist) imbibes the bodily wine from this (sensual) minstrel.

Though both (minstrels) have one name in discourse, yet there is a vast difference between this Hasan and that Hasan.

There is a verbal resemblance in enunciation, but what (real) relation has heaven (ásmán) to a rope (rísmán)?

The participation of a word (in several meanings) is always obstructive (to the understanding): the participation of the infidel with the true believer is in the body (alone).

Bodies are like pots with the lids on: look and see what is in each pot.

The pot of that body is filled with the Water of Life; the pot of this body is filled with the poison of death.

If you keep your eye fixed on its contents, you are a (spiritual) king; but if you regard its vessel, you are misguided.

Know that words resemble this body and that their inward meaning resembles the soul.

The bodily eye is always seeing the body; the spiritual eye sees the artful (elusive) soul.

Therefore the man of appearance is misled by the form of the expressions used in the Mathnawí, while they guide the man of reality (to the Truth).

He (God) hath said in the Qur’án, “This Qur’án with all its heart leads some aright and others astray.”

God, God! When the gnostic speaks of “wine,” how in the gnostic's eyes should the (materially) non- existent be a (material) thing?

Since your understanding is (only of) the Devil's wine, how should you have any conception of the wine of the Merciful (God)?

These twain—the minstrel and the wine—are partners: this one quickly leads to that, and that one to this.

They that are full of crop-sickness feed on the song of the minstrel: the minstrels bring them to the tavern.

That one (the minstrel) is the beginning of the (lover's) course, and this (tavern) is the end thereof: the witless (lover) is like a ball in (the sway of) his polo-bat.

The ear goes (inclines) to that which is in the head: if there is yellow bile in the head, it becomes black bile.

Afterwards, these twain (the minstrel and the lover) pass into unconsciousness: there the begetter and the begotten become one.

When joy and sorrow made peace (with each other), our Turk awakened the minstrels.

The minstrel began (to sing) a slumberous verse—“Hand me the cup, O Thou whom I see not.

Thou art my face: no wonder that I see it not: extreme proximity is a mystifying veil.

Thou art my reason: no wonder if I see Thee not, on account of the abundance of the intricate perplexities (of thought).

Thou hast come nearer to me than my neck-artery: how long shall I say ‘Oh’? ‘Oh’ is a call to one who is far off.

Nay, but I dissemble with them when I call (to Him) in the deserts, in order that I may conceal Him who is beside me from those who excite my jealousy.”