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5
3472-3496

  • آن ضیاء دلق خوش الهام بود  ** دادر آن تاج شیخ اسلام بود 
  • Ziyá-yi Dalq was a man of goodly inspiration: he was the brother of Táj, the Shaykh of Islam.

  • تاج شیخ اسلام دار الملک بلخ  ** بود کوته‌قد و کوچک هم‌چو فرخ 
  • Táj, the Shaykhu ’l-Islám of the imperial city of Balkh, was short of stature and small as a chick.

  • گرچه فاضل بود و فحل و ذو فنون  ** این ضیا اندر ظرافت بد فزون 
  • Though he was learned and eminent and accomplished, (his brother) this Ziyá was superior in wit.

  • او بسی کوته ضیا بی‌حد دراز  ** بود شیخ اسلام را صد کبر و ناز  3475
  • He (Táj) was very short, while Ziyá was tall beyond measure: the Shaykh of Islam had a hundred arrogances and haughty airs.

  • زین برادر عار و ننگش آمدی  ** آن ضیا هم واعظی بد با هدی 
  • He felt ashamed of this brother and disgraced (by him); yet Ziyá was a preacher in the way of salvation.

  • روز محفل اندر آمد آن ضیا  ** بارگه پر قاضیان و اصفیا 
  • On the day of congregation Ziyá came in: the hall was filled with cadis and men distinguished (for piety).

  • کرد شیخ اسلام از کبر تمام  ** این برادر را چنین نصف القیام 
  • In his complete arrogance the Shaykh of Islam (only) half rose (from his seat), in such a (careless) fashion, to (salute) his brother.

  • گفت او را بس درازی بهر مزد  ** اندکی زان قد سروت هم بدزد 
  • He (Ziyá) said to him, “Thou art very tall: take a little off thy cypress-like stature in order to gain the (Divine) reward.”

  • پس ترا خود هوش کو یا عقل کو  ** تا خوری می ای تو دانش را عدو  3480
  • (The ascetic said), “How, then, have you the intelligence, how have you the (necessary) understanding to drink wine, O enemy of knowledge?

  • روت بس زیباست نیلی هم بکش  ** ضحکه باشد نیل بر روی حبش 
  • (If) your face is very beautiful, put some indigo on it (as an ornament); (but) indigo on the face of an Abyssinian (negro) would be a laughing-stock.

  • در تو نوری کی درآمد ای غوی  ** تا تو بیهوشی و ظلمت‌جو شوی 
  • When did any (spiritual) light enter into you, O misguided man, that you should become a seeker of unconsciousness and darkness?

  • سایه در روزست جستن قاعده  ** در شب ابری تو سایه‌جو شده 
  • ’Tis the (approved) rule to seek the shadow during the day; (but) you seek the shadow on a cloudy night.

  • گر حلال آمد پی قوت عوام  ** طالبان دوست را آمد حرام 
  • If it (wine) is lawful as sustenance for the common folk, (yet) it is unlawful to those who seek the Beloved.

  • عاشقان را باده خون دل بود  ** چشمشان بر راه و بر منزل بود  3485
  • The wine for the lovers (of God) is their heart's blood: their eyes are (fixed) upon the Way and upon the Destination.

  • در چنین راه بیابان مخوف  ** این قلاوز خرد با صد کسوف 
  • In this Way across the terrible wilderness the guide, Reason, suffers a hundred eclipses.

  • خاک در چشم قلاوزان زنی  ** کاروان را هالک و گمره کنی 
  • (If) you throw dust in the eyes of the guides, you will cause the caravan to perish and lose the way.

  • نان جو حقا حرامست و فسوس  ** نفس را در پیش نه نان سبوس 
  • In sooth, barley bread is unlawful and injurious to the carnal soul: set (only) bread made of bran before it.

  • دشمن راه خدا را خوار دار  ** دزد را منبر منه بر دار دار 
  • Keep in abject submission the enemy on the Way to God: do not place a pulpit for the robber, (but) keep him on the gibbet.

  • دزد را تو دست ببریدن پسند  ** از بریدن عاجزی دستش ببند  3490
  • Deem the amputation of the robber's hand desirable: if you are unable to cut his hand off, bind it.

  • گر نبندی دست او دست تو بست  ** گر تو پایش نشکنی پایت شکست 
  • Unless you bind his hand, he will bind yours; unless you break his leg, he will break yours.

  • تو عدو را می دهی و نی‌شکر  ** بهر چه گو زهر خند و خاک خور 
  • You give the enemy wine and sugar-cane—for what reason? Bid him laugh venomously and eat earth.”

  • زد ز غیرت بر سبو سنگ و شکست  ** او سبو انداخت و از زاهد بجست 
  • In his indignation he (the ascetic) hurled a stone at the jug and broke it: he (the slave) let the jug fall and sprang away from the ascetic.

  • رفت پیش میر و گفتش باده کو  ** ماجرا را گفت یک یک پیش او 
  • He went to the Amír, who said to him, “Where is the wine?” He (the slave) related in his presence all that had happened, point by point.

  • رفتن امیر خشم‌آلود برای گوشمال زاهد 
  • How the enraged Amír set out to punish the ascetic.

  • میر چون آتش شد و برجست راست  ** گفت بنما خانه‌ی زاهد کجاست  3495
  • The Amír became like fire and jumped straight up. “Show me,” he cried, “where the ascetic's house is,

  • تا بدین گرز گران کوبم سرش  ** آن سر بی‌دانش مادرغرش 
  • That I may pound his head with this heavy club—his ignorant whoreson head.