هر وفا را کی پسندد همتت ** هر صفا را کی گزیند صفوتت
How should thy lofty spirit be satisfied with every loyalty? How should thy pureness choose (to accept) every sincerity?”
حکایت آن امیر کی غلام را گفت کی می بیار غلام رفت و سبوی می آورد در راه زاهدی بود امر معروف کرد زد سنگی و سبو را بشکست امیر بشنید و قصد گوشمال زاهد کرد و این قصد در عهد دین عیسی بود علیه‌السلام کی هنوز می حرام نشده بود ولیکن زاهد تقزیزی می‌کرد و از تنعم منع می‌کرد
Story of the Amír who bade his slave fetch some wine: the slave went off and was bringing a jug of wine, (when) an ascetic (who) was on the road admonished him that he should act righteously and threw a stone and smashed the jug; the Amír heard (of this) and resolved to punish the ascetic. That happened in the epoch of the religion of Jesus, on whom be peace, when wine had not yet been declared unlawful; but the ascetic was showing an abhorrence (for worldly pleasure) and preventing (others) from indulging themselves.
بود امیری خوش دلی می‌باره‌ای ** کهف هر مخمور و هر بیچاره‌ای
There was an Amír of merry heart, exceedingly fond of wine: (he was) the refuge of every drunkard and every resourceless person.
(He was) a compassionate man, kind to the poor and just; a jewel (of bounty), gold-lavishing, ocean-hearted;
شاه مردان و امیرالمومنین ** راه‌بان و رازدان و دوست‌بین
A king of men and commander of the Faithful; a keeper of the Way and a knower of secrets and a discerner of friends.
دور عیسی بود و ایام مسیح ** خلق دلدار و کم‌آزار و ملیح
’Twas the epoch of Jesus and the days of the Messiah: he (the Amír) was beloved of the people and unoppressive and agreeable.
آمدش مهمان بناگاهان شبی ** هم امیری جنس او خوش‌مذهبی
Suddenly one night, another Amír, a person of good principles (who was) congenial to him, came seeking his hospitality.
باده می‌بایستشان در نظم حال ** باده بود آن وقت ماذون و حلال
They wanted wine in order to enjoy themselves: at that period wine was permissible and lawful;
باده‌شان کم بود و گفتا ای غلام ** رو سبو پر کن به ما آور مدام 3445
(But) they had no wine, so he (the Amír) said to his slave, “Go, fill the jug and fetch us wine
از فلان راهب که دارد خمر خاص ** تا ز خاص و عام یابد جان خلاص
From such-and-such a Christian ascetic who has choice wine, that the soul (in us) may win release from high and low.”
جرعه‌ای زان جام راهب آن کند ** که هزاران جره و خمدان کند
One draught from the Christian ascetic's cup has the same effect as thousands of wine-jars and wine-cellars.
اندر آن می مایه‌ی پنهانی است ** آنچنان که اندر عبا سلطانی است
In that (Christian's) wine there is a hidden (spiritual) substance, even as (spiritual) sovereignty is (hidden) in the dervish-cloak.
تو بدلق پاره‌پاره کم نگر ** که سیه کردند از بیرون زر
Do not regard (merely) the tattered cloak, for they have put black on the outside of the gold.
از برای چشم بد مردود شد ** وز برون آن لعل دودآلود شد 3450
On account of the evil eye he (the dervish) becomes (apparently) reprobate, and that (spiritual) ruby is tarnished with smoke on the outside.
گنج و گوهر کی میان خانه‌هاست ** گنجها پیوسته در ویرانه‌هاست
When are treasures and jewels (exposed to view) in the rooms of a house? Treasures are always (hidden) in ruins.
گنج آدم چون بویران بد دفین ** گشت طینش چشم‌بند آن لعین
Since Adam's treasure was buried in a ruin, his clay became a bandage over the eye of the accursed (Iblís).
او نظر می‌کرد در طین سست سست ** جان همی‌گفتش که طینم سد تست
He (Iblís) was regarding the clay with the utmost contempt, (but) the spirit (of Adam) was saying, “My clay is a barrier to thee.”
دو سبو بستد غلام و خوش دوید ** در زمان در دیر رهبانان رسید
The slave took two jugs and ran with goodwill: (almost) immediately he arrived at the monastery of the Christian monks.
زر بداد و باده‌ی چون زر خرید ** سنگ داد و در عوض گوهر خرید 3455
He paid gold and purchased wine like gold: he gave stones and bought jewels in exchange.
باده‌ای که آن بر سر شاهان جهد ** تاج زر بر تارک ساقی نهد
(’Twas) a wine that would fly to the head of kings and put a golden tiara on the crown of the cupbearer's head.
فتنه‌ها و شورها انگیخته ** بندگان و خسروان آمیخته
(By it) troubles and commotions are aroused, slaves and emperors are mingled together;
استخوانها رفته جمله جان شده ** تخت و تخته آن زمان یکسان شده
Bones vanish and become spirit entirely; throne and bench at that moment become alike.
وقت هشیاری چو آب و روغنند ** وقت مستی هم‌چو جان اندر تنند
They (the drinkers), when sober, are as water and oil; when intoxicated, they are as the spirit in the body.
چون هریسه گشته آنجا فرق نیست ** نیست فرقی کاندر آنجا غرق نیست 3460
They become like a harísa: no difference exists there: there is no difference that is not submerged there.
این چنین باده همی‌برد آن غلام ** سوی قصر آن امیر نیک‌نام
The slave was carrying a wine of this sort to the palace of the Amír of good renown,
پیشش آمد زاهدی غم دیده‌ای ** خشک مغزی در بلا پیچیده‌ای
(When) an ascetic met him, one who had suffered anguish, whose brain was dry, and who was (writhing) in the coils of affliction;
تن ز آتشهای دل بگداخته ** خانه از غیر خدا پرداخته
His body melted by the fires of his heart; the house (of his heart) emptied of all but God.
گوشمال محنت بی‌زینهار ** داغها بر داغها چندین هزار
The chastisement of pitiless tribulation (had seared him with) brands on brands, (ever) so many thousands.
دیده هر ساعت دلش در اجتهاد ** روز و شب چفسیده او بر اجتهاد 3465
Every hour saw his heart (engaged) in the struggle: by day and night he was firmly attached to (intent upon) the struggle.
سال و مه در خون و خاک آمیخته ** صبر و حلمش نیم‌شب بگریخته
During years and months he had been mixed up with dust and blood: (on seeing the slave) at midnight, his patience and forbearance fled (from him).
گفت زاهد در سبوها چیست آن ** گفت باده گفت آن کیست آن
“What is that in the jugs?” asked the ascetic. “Wine,” replied the slave. “Whose wine?” said he.
گفت آن آن فلان میر اجل ** گفت طالب را چنین باشد عمل
He (the slave) answered, “It belongs to so-and-so, the most honourable Amír.” Said he, “Is the seeker's work like this?
طالب یزدان و آنگه عیش و نوش ** باده‌ی شیطان و آنگه نیم هوش
(To be) a seeker of God, and then (indulge in) pleasure and drinking! (To drink) the Devil's wine, and then be (even) semi-intelligent!”
هوش تو بی می چنین پژمرده است ** هوشها باید بر آن هوش تو بست 3470
(Even) without wine your intelligence is so shabby (that other) intelligences must be tied (added) to your (present) intelligence.
تا چه باشد هوش تو هنگام سکر ** ای چو مرغی گشته صید دام سکر
Consider, (then), what your intelligence will be at the time when you are intoxicated, O you who like a bird have fallen a prey to the snare of intoxication.
حکایت ضیاء دلق کی سخت دراز بود و برادرش شیخ اسلام تاج بلخ به غایت کوتاه بالا بود و این شیخ اسلام از برادرش ضیا ننگ داشتی ضیا در آمد به درس او و همه صدور بلخ حاضر به درس او ضیا خدمتی کرد و بگذشت شیخ اسلام او را نیم قیامی کرد سرسری گفت آری سخت درازی پاره‌ای در دزد
Story of Ziyá-yi Dalq, who was very tall, while his brother, the Shaykh of Islam Táj of Balkh, was exceedingly short; and this Shaykh of Islam was ashamed of his brother Ziyá. (One day) Ziyá came to (hear) his brother's lecture, at which all the leading men of Balkh were present. Ziyá made a bow (to his brother) and passed on. The Shaykh of Islam half rose (from his seat) in a negligent manner, (whereupon) he (Ziyá) said, “Yes, you are very tall: take a bit off (your height)!”
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.