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5
3450-3474

  • 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.