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.
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.
او چه داند امر معروف از سگی ** طالب معروفی است و شهرگی
What should he know about enjoining (others) to do right? He is currishly seeking notoriety and fame,
تا بدین سالوس خود را جا کند ** تا به چیزی خویشتن پیدا کند
In order that by means of this hypocrisy he may make a position for himself and somehow make himself conspicuous;