Do not regard (merely) the tattered cloak, for they have put black on the outside of the gold.
تو بدلق پاره‌پاره کم نگر ** که سیه کردند از بیرون زر
On account of the evil eye he (the dervish) becomes (apparently) reprobate, and that (spiritual) ruby is tarnished with smoke on the outside.3450
از برای چشم بد مردود شد ** وز برون آن لعل دودآلود شد
When are treasures and jewels (exposed to view) in the rooms of a house? Treasures are always (hidden) in ruins.
گنج و گوهر کی میان خانه‌هاست ** گنجها پیوسته در ویرانه‌هاست
Since Adam's treasure was buried in a ruin, his clay became a bandage over the eye of the accursed (Iblís).
گنج آدم چون بویران بد دفین ** گشت طینش چشم‌بند آن لعین
He (Iblís) was regarding the clay with the utmost contempt, (but) the spirit (of Adam) was saying, “My clay is a barrier to thee.”
او نظر می‌کرد در طین سست سست ** جان همی‌گفتش که طینم سد تست
The slave took two jugs and ran with goodwill: (almost) immediately he arrived at the monastery of the Christian monks.
دو سبو بستد غلام و خوش دوید ** در زمان در دیر رهبانان رسید
He paid gold and purchased wine like gold: he gave stones and bought jewels in exchange.3455
زر بداد و باده‌ی چون زر خرید ** سنگ داد و در عوض گوهر خرید
(’Twas) a wine that would fly to the head of kings and put a golden tiara on the crown of the cupbearer's head.
باده‌ای که آن بر سر شاهان جهد ** تاج زر بر تارک ساقی نهد
(By it) troubles and commotions are aroused, slaves and emperors are mingled together;
فتنه‌ها و شورها انگیخته ** بندگان و خسروان آمیخته
Bones vanish and become spirit entirely; throne and bench at that moment become alike.
استخوانها رفته جمله جان شده ** تخت و تخته آن زمان یکسان شده
They (the drinkers), when sober, are as water and oil; when intoxicated, they are as the spirit in the body.
وقت هشیاری چو آب و روغنند ** وقت مستی هم‌چو جان اندر تنند
They become like a harísa: no difference exists there: there is no difference that is not submerged there.3460
چون هریسه گشته آنجا فرق نیست ** نیست فرقی کاندر آنجا غرق نیست
The slave was carrying a wine of this sort to the palace of the Amír of good renown,
این چنین باده همی‌برد آن غلام ** سوی قصر آن امیر نیک‌نام
(When) an ascetic met him, one who had suffered anguish, whose brain was dry, and who was (writhing) in the coils of affliction;
پیشش آمد زاهدی غم دیده‌ای ** خشک مغزی در بلا پیچیده‌ای
His body melted by the fires of his heart; the house (of his heart) emptied of all but God.
تن ز آتشهای دل بگداخته ** خانه از غیر خدا پرداخته
The chastisement of pitiless tribulation (had seared him with) brands on brands, (ever) so many thousands.
گوشمال محنت بی‌زینهار ** داغها بر داغها چندین هزار
Every hour saw his heart (engaged) in the struggle: by day and night he was firmly attached to (intent upon) the struggle.3465
دیده هر ساعت دلش در اجتهاد ** روز و شب چفسیده او بر اجتهاد
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).
سال و مه در خون و خاک آمیخته ** صبر و حلمش نیم‌شب بگریخته
“What is that in the jugs?” asked the ascetic. “Wine,” replied the slave. “Whose wine?” said he.
گفت زاهد در سبوها چیست آن ** گفت باده گفت آن کیست آن
He (the slave) answered, “It belongs to so-and-so, the most honourable Amír.” Said he, “Is the seeker's work like this?
گفت آن آن فلان میر اجل ** گفت طالب را چنین باشد عمل
(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!”
طالب یزدان و آنگه عیش و نوش ** باده‌ی شیطان و آنگه نیم هوش
(Even) without wine your intelligence is so shabby (that other) intelligences must be tied (added) to your (present) intelligence.3470
هوش تو بی می چنین پژمرده است ** هوشها باید بر آن هوش تو بست
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.
تا چه باشد هوش تو هنگام سکر ** ای چو مرغی گشته صید دام سکر
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)!”
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
Ziyá-yi Dalq was a man of goodly inspiration: he was the brother of Táj, the Shaykh of Islam.
آن ضیاء دلق خوش الهام بود ** دادر آن تاج شیخ اسلام بود
Táj, the Shaykhu ’l-Islám of the imperial city of Balkh, was short of stature and small as a chick.
تاج شیخ اسلام دار الملک بلخ ** بود کوته‌قد و کوچک هم‌چو فرخ