If the ear had heard, how should the ear have remained (in action) or how should it have apprehended words any more?3430
گر شنیدی اذن کی ماندی اذن ** یا کجا کردی دگر ضبط سخن
If the snow and ice were to behold the sun, they would despair of (retaining their) iciness;
گر بدیدی برف و یخ خورشید را ** از یخی برداشتی اومید را
They would become water (formless and) devoid of roots and knobs: the air, David-like, would make of the water a mail-coat (of ripples),
آب گشتی بی‌عروق و بی‌گره ** ز آب داود هوا کردی زره
And then it (the water) would become a life-giving medicine for every tree: every tree (would be made) fortunate by its advent.
پس شدی درمان جان هر درخت ** هر درختی از قدومش نیک‌بخت
(But) the frozen ice that remains (locked) within itself cries to the trees,Touch me not!
آن یخی بفسرده در خود مانده ** لا مساسی با درختان خوانده
Its body makes none its friend nor is it made a friend by any: its portion is naught but miserly selfishness.3435
لیس یالف لیس یلف جسمه ** لیس الا شح نفس قسمه
It is not wasted (entirely), the heart is refreshed by it; but it is not the herald and lord of (the vernal) greenery.
نیست ضایع زو شود تازه جگر ** لیک نبود پیک و سلطان خضر
“O Ayáz, thou art a very exalted star: not every sign of the zodiac is worthy of its transit.
ای ایاز استاره‌ی تو بس بلند ** نیست هر برجی عبورش را پسند
How should thy lofty spirit be satisfied with every loyalty? How should thy pureness choose (to accept) every sincerity?”
هر وفا را کی پسندد همتت ** هر صفا را کی گزیند صفوتت
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.
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
There was an Amír of merry heart, exceedingly fond of wine: (he was) the refuge of every drunkard and every resourceless person.
بود امیری خوش دلی می‌باره‌ای ** کهف هر مخمور و هر بیچاره‌ای
(He was) a compassionate man, kind to the poor and just; a jewel (of bounty), gold-lavishing, ocean-hearted;3440
مشفقی مسکین‌نوازی عادلی ** جوهری زربخششی دریادلی
A king of men and commander of the Faithful; a keeper of the Way and a knower of secrets and a discerner of friends.
شاه مردان و امیرالمومنین ** راه‌بان و رازدان و دوست‌بین
’Twas the epoch of Jesus and the days of the Messiah: he (the Amír) was beloved of the people and unoppressive and agreeable.
دور عیسی بود و ایام مسیح ** خلق دلدار و کم‌آزار و ملیح
Suddenly one night, another Amír, a person of good principles (who was) congenial to him, came seeking his hospitality.
آمدش مهمان بناگاهان شبی ** هم امیری جنس او خوش‌مذهبی
They wanted wine in order to enjoy themselves: at that period wine was permissible and lawful;
باده می‌بایستشان در نظم حال ** باده بود آن وقت ماذون و حلال
(But) they had no wine, so he (the Amír) said to his slave, “Go, fill the jug and fetch us wine3445
باده‌شان کم بود و گفتا ای غلام ** رو سبو پر کن به ما آور مدام
From such-and-such a Christian ascetic who has choice wine, that the soul (in us) may win release from high and low.”
از فلان راهب که دارد خمر خاص ** تا ز خاص و عام یابد جان خلاص
One draught from the Christian ascetic's cup has the same effect as thousands of wine-jars and wine-cellars.
جرعه‌ای زان جام راهب آن کند ** که هزاران جره و خمدان کند
In that (Christian's) wine there is a hidden (spiritual) substance, even as (spiritual) sovereignty is (hidden) in the dervish-cloak.
اندر آن می مایه‌ی پنهانی است ** آنچنان که اندر عبا سلطانی است
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
Though he was learned and eminent and accomplished, (his brother) this Ziyá was superior in wit.
گرچه فاضل بود و فحل و ذو فنون ** این ضیا اندر ظرافت بد فزون
He (Táj) was very short, while Ziyá was tall beyond measure: the Shaykh of Islam had a hundred arrogances and haughty airs.3475
او بسی کوته ضیا بی‌حد دراز ** بود شیخ اسلام را صد کبر و ناز
He felt ashamed of this brother and disgraced (by him); yet Ziyá was a preacher in the way of salvation.
زین برادر عار و ننگش آمدی ** آن ضیا هم واعظی بد با هدی
On the day of congregation Ziyá came in: the hall was filled with cadis and men distinguished (for piety).
روز محفل اندر آمد آن ضیا ** بارگه پر قاضیان و اصفیا
In his complete arrogance the Shaykh of Islam (only) half rose (from his seat), in such a (careless) fashion, to (salute) his brother.
کرد شیخ اسلام از کبر تمام ** این برادر را چنین نصف القیام
He (Ziyá) said to him, “Thou art very tall: take a little off thy cypress-like stature in order to gain the (Divine) reward.”
گفت او را بس درازی بهر مزد ** اندکی زان قد سروت هم بدزد