(If) I have called him by (a word which has) the suffix of pity (tenderness), ’tis not to belittle him: if a grandfather say “my sonny,” it is not (in) contempt.
چون بیامد آن دوم در پیش شاه ** بود او گنده دهان دندان سیاه
When the second (slave) came before the King, he had a stinking mouth and black teeth.
گر چه شه ناخوش شد از گفتار او ** جستجویی کرد هم ز اسرار او
Although the King was displeased by his speech, still he made some inquiry concerning his hidden thoughts.
گفت با این شکل و این گند دهان ** دور بنشین لیک آن سو تر مران
He said, “With this aspect and this foul smell of the mouth, sit at a distance, but do not move too far off—
که تو اهل نامه و رقعه بدی ** نه جلیس و یار و هم بقعه بدی
For (hitherto) you have been (with regard to me in the position of) a writer of letters and notes; you have not been a companion and friend and comrade—
تا علاج آن دهان تو کنیم ** تو حبیب و ما طبیب پر فنیم870
That we may treat (and cure) that mouth of yours: you are (now) the beloved (patient), and we are the skilful physician.
بهر کیکی نو گلیمی سوختن ** نیست لایق از تو دیده دوختن
’Tis not fitting to burn a new blanket on account of one flea; (nor would it become me) to shut my eyes to (turn my back on) you (because of superficial faults).
با همه بنشین دو سه دستان بگو ** تا ببینم صورت عقلت نکو
Notwithstanding all (this), sit down and talk on a few topics, that I may well see the form of your mind.”
آن ذکی را پس فرستاد او به کار ** سوی حمامی که رو خود را بخار
Then he sent that keen-witted one away to do (his behest): (he sent him) to a bathhouse, saying, “Go, scrub yourself.”
وین دگر را گفت خه تو زیرکی ** صد غلامی در حقیقت نه یکی
And to this other one he said, “Good! you are a clever lad: in truth you are a hundred slaves, not one.
آن نهای که خواجهتاش تو نمود ** از تو ما را سرد میکرد آن حسود875
You are not such as your fellow-servant declared: that envious one would (fain) have made me cold to (disgusted with) you,
گفت او دزد و کژ است و کژنشین ** حیز و نامرد و چنان است و چنین
(For) he said that you are thievish and dishonest and ill-behaved, immoral and infamous and so forth.”
گفت پیوسته بده ست او راست گو ** راست گویی من ندیده ستم چو او
The slave said, “He (my fellow-servant) has always been veracious; I have not seen any one so truthful as he is.
راست گویی در نهادش خلقتی است ** هر چه گوید من نگویم تهمتی است
Veracity is inborn in his nature; whatever he says, I do not say it is void (of truth).
کژ ندانم آن نکو اندیش را ** متهم دارم وجود خویش را
I deem not that good-minded one malicious: I (rather) suspect my own person.
باشد او در من ببیند عیبها ** من نبینم در وجود خود شها880
Maybe, he sees in me faults I do not see in myself, O King.”
هر کسی گر عیب خود دیدی ز پیش ** کی بدی فارغ خود از اصلاح خویش
Any one saw his own faults before (seeing those of others) —how should he be unconcerned with correcting himself?
غافلند این خلق از خود ای پدر ** لاجرم گویند عیب همدگر
These people (of the world) take no heed of themselves, O father: consequently they blame one another.
من نبینم روی خود را ای شمن ** من ببینم روی تو تو روی من
O idolater (dualist), (if) I do not behold my own face (reality), I behold thy face and thou beholdest mine.
آن کسی که او ببیند روی خویش ** نور او از نور خلقان است بیش
He that beholds his own face (reality)—his light is greater than the light of the creatures (of God).
گر بمیرد دید او باقی بود ** ز انکه دیدش دید خلاقی بود885
Though he die, his sight is everlasting, because his sight is the sight of the Creator.
نور حسی نبود آن نوری که او ** روی خود محسوس بیند پیش رو
That light by which he sensibly beholds his own face (reality) before him, is not the light of sense.
گفت اکنون عیبهای او بگو ** آن چنان که گفت او از عیب تو
The King said, “Now tell his (your fellow-servant's) faults, just as he spoke of yours,