گفت شه شه و آن شه کبرآورش ** یک یک از شطرنج می‌زد بر سرش
He (Dalqak) cried, “Checkmate, checkmate!” and the haughty monarch threw the chessmen, one by one, at his head,
که بگیر اینک شهت ای قلتبان ** صبر کرد آن دلقک و گفت الامان
Saying, “Take (it)! Here is ‘checkmate’ for you, O scoundrel.” Dalqak restrained himself and (only) said, “Mercy!”
دست دیگر باختن فرمود میر ** او چنان لرزان که عور از زمهریر 3510
The Prince commanded him to play a second game: he (Dalqak) was trembling like a naked man in bitter cold.
باخت دست دیگر و شه مات شد ** وقت شه شه گفتن و میقات شد
He played the second game, and the Sháh was defeated: (when) the time and moment for saying “checkmate, checkmate” arrived,
بر جهید آن دلقک و در کنج رفت ** شش نمد بر خود فکند از بیم تفت
Dalqak jumped up and ran into a corner and in his fear hastily flung six rugs over himself.
زیر بالشها و زیر شش نمد ** خفت پنهان تا ز زخم شه رهد
(There) he lay hidden beneath (several) cushions and six rugs, that he might escape from the Sháh's blows.
گفت شه هی هی چه کردی چیست این ** گفت شه شه شه شه ای شاه گزین
The Sháh exclaimed, “Hi, hi! what have you done? What is this?” He replied, “Checkmate, checkmate, checkmate, checkmate, O excellent Sháh!
کی توان حق گفت جز زیر لحاف ** با تو ای خشم‌آور آتش‌سجاف 3515
How can one tell the truth to thee except under cover, O wrathful man who art wrapped in fire,
ای تو مات و من ز زخم شاه مات ** می‌زنم شه شه به زیر رختهات
O thou who art defeated (by me), while I, defeated by thy Majesty's blows, am crying ‘checkmate, checkmate’ under thy house-furnishings?”
چون محله پر شد از هیهای میر ** وز لگد بر در زدن وز دار و گیر
When the (whole) quarter became filled with the furious shouts of the Amír and his kicking the (ascetic's) door and holding and seizing,
خلق بیرون جست زود از چپ و راست ** کای مقدم وقت عفوست و رضاست
The people quickly rushed out from left and right, crying, “O Prince, ’tis the hour for pardon and grace.
مغز او خشکست و عقلش این زمان ** کمترست از عقل و فهم کودکان
His brain is dry, and at this time his intelligence is inferior to the intelligence and understanding of children.
زهد و پیری ضعف بر ضعف آمده ** واندر آن زهدش گشادی ناشده 3520
Asceticism and old age have come on the top of each other, and no (spiritual) revelation has been given to him in his asceticism.
رنج دیده گنج نادیده ز یار ** کارها کرده ندیده مزد کار
He has suffered the pain but never seen the gain (that comes) from the Beloved: he has done (many) works (of devotion) but never seen the wages for his work.
یا نبود آن کار او را خود گهر ** یا نیامد وقت پاداش از قدر
Either the essential thing was not in his work at all, or by (Divine) decree the hour for the reward has not yet arrived.
یا که بود آن سعی چون سعی جهود ** یا جزا وابسته‌ی میقات بود
Either his labour has been like the labour of the Jews, or the recompense has been connected with (deferred till) the appointed season.
مر ورا درد و مصیبت این بس است ** که درین وادی پر خون بی‌کس است
For him ’tis sorrow and misfortune enough that he is without any one (to succour him) in this vale full of blood.
چشم پر درد و نشسته او به کنج ** رو ترش کرده فرو افکنده لنج 3525
His eyes are painful, and he sits in a corner, sour-faced and chop-fallen.
نه یکی کحال کو را غم خورد ** نیش عقلی که به کحلی پی برد
There is no oculist to sympathise with him, nor has he any intelligence that he should find the way to a collyrium.
اجتهادی می‌کند با حزر و ظن ** کار در بوکست تا نیکو شدن
He is making a (great) effort with (the help of) conjecture and opinion: the matter rests in ‘maybe’ till it turn out well.
زان رهش دورست تا دیدار دوست ** کو نجوید سر رئیسیش آرزوست
Far is the road he must travel ere he sees the Beloved, because he does not seek the head; his desire is headship.
ساعتی او با خدا اندر عتاب ** که نصیبم رنج آمد زین حساب
At one time he is (engaged) in reproach, saying (to God), ‘The portion allotted to me from this calculation (of mine) is (nothing but) pain.’
ساعتی با بخت خود اندر جدال ** که همه پران و ما ببریده بال 3530
At another time he is (engaged) in a quarrel with his own luck, saying, ‘All (the others) are flying, and we have our wings cut off.’”
هر که محبوس است اندر بو و رنگ ** گرچه در زهدست باشد خوش تنگ
Whoever is imprisoned in scent and colour, his spirit is oppressed, (even) though he is (occupied) in (the practice of) asceticism.
تا برون ناید ازین ننگین مناخ ** کی شود خویش خوش و صدرش فراخ
Until he come forth from this narrow resting-place, how should his spirit be happy and his breast expanded (with joy)?