حلقه‌ی آن در هر آنکو می‌زند ** بهر او دولت سری بیرون کند
When any one continues to knock that door-ring, felicity peeps out for his sake.
آمدن آن امیر نمام با سرهنگان نیم‌شب بگشادن آن حجره‌ی ایاز و پوستین و چارق دیدن آویخته و گمان بردن کی آن مکرست و روپوش و خانه را حفره کردن بهر گوشه‌ای کی گمان آمد چاه کنان آوردن و دیوارها را سوراخ کردن و چیزی نایافتن و خجل و نومید شدن چنانک بدگمانان و خیال‌اندیشان در کار انبیا و اولیا کی می‌گفتند کی ساحرند و خویشتن ساخته‌اند و تصدر می‌جویند بعد از تفحص خجل شوند و سود ندارد
How the Amír who was the author of the mischievous intrigue came at midnight with his officers to open the chamber of Ayáz, and saw the sheepskin jacket and rustic shoon hanging (there) and supposed that this was a trick and pretence; and how he dug up every suspected corner and brought excavators and made holes in the walls and discovered nothing and fell into confusion and despair. So (it is with such) evil thinking men (as those) who imagined vain things about the work of the prophets and saints, saying that they were magicians and self-advertisers and (only) sought to occupy the chief position (among their people): after having investigated, they are covered with confusion, but it does not avail them.
آن امینان بر در حجره شدند ** طالب گنج و زر و خمره بدند 2050
Those trusted (officers) came to the door of the chamber: they began to search for the treasure and the gold and the jar.
قفل را برمی‌گشادند از هوس ** با دو صد فرهنگ و دانش چند کس
A number of them, (urged) by vain desire, unlocked the door with infinite dexterity and skill;
زانک قفل صعب و پر پیچیده بود ** از میان قفلها بگزیده بود
For it was a formidable lock with intricate bolts: he (Ayáz) had selected it from (many other) locks,
نه ز بخل سیم و مال و زر خام ** از برای کتم آن سر از عوام
Not that he was avaricious of silver and riches and crude (uncoined) gold, (but) in order to hide that secret (of his) from the vulgar,
که گروهی بر خیال بد تنند ** قوم دیگر نام سالوسم کنند
“Lest” (so he thought) “some people imagine evil, (while) others call me a hypocrite.”
پیش با همت بود اسرار جان ** از خسان محفوظ‌تر از لعل کان 2055
With the man of lofty aspiration the soul's secrets are kept from the base (worldlings) more safely than the ruby in the mine.
زر به از جانست پیش ابلهان ** زر نثار جان بود نزد شهان
To fools gold seems better than the soul; in the opinion of (spiritual) kings gold is to be scattered on the soul (as an offering).
می شتابیدند تفت از حرص زر ** عقلشان میگفت نه آهستهتر
In greed of gold they (the officers) were hastening rapidly (to the chamber), (though) their reason was saying, “No; not so fast.”
حرس تازد بیهده سوی سراب ** عقل گوید نیک بین کان نیست آب
Greed runs in vain towards the mirage, (though) reason says, "Look carefully: it is not water."
حرص غالب بود و زر چون جان شده ** نعره‌ی عقل آن زمان پنهان شده
Greed was predominant (in them), and gold had become (dear to them) as their souls: at that moment the cry of reason was unheard.
گشته صدتو حرص و غوغاهای او ** گشته پنهان حکمت و ایمای او 2060
Greed and its clamours had become hundredfold; wisdom and its suggestions had vanished,
تا که در چاه غرور اندر فتد ** آنگه از حکمت ملامت بشنود
To the end that he (the greedy man) may fall into the pit of delusion, and then hearken to the reproaches of Wisdom.
چون ز بند دام باد او شکست ** نفس لوامه برو یابید دست
When his wind (idle self-conceit) is broken by imprisonment in the trap,the rebuking soul gets the upper hand over him.
تا به دیوار بلا ناید سرش ** نشنود پند دل آن گوش کرش
Until his head comes against the wall of affliction, his deaf ear will not listen to the counsel of his heart.
کودکان را حرص گوزینه و شکر ** از نصیحتها کند دو گوش کر
Greed for walnut-cake and sugar makes the ears of children deaf to admonitions;
چونک دردت دنبلش آغاز شد ** در نصیحت هر دو گوشش باز شد 2065
(Only) when the pain of his abscess begins do his (the child's) ears become open to good advice.
حجره را با حرص و صدگونه هوس ** باز کردند آن زمان آن چند کس
Then the party (of searchers), with cupidity and a hundred kinds of vain desire, opened the chamber.
اندر افتادند از در ز ازدحام ** هم‌چو اندر دوغ گندیده هوام
They swarmed in through the doorway, jostling each other, like vermin (falling) on fetid buttermilk.
عاشقانه در فتد با کر و فر ** خورد امکان نی و بسته هر دو پر
They (the insects) fall on it triumphantly, like lovers, (but) there is no possibility of drinking, and both wings are stuck.
بنگریدند از یسار و از یمین ** چارقی بدریده بود و پوستین
They (the officers) looked to the left and to the right: there was (only) a torn pair of shoon and a sheepskin jacket.
باز گفتند این مکان بی‌نوش نیست ** چارق اینجا جز پی روپوش نیست 2070
After (having looked), they said (to one another), “This place is not without balm: the shoon are only (displayed) here as a blind.
هین بیاور سیخهای تیز را ** امتحان کن حفره و کاریز را
Hey, bring sharp picks: try excavation and tunnelling.”
هر طرف کندند و جستند آن فریق ** حفره‌ها کردند و گوهای عمیق
The (searching) party dug and searched in every direction: they dug holes and deep cavities.
حفره‌هاشان بانگ می‌داد آن زمان ** کنده‌های خالییم ای کندگان
Thereupon the holes were (virtually) crying out to them, “We are empty holes, O ye stinkers!”
زان سگالش شرم هم می‌داشتند ** کنده‌ها را باز می‌انباشتند
Accordingly they (the officers) were ashamed of that (evil) thought (concerning Ayáz) and filled up the holes again.
بی‌عدد لا حول در هر سینه‌ای ** مانده مرغ حرصشان بی‌چینه‌ای 2075
In every breast were innumerable (sighs of) lá hawl: the bird, their greed, was left without any food to peck.
زان ضلالتهای یاوه‌تازشان ** حفره‌ی دیوار و در غمازشان
The holes in the walls and in the door were informers against them (giving intelligence) of their futile aberrations.
ممکن اندای آن دیوار نی ** با ایاز امکان هیچ انکار نی
The wall could not possibly be plastered (repaired): there was no possibility of denying before Ayáz (what they had done);
گر خداع بی‌گناهی می‌دهند ** حایط و عرصه گواهی می‌دهند
(For) if they make a pretence of being innocent, the wall and floor will bear witness (against them).
باز می‌گشتند سوی شهریار ** پر ز گرد و روی زرد و شرمسار
(With such reflections) they were returning to the King, covered with dust and pale-faced and ashamed.
بازگشتن نمامان از حجره‌ی ایاز به سوی شاه توبره تهی و خجل هم‌چون بدگمانان در حق انبیا علیهم‌السلام بر وقت ظهور برائت و پاکی ایشان کی یوم تبیض وجوه و تسود وجوه و قوله تری الذین کذبوا علی الله وجوههم مسودة
How the plotters returned from the chamber of Ayáz to the King with empty bags and overcome by shame, as those who thought ill of the prophets, on whom be peace, (shall be confounded) at the time when their (the prophets') innocence and holiness shall be made manifest; for (God hath said), “on the Day when (some) faces shall be white and (some) faces shall be black,” and He hath said, “and thou shalt see those who lied against God, their faces blackened.”
شاه قاصد گفت هین احوال چیست ** که بغلتان از زر و همیان تهیست 2080
The King, (speaking) with a purpose, said, “What has happened? for your arms are empty of gold and purses;
ور نهان کردید دینار و تسو ** فر شادی در رخ و رخسار کو
And if ye have concealed the pounds and pence, (then) where is the brightness of joy (that should appear) on cheeks and countenance?
Although the roots of every rooty (tree) are hidden, (yet) the leaves—their marks (upon) their faces—are green.
آنچ خورد آن بیخ از زهر و ز قند ** نک منادی می‌کند شاخ بلند
Lo, the lofty bough is proclaiming what the root has imbibed, whether it be poison or sugar.
بیخ اگر بی‌برگ و از مایه تهیست ** برگهای سبز اندر شاخ چیست
If the root is leafless and without sap, what (then) are (signify) the green leaves on the bough?
بر زبان بیخ گل مهری نهد ** شاخ دست و پا گواهی می‌دهد 2085
The earth lays a seal on the root's tongue, (but) the bough, its hand and foot, is bearing witness.”
آن امینان جمله در عذر آمدند ** هم‌چو سایه پیش مه ساجد شدند
All those trusted (officers) began to excuse themselves: they fell prostrate, like a shadow in the presence of the moon.
عذر آن گرمی و لاف و ما و من ** پیش شه رفتند با تیغ و کفن
In excuse for that heat (hot-headedness) and boasting and egoism they went to the King with sword and winding-sheet,
از خجالت جمله انگشتان گزان ** هر یکی میگفت کای شاه جهان
All of them biting their fingers from shame, and every one saying, “O King of the world,
گر بریزی خون حلالستت حلال ** ور ببخشی هست انعام و نوال
If thou shed (our) blood, ’tis lawful, lawful (for thee to do so); and if thou forgive, ’tis (an act of) grace and bounty.
کرده‌ایم آنها که از ما می‌سزید ** تا چه فرمایی تو ای شاه مجید 2090
We have done those deeds that were worthy of us: consider what thou wilt command, O glorious King.
گر ببخشی جرم ما ای دل‌فروز ** شب شبیها کرده باشد روز روز
If thou forgive our crime, O thou who makest the heart radiant, the night will have shown the qualities of night, and the day (those of) day.
گر ببخشی یافت نومیدی گشاد ** ورنه صد چون ما فدای شاه باد
If thou forgive, despair will be removed; and if not, may a hundred like us be a sacrifice to the King!”
گفت شه نه این نواز و این گداز ** من نخواهم کرد هست آن ایاز
The King replied, “Nay, I will not show this clemency or deal this punishment: that (right) belongs to Ayáz.
حواله کردن پادشاه قبول و توبه‌ی نمامان و حجره گشایان و سزا دادن ایشان با ایاز کی یعنی این جنایت بر عرض او رفته است
[How the King referred to Ayáz the question of accepting the repentance of the ploiters who had opened his chamber or of punishing them, because he judged that the offence had been committed against his honour.]
این جنایت بر تن و عرض ویست ** زخم بر رگهای آن نیکوپیست
This is an offence against his person and honour: the blow is (inflicted) on the veins of that man of goodly ways.
گرچه نفس واحدیم از روی جان ** ظاهرا دورم ازین سود و زیان 2095
Although we are spiritually one, formally I am far from (I am unaffected by) this profit and loss.”
تهمتی بر بنده شه را عار نیست ** جز مزید حلم و استظهار نیست
An accusation against a (guilty) servant is no disgrace to the King: it is only (a means of) increasing (His) forbearance and (the servant's) reliance (on His protection).
متهم را شاه چون قارون کند ** بی‌گنه را تو نظر کن چون کند
Inasmuch as the King makes one who is accused (rich as) Qárún (Korah), consider how He will act towards one who is innocent.
شاه را غافل مدان از کار کس ** مانع اظهار آن حلمست و بس
Deem not the King to be ignorant of any one's actions: ’tis only His forbearance that prevents it (the evil action) from being brought to light.