از برای این قدر خام‌ریش ** آتش افکندی درین مرج و حشیش
(Is it only) for this trifle, O half-baked fool, (that) you have set fire to this meadow and hay?”
هم‌چو این خامان با طبل و علم ** که الاقانیم در فقر و عدم
(This is) like (the behaviour of) these raw (ignorant) persons (who come) with drum and banner, saying, “We are couriers (speeding) in (the path of spiritual) poverty and non-existence,”
لاف شیخی در جهان انداخته ** خویشتن را بایزیدی ساخته
(Who) boast far and wide of being Shaykhs and make out that they have (attained to) the rank of Báyazíd,
هم ز خود سالک شده واصل شده ** محفلی واکرده در دعوی‌کده
And, having (as they claim) travelled away from themselves and become united (with God), open a conventicle (for disciples) in the abode of pretension.
خانه‌ی داماد پرآشوب و شر ** قوم دختر را نبوده زین خبر 2550
(While) the bridegroom's house is full of turmoil and trouble, the girl's family know nothing about it.
ولوله که کار نیمی راست شد ** شرطهایی که ز سوی ماست شد
(The bridegroom's people raise) an outcry, saying, “Half the affair is concluded: the conditions that are (necessary) on our side have been fulfilled.
خانه‌ها را روفتیم آراستیم ** زین هوس سرمست و خوش برخاستیم
We have swept and garnished the rooms and have risen up (from our labour) intoxicated and glad with this ardent desire (to receive the bride).”
زان طرف آمد یکی پیغام نی ** مرغی آمد این طرف زان بام نی
Has any message come from over there? “No.” Has any bird come hither from that roof? “No.”
After (all) these missives (which ye have sent) one on the top of another, has any answer reached you from that neighbourhood?
نی ولیکن یار ما زین آگهست ** زانک از دل سوی دل لا بد رهست 2555
“No; but our Friend is acquainted with this (matter), because inevitably there is a way from heart to heart.”
پس از آن یاری که اومید شماست ** از جواب نامه ره خالی چراست
Why, then, is the way devoid of (any) answer to (your) letter from the Friend who is (the object of) your hope?
صد نشانست از سرار و از جهار ** لیک بس کن پرده زین در بر مدار
There are a hundred signs (of response), (both) secret and manifest; but desist, do not lift the curtain from this door.
باز رو تا قصه‌ی آن دلق گول ** که بلا بر خویش آورد از فضول
Return to the story of that foolish Dalqak who brought tribulation on himself by his silly meddling.
پس وزیرش گفت ای حق را ستن ** بشنو از بنده‌ی کمینه یک سخن
Afterwards the vizier said to him (the king), “O Pillar of the Truth, hear a word from thy humble slave.
دلقک از ده بهر کاری آمدست ** رای او گشت و پشیمانش شدست 2560
Dalqak came from the country on some (wicked) enterprise; (but now) his mind is changed and he has repented.
ز آب و روغن کهنه را نو می‌کند ** او به مسخرگی برون‌شو می‌کند
He is making the old (corruption) new with water and oil (varnish), he is evading (punishment) by means of buffoonery.
غمد را بنمود و پنهان کرد تیغ ** باید افشردن مرورا بی‌دریغ
He has displayed the scabbard and concealed the sword: he must be tortured without mercy.
پسته را یا جوز را تا نشکنی ** نی نماید دل نی بدهد روغنی
Unless you break the pistachio or walnut, it will neither reveal its heart (kernel) nor give any oil.
مشنو این دفع وی و فرهنگ او ** در نگر در ارتعاش و رنگ او
Do not listen to this skilful defence of his; look at his trembling and his (pallid) colour.
گفت حق سیماهم فی وجههم ** زانک غمازست سیما و منم 2565
God hath said, ‘Their mark is on their faces,’ for the mark is an informer and tell-tale.
این معاین هست ضد آن خبر ** که بشر به سرشته آمد این بشر
This ocular evidence is opposed to that story (told by Dalqak), for this (whole race of) mankind are moulded of evil.”
گفت دلقک با فغان و با خروش ** صاحبا در خون این مسکین مکوش
“O Sáhib,” cried Dalqak, wailing and sobbing, “do not endeavour to shed the blood of this miserable wretch.
بس گمان و وهم آید در ضمیر ** کان نباشد حق و صادق ای امیر
Many a thought and fancy that is not real and true comes into the mind, O Prince.
ان بعض الظن اثم است ای وزیر ** نیست استم راست خاصه بر فقیر
Verily, some suspicion is a sin, O Vizier: injustice is not right, especially (when it is done) to a poor man.
شه نگیرد آنک می‌رنجاندش ** از چه گیرد آنک می‌خنداندش 2570
The king does not chastise one who vexes him: wherefore should he chastise one who makes him laugh?”
گفت صاحب پیش شه جاگیر شد ** کاشف این مکر و این تزویر شد
The words of the Sáhib (vizier) impressed the king, and he resolved to clear up this deceit and imposture.
گفت دلقک را سوی زندان برید ** چاپلوس و زرق او را کم خرید
“Take Dalqak to prison,” he said, “and pay no attention to his wheedling and hypocrisy.
می‌زنیدش چون دهل اشکم‌تهی ** تا دهل‌وار او دهدمان آگهی
Beat him, empty-bellied like a drum (as he is), that like a drum he may give us information.
تر و خشک و پر و تی باشد دهل ** بانگ او آگه کند ما را ز کل
(Whether) the drum is wet or dry or full or empty, its sound informs us of everything.
تا بگوید سر خود از اضطرار ** آنچنان که گیرد این دلها قرار 2575
(Beat him) in order that he may be compelled to declare the secret, so that these (apprehensive) hearts will be reassured.
چون طمانینست صدق و با فروغ ** دل نیارامد به گفتار دروغ
Since the shining truth is (a cause of) tranquillity, the heart will not be calmed by lying words.
کذب چون خس باشد و دل چون دهان ** خس نگردد در دهان هرگز نهان
Falsehood is like a (piece of stick or) straw, and the heart like a mouth: a straw never becomes (quietly) hidden in the mouth.
تا درو باشد زبانی می‌زند ** تا به دانش از دهان بیرون کند
So long as it is there, he (who is annoyed by it) keeps moving his tongue, in order that thereby he may eject it from his mouth.
خاصه که در چشم افتد خس ز باد ** چشم افتد در نم و بند و گشاد
Especially, when a straw (blown) by the wind falls into the eye, the eye begins to water and shut and open.
ما پس این خس را زنیم اکنون لگد ** تا دهان و چشم ازین خس وا رهد 2580
We, therefore, now kick (out) this (man of) straw, in order that our mouth and eye may be delivered from (the disquiet caused by) this straw.”
گفت دلقک ای ملک آهسته باش ** روی حلم و مغفرت را کم‌خراش
Dalqak said, “O King, be calm: do not scratch the face of clemency and forgiveness.
تا بدین حد چیست تعجیل نقم ** من نمی‌پرم به دست تو درم
Why such an excessive haste to take revenge? I cannot fly away, I am in thy hand (power).
آن ادب که باشد از بهر خدا ** اندر آن مستعجلی نبود روا
’Tis not right to be hasty in (the case of) correction that is (inflicted) for God's sake;
وآنچ باشد طبع و خشم و عارضی ** می‌شتابد تا نگردد مرتضی
(But as regards) that (of) which (the motive) is (ill) humour and casual anger, he (the corrector) is in a hurry (for fear) lest he should become content (reconciled).
ترسد ار آید رضا خشمش رود ** انتقام و ذوق آن فایت شود 2585
He is afraid that, if contentment come and his anger go, his revenge and the pleasure of (taking) it will be lost.
شهوت کاذب شتابد در طعام ** خوف فوت ذوق هست آن خود سقام
False appetite makes haste to (devour) the food for fear of missing the pleasure: that is sickness indeed.
اشتها صادق بود تاخیر به ** تا گواریده شود آن بی‌گره
(If) the appetite be true, ’tis better to delay, in order that it (the food) may be digested without difficulty.
تو پی دفع بلایم می‌زنی ** تا ببینی رخنه را بندش کنی
Wilt thou beat me for the purpose of averting a (dreaded) calamity, to the end that thou mayst see the crevice and block it up,
تا از آن رخنه برون ناید بلا ** غیر آن رخنه بسی دارد قضا
So that the calamity will not issue from that crevice? Destiny hath many a crevice besides that one.
چاره‌ی دفع بلا نبود ستم ** چاره احسان باشد و عفو و کرم 2590
Violence is not the means of averting calamity: the means is beneficence and pardon and kindness.
گفت الصدقه مرد للبلا ** داو مرضاک به صدقه یا فتی
He (the Prophet) said, ‘Alms is a means of averting calamity: cure thy diseased ones by (giving) alms, O youth.’
صدقه نبود سوختن درویش را ** کور کردن چشم حلم‌اندیش را
’Tis not alms-giving to burn a poor man (in the fire of anger) and to blind the eye that meditates on forbearance.”
گفت شه نیکوست خیر و موقعش ** لیک چون خیری کنی در موضعش
The king replied, “Charity and the occasion for it are excellent (things), but (only) when you perform an act of charity in its (proper) place.
(If) you put the king in the rook's place, ’tis ruin (to the game); likewise, (if you put) the horse (knight) in the king's place, ’tis the act of an ignoramus.
در شریعت هم عطا هم زجر هست ** شاه را صدر و فرس را درگه است 2595
Both bounty and severity are (sanctioned) in the religious Law: (’tis) for the king (to sit on) the throne, (’tis) for the horse (to stand at) the gate.