پس مرا گفت آن یکی بر طور تاخت ** با کلیم حق و نرد عشق باخت
And said to me, ‘That one (the Jew) has sped to Sinai with him (Moses) to whom God spake, and has played the game of love (with God);
وان دگر را عیسی صاحب‌قران ** برد بر اوج چهارم آسمان
And the other (the Christian) has been carried by Jesus, the Lord of happy star, to the zenith of the Fourth Heaven.
خیز ای پس مانده‌ی دیده ضرر ** باری آن حلوا و یخنی را بخور
Arise, O thou who hast been left behind and hast suffered injury, at least eat up the sweetmeat and comfit!
آن هنرمندان پر فن راندند ** نامه‌ی اقبال و منصب خواندند 2490
Those (two) talented and accomplished men have pushed forward and have read the book of fortune and honour.
آن دو فاضل فضل خود در یافتند ** با ملایک از هنر در بافتند
Those two eminent men have attained to their (proper) eminence and because of their talents have mingled with the angels.
ای سلیم گول واپس مانده هین ** بر جه و بر کاسه‌ی حلوا نشین
Hark, O foolish simpleton who hast been left behind, jump up and seat thyself beside the bowl of halwá!’”
پس بگفتندش که آنگه تو حریص ** ای عجیب خوردی ز حلوا و خبیص
Thereupon they said to him, “Then, you greedy fellow, have you made a meal of the halwá and khabís? Oh, (what) an astonishing thing!”
گفت چون فرمود آن شاه مطاع ** من کی بودم تا کنم زان امتناع
He replied, “When that sovereign who is obeyed (by all) gave the order, who was I that I should resist it?
تو جهود از امر موسی سر کشی ** گر بخواند در خوشی یا ناخوشی 2495
Will you, Jew, rebel against the command of Moses if he summon you (either) in a fair cause or a foul?
تو مسیحی هیچ از امر مسیح ** سر توانی تافت در خیر و قبیح
Can you, Christian, ever spurn the command of Christ (whether) for good or evil?
من ز فخر انبیا سر چون کشم ** خورده‌ام حلوا و این دم سرخوشم
How, (then), should I rebel against the Glory of the prophets? I have eaten the halwá and now I am happy.”
پس بگفتندش که والله خواب راست ** تو بدیدی وین به از صد خواب ماست
Then they said to him, “By God, you have dreamed a true dream, and ’tis better than a hundred dreams of ours.
خواب تو بیداریست ای بو بطر ** که به بیداری عیانستش اثر
Your dreaming is waking, O gleeful one, for its effect (reality) is made evident by (your) waking (and eating the sweetmeat).”
در گذر از فضل و از جهدی و فن ** کار خدمت دارد و خلق حسن 2500
Abandon eminence and (worldly) energy and skill: what matters is service (rendered to God) and a goodly disposition.
بهر این آوردمان یزدان برون ** ما خلقت الانس الا یعبدون
For this (object) God brought us forth (from non-existence): “I did not create mankind except to serve Me.”
سامری را آن هنر چه سود کرد ** کان فن از باب اللهش مردود کرد
How did that knowledge (of his) profit Sámirí, whom the skill (shown in making the golden Calf) banished from God's door?
چه کشید از کیمیا قارون ببین ** که فرو بردش به قعر خود زمین
What did Qárún gain by his alchemy? See how the earth bore him down to its abyss.
بوالحکم آخر چه بر بست از هنر ** سرنگون رفت او ز کفران در سقر
What, after all, did Bu ’l-Hakam (Abú Jahl) get from (intellectual) knowledge? On account of his unbelief he went headlong into Hell.
خود هنر آن داد که دید آتش عیان ** نه کپ دل علی النار الدخان 2505
Know that (true) knowledge consists in seeing fire plainly, not in prating that smoke is evidence of fire.
ای دلیلت گنده‌تر پیش لبیب ** در حقیقت از دلیل آن طبیب
O you whose evidence in the eyes of the Sage is really more stinking than the evidence of the physician,
چون دلیلت نیست جز این ای پسر ** گوه می‌خور در کمیزی می‌نگر
Since you have no evidence but this, O son, eat dung and inspect urine!
ای دلیل تو مثال آن عصا ** در کفت دل علی عیب العمی
O you whose evidence is like the staff in your hand (which) indicates that you suffer from blindness,
غلغل و طاق و طرنب و گیر و دار ** که نمی‌بینم مرا معذور دار
(All this) noise and pompous talk and assumption of authority (only means), “I cannot see: (kindly) excuse me.”
منادی کردن سید ملک ترمد کی هر کی در سه یا چهار روز به سمرقند رود به فلان مهم خلعت و اسپ و غلام و کنیزک و چندین زر دهم و شنیدن دلقک خبر این منادی در ده و آمدن به اولاقی نزد شاه کی من باری نتوانم رفتن
How the Sayyid, the King of Tirmid, proclaimed that he would give robes of honour and horses and slave-boys and slave-girls and a large sum in gold to any one who would go on urgent business to Samarcand (and complete the journey) in three or four days; and how Dalqak, having heard the news of this proclamation in the country (where he then was), came post-haste to the king, saying, “I, at all events, cannot go.”
سید ترمد که آنجا شاه بود ** مسخره‌ی او دلقک آگاه بود 2510
The sagacious Dalqak was the buffoon (court-jester) of the Sayyid of Tirmid, who reigned in that place (city).
داشت کاری در سمرقند او مهم ** جست‌الاقی تا شود او مستتم
He (the king) had an urgent affair in Samarcand, and wanted a courier in order that he might conclude it.
زد منادی هر که اندر پنج روز ** آردم زانجا خبر بدهم کنوز
(Therefore) he proclaimed that he would bestow (his) treasures on any one who should bring him news from there in five days.
دلقک اندر ده بد و آن را شنید ** بر نشست و تا بترمد می‌دوید
Dalqak was in the country and heard of that (proclamation): he mounted (a horse) and galloped to Tirmid.
مرکبی دو اندر آن ره شد سقط ** از دوانیدن فرس را زان نمط
Two horses dropped (dead) on the way because of his galloping in that (furious) manner.
پس به دیوان در دوید از گرد راه ** وقت ناهنگام ره جست او به شاه 2515
Then, (fresh) from the dust of the road, he ran into the council-chamber and demanded admission to the king at an untimely hour.
فجفجی در جمله‌ی دیوان فتاد ** شورشی در وهم آن سلطان فتاد
A whispered rumour arose in the council, and a (feeling of) agitation came into the mind of the Sultan.
خاص و عام شهر را دل شد ز دست ** تا چه تشویش و بلا حادث شدست
The hearts of the nobles and populace of the city were stricken with panic, (for they wondered) what disturbance and calamity had occurred,
یا عدوی قاهری در قصد ماست ** یا بلایی مهلکی از غیب خاست
(Saying), “Either a conquering enemy is about to attack us or a deadly calamity has emerged from the Unseen,
که ز ده دلقک به سیران درشت ** چند اسپی تازی اندر راه کشت
For Dalqak, riding hard from the country, has killed several Arab horses on the way.”
جمع گشته بر سرای شاه خلق ** تا چرا آمد چنین اشتاب دلق 2520
The people gathered at the king's palace, wondering why Dalqak had come in such a hurry.
از شتاب او و فحش اجتهاد ** غلغل و تشویش در ترمد فتاد
Because of his (hot) haste and the enormity of his exertions, tumult and commotion arose in Tirmid;
آن یکی دو دست بر زانوزنان ** وآن دگر از وهم واویلی‌کنان
One man (was) beating both hands against his knee, while another, from presentiment of evil, was uttering woeful cries.
از نفیر و فتنه و خوف نکال ** هر دلی رفته به صد کوی خیال
On account of the hubbub and distraction and the dread of punishment every heart went to (wander in) a hundred streets (haunts) of phantasy.
هر کسی فالی همی‌زد از قیاس ** تا چه آتش اوفتاد اندر پلاس
Every one was taking an omen (predicting) by conjecture (and trying to guess) what had set the rug on fire.
راه جست و راه دادش شاه زود ** چون زمین بوسید گفتش هی چه بود 2525
He (Dalqak) sought admission and the king at once granted it to him. When he kissed the earth (in homage), the king said to him, “Hey, what's the matter?”
هرکه می‌پرسید حالی زان ترش ** دست بر لب می‌نهاد او که خمش
Whenever any one asked that sour-faced man for some particulars, he laid his hand on his lips as though to say “Hush!”
وهم می‌افزود زین فرهنگ او ** جمله در تشویش گشته دنگ او
(Their) apprehension was increased by his gravity: all were perplexed and dumbfounded by him.
کرد اشارت دلق که ای شاه کرم ** یک‌دمی بگذار تا من دم زنم
Dalqak made a gesture, as though to say, “O gracious king, let me have a moment to take breath,
تا که باز آید به من عقلم دمی ** که فتادم در عجایب عالمی
That my wits may once come back to me, for I am fallen into a marvellous state (of exhaustion).”
بعد یک ساعت که شه از وهم و ظن ** تلخ گشتش هم گلو و هم دهن 2530
After a little while, during which both the throat and the mouth of the king were made bitter by (anxious) foreboding and surmise—
که ندیده بود دلقک را چنین ** که ازو خوشتر نبودش هم‌نشین
Because he had never seen Dalqak like this; for there was no companion more agreeable to him than he;
دایما دستان و لاغ افراشتی ** شاه را او شاد و خندان داشتی
He was always bringing up stories and jests and keeping the king in merriment and laughter.
آن چنان خندانش کردی در نشست ** که گرفتی شه شکم را با دو دست
When sitting (with him) he used to make him laugh so (heartily) that the king would grip his belly with both hands;
که ز زور خنده خوی کردی تنش ** رو در افتادی ز خنده کردنش
And (many a time) his body sweated from the violence of his laughter and he would fall on his face with laughing.
باز امروز این چنین زرد و ترش ** دست بر لب می‌زند کای شه خمش 2535
(How strange, then, that) to-day, on the contrary, he (Dalqak), pale and grim like this, is laying his hand on his lips as though to say, “Hush, O King!”
وهم در وهم و خیال اندر خیال ** شاه را تا خود چه آید از نکال
Foreboding on foreboding and fancy on fancy (occurred) to the king (as he wondered) what chastisement would come (upon him),