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.
عدل چه بود وضع اندر موضعش ** ظلم چه بود وضع در ناموقعش
What is justice? To put (a thing) in its (right) place. What is injustice? To put it in its wrong place.
نیست باطل هر چه یزدان آفرید ** از غضب وز حلم وز نصح و مکید
Nothing is vain that God created, (whether it be) anger or forbearance or sincere counsel or guile.
خیر مطلق نیست زینها هیچ چیز ** شر مطلق نیست زینها هیچ نیز
None of these things is absolutely good, nor is any of them absolutely evil.
نفع و ضر هر یکی از موضعست ** علم ازین رو واجبست و نافعست
The usefulness and harm of each depend on the place (occasion): for this reason knowledge is necessary and useful.
ای بسا زجری که بر مسکین رود ** در ثواب از نان و حلوا به بود 2600
Oh, many a punishment inflicted on a poor fellow is more meritorious than (a gift of) bread and sweetmeat,
زانک حلوا بی‌اوان صفرا کند ** سیلیش از خبث مستنقا کند
For sweetmeat (when eaten) unseasonably causes yellow bile, (whereas) slaps purge him of wickedness.
سیلیی در وقت بر مسکین بزن ** که رهاند آنش از گردن زدن
Give the poor fellow a slap in season: it will save him from beheading (afterwards).
زخم در معنی فتد از خوی بد ** چوب بر گرد اوفتد نه بر نمد
The blow is really inflicted because of (his) evil disposition: the stick falls on the dust (in the garment of felt), not on the felt (itself).
بزم و زندن هست هر بهرام را ** بزم مخلص را و زندان خام را
Every Bahrám (emperor) has a banquet(-hall) and a prison: the banquet is for the sincere (friend) and the prison for the half-baked (churl).
شق باید ریش را مرهم کنی ** چرک را در ریش مستحکم کنی 2605
(If) a sore wants lancing and you apply a poultice to it, you will (only) establish the pus in the sore,
تا خورد مر گوشت را در زیر آن ** نیم سودی باشد و پنجه زیان
So that it will eat away the flesh underneath: (the result) will be a half (a mere fraction) of profit and fifty losses.”
گفت دلقک من نمی‌گویم گذار ** من همی‌گویم تحریی بیار
Dalqak said, “I am not saying, ‘Let (my offence) pass’; I am saying, ‘Take some care to investigate.’
هین ره صبر و تانی در مبند ** صبر کن اندیشه می‌کن روز چند
Hark, do not bar the road of patience and deliberation: be patient, reflect for a few days.
در تانی بر یقینی بر زنی ** گوش‌مال من بایقانی کنی
In (the course of) deliberation thou wilt hit upon a certainty, (and then) thou wilt chastise me with a sure conviction (of knowing the truth).”
در روش یمشی مکبا خود چرا ** چون همی‌شاید شدن در استوا 2610
Why, indeed, (be one who) walks falling (on his face) in wayfaring, when it behoves him to walk in an upright posture?