(If) I have called him by (a word which has) the suffix of pity (tenderness), ’tis not to belittle him: if a grandfather say “my sonny,” it is not (in) contempt.865
When the second (slave) came before the King, he had a stinking mouth and black teeth.
چون بیامد آن دوم در پیش شاه ** بود او گنده دهان دندان سیاه
Although the King was displeased by his speech, still he made some inquiry concerning his hidden thoughts.
گر چه شه ناخوش شد از گفتار او ** جستجویی کرد هم ز اسرار او
He said, “With this aspect and this foul smell of the mouth, sit at a distance, but do not move too far off—
گفت با این شکل و این گند دهان ** دور بنشین لیک آن سو تر مران
For (hitherto) you have been (with regard to me in the position of) a writer of letters and notes; you have not been a companion and friend and comrade—
که تو اهل نامه و رقعه بدی ** نه جلیس و یار و هم بقعه بدی
That we may treat (and cure) that mouth of yours: you are (now) the beloved (patient), and we are the skilful physician.870
تا علاج آن دهان تو کنیم ** تو حبیب و ما طبیب پر فنیم
’Tis not fitting to burn a new blanket on account of one flea; (nor would it become me) to shut my eyes to (turn my back on) you (because of superficial faults).
بهر کیکی نو گلیمی سوختن ** نیست لایق از تو دیده دوختن
Notwithstanding all (this), sit down and talk on a few topics, that I may well see the form of your mind.”
با همه بنشین دو سه دستان بگو ** تا ببینم صورت عقلت نکو
Then he sent that keen-witted one away to do (his behest): (he sent him) to a bathhouse, saying, “Go, scrub yourself.”
آن ذکی را پس فرستاد او به کار ** سوی حمامی که رو خود را بخار
And to this other one he said, “Good! you are a clever lad: in truth you are a hundred slaves, not one.
وین دگر را گفت خه تو زیرکی ** صد غلامی در حقیقت نه یکی
You are not such as your fellow-servant declared: that envious one would (fain) have made me cold to (disgusted with) you,875
آن نهای که خواجهتاش تو نمود ** از تو ما را سرد میکرد آن حسود
(For) he said that you are thievish and dishonest and ill-behaved, immoral and infamous and so forth.”
گفت او دزد و کژ است و کژنشین ** حیز و نامرد و چنان است و چنین
The slave said, “He (my fellow-servant) has always been veracious; I have not seen any one so truthful as he is.
گفت پیوسته بده ست او راست گو ** راست گویی من ندیده ستم چو او
Veracity is inborn in his nature; whatever he says, I do not say it is void (of truth).
راست گویی در نهادش خلقتی است ** هر چه گوید من نگویم تهمتی است
I deem not that good-minded one malicious: I (rather) suspect my own person.
کژ ندانم آن نکو اندیش را ** متهم دارم وجود خویش را
Maybe, he sees in me faults I do not see in myself, O King.”880
باشد او در من ببیند عیبها ** من نبینم در وجود خود شها
Any one saw his own faults before (seeing those of others) —how should he be unconcerned with correcting himself?
هر کسی گر عیب خود دیدی ز پیش ** کی بدی فارغ خود از اصلاح خویش
These people (of the world) take no heed of themselves, O father: consequently they blame one another.
غافلند این خلق از خود ای پدر ** لاجرم گویند عیب همدگر
O idolater (dualist), (if) I do not behold my own face (reality), I behold thy face and thou beholdest mine.
من نبینم روی خود را ای شمن ** من ببینم روی تو تو روی من
He that beholds his own face (reality)—his light is greater than the light of the creatures (of God).
آن کسی که او ببیند روی خویش ** نور او از نور خلقان است بیش
Though he die, his sight is everlasting, because his sight is the sight of the Creator.885
گر بمیرد دید او باقی بود ** ز انکه دیدش دید خلاقی بود
That light by which he sensibly beholds his own face (reality) before him, is not the light of sense.
نور حسی نبود آن نوری که او ** روی خود محسوس بیند پیش رو
The King said, “Now tell his (your fellow-servant's) faults, just as he spoke of yours,
گفت اکنون عیبهای او بگو ** آن چنان که گفت او از عیب تو
That I may know whether you are solicitous for me and a (good) house-steward of my property and business.”
تا بدانم که تو غم خوار منی ** کدخدای ملکت و کار منی
He replied, “O King, I will tell his faults, though he is to me a pleasing fellow-servant.
گفت ای شه من بگویم عیبهاش ** گر چه هست او مر مرا خوش خواجهتاش