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993-1017

  • The slave said, “Then what is the object of my speaking, since thou knowest what is (the real nature of) that which has been?”
  • گفت پس از گفت من مقصود چیست ** چون تو می‏دانی که آن چه بود چیست‏

  • The King said, “The wisdom (of God) in making the world manifest (was) that the (thing) known should come forth (to be seen) plainly.
  • گفت شه حکمت در اظهار جهان ** آن که دانسته برون آید عیان‏

  • Until He made visible that which He knew, He did not lay upon the world the pain of parturition and the throes (thereof). 995
  • آن چه می‏دانست تا پیدا نکرد ** بر جهان ننهاد رنج طلق و درد

  • You cannot sit inactive for one moment: (you cannot rest) till some badness or goodness has issued from you.
  • یک زمان بی‏کار نتوانی نشست ** تا بدی یا نیکیی از تو نجست‏

  • These demands (cravings) for action were appointed in order that your inward consciousness should come clearly into (outward) view.
  • این تقاضاهای کار از بهر آن ** شد موکل تا شود سرت عیان‏

  • How, then, should the reel, which is the body, become still, when the thread's end, which is the mind, is pulling it?
  • پس کلابه‏ی تن کجا ساکن شود ** چون سر رشته‏ی ضمیرش می‏کشد

  • The sign of that pulling is your anguish: to be inactive is to you like the death-agony.
  • تاسه‏ی تو شد نشان آن کشش ** بر تو بی‏کاری بود چون جان کنش‏

  • This world and that world are for ever giving birth: every cause is a mother, the effect is the child (born) from it. 1000
  • این جهان و آن جهان زاید ابد ** هر سبب مادر اثر از وی ولد

  • When the effect was born, that too became a cause, so that it might give birth to wondrous effects.
  • چون اثر زایید آن هم شد سبب ** تا بزاید او اثرهای عجب‏

  • These causes are generation on generation, but it needs a very well illumined eye (to see all the links in their chain).”
  • این سببها نسل بر نسل است لیک ** دیده‏ای باید منور نیک نیک‏

  • The King, in conversation with him, arrived at this point: he either saw or did not see a sign.
  • شاه با او در سخن اینجا رسید ** یا بدید از وی نشانی یا ندید

  • If that searching King saw (such a sign), ’tis not strange; but we are not permitted to mention it.
  • گر بدید آن شاه جویا دور نیست ** لیک ما را ذکر آن دستور نیست‏

  • When that (other) slave came from the warm bath, that King and lofty personage called him to his presence, 1005
  • چون ز گرمابه بیامد آن غلام ** سوی خویشش خواند آن شاه و همام‏

  • (And) said, “Health (to you)! Lasting happiness be yours! You are very fine and elegant and good-looking.
  • گفت صحا لک نعیم دایم ** بس لطیفی و ظریف و خوب رو

  • Oh, alas! If there were not in you that which so-and-so says about you,
  • ای دریغا گر نبودی در تو آن ** که همی‏گوید برای تو فلان‏

  • Whoever beheld your face would become glad; the sight of you would be worth the empire of the world.”
  • شاد گشتی هر که رویت دیده‏یی ** دیدنت ملک جهان ارزیدیی‏

  • He said, “O King, utter some hint of what that miscreant said about me.”
  • گفت رمزی ز آن بگو ای پادشاه ** کز برای من بگفت آن دین تباه‏

  • The King said, “In the first place he described you as double-faced, saying that you are ostensibly a remedy (but) secretly a disease.” 1010
  • گفت اول وصف دو روییت کرد ** کاشکارا تو دوایی خفیه درد

  • When he heard from the King the malice of his companion, at once the sea of his anger surged up.
  • خبث یارش را چو از شه گوش کرد ** در زمان دریای خشمش جوش کرد

  • That slave foamed and reddened, so that the billows of his vituperation exceeded (all) bounds.
  • کف بر آورد آن غلام و سرخ گشت ** تا که موج هجو او از حد گذشت‏

  • He said, “From the first moment that he was associated with me, he was a great eater of dung, like a dog in (time of) famine.”
  • کاو ز اول دم که با من یار بود ** همچو سگ در قحط بس گه خوار بود

  • As he satirised him in succession (without intermission), like a bell, the King put his hand on his (the slave's) lips, saying, “Enough!”
  • چون دمادم کرد هجوش چون جرس ** دست بر لب زد شهنشاهش که بس‏

  • He said, “I know you from him by that (which you have spoken): in you the spirit is foul, and in your companion (only) the mouth. 1015
  • گفت دانستم ترا از وی بدان ** از تو جان گنده ست و از یارت دهان‏

  • Therefore do you sit far off, O foul-spirited one, that he may be the commander and you under his command.”
  • پس نشین ای گنده جان از دور تو ** تا امیر او باشد و مأمور تو

  • It is (said) in the Hadíth (Traditions of the Prophet): “Know, sire, that glorification (of God) from hypocrisy is like the verdure on a midden.”
  • در حدیث آمد که تسبیح از ریا ** همچو سبزه‏ی گولخن دان ای کیا