He said, “Ye are doing these things on purpose.” “Nay,” said the other, “we obey the (royal) command.
گفت قاصد می‌کنید اینها شما ** گفت نه که بنده فرمانیم ما
Do not regard this (as proceeding) from the branch (sub ordinate): regard it (as proceeding) from the root (principal); do not strike at the bow, for the arrow is (really) from the arm.
این مگیر از فرع این از اصل گیر ** بر کمان کم زن که از بازوست تیر
(The words) thou didst not throw when thou threwest are a trial (of men’s understandings): do not lay the fault on the Prophet, for that (throwing) is (an act which proceeded) from God.1725
ما رمیت اذ رمیت ابتلاست ** بر نبی کم نه گنه کان از خداست
The water is turbid from the source: O thou who art angry in vain, look farther on, open thine eye once!”
آب از سر تیره است ای خیره‌خشم ** پیشتر بنگر یکی بگشای چشم
(Moved) by anger and resentment he went into a certain place and wrote an angry letter to the king.
شد ز خشم و غم درون بقعه‌ای ** سوی شه بنوشت خشمین رقعه‌ای
In that letter he lauded the king and threaded the pearl of (descanted e on) the king’s munificence and generosity,
اندر آن رقعه ثنای شاه گفت ** گوهر جود و سخای شاه سفت
Saying, “O thou whose hand exceeds the sea and the clouds in (liberally) fulfilling the want of the suitor,
کای ز بحر و ابر افزون کف تو ** در قضای حاجت حاجات‌جو
Because that which the cloud gives, it gives with tears, (while) thy hand incessantly lays the dish (of bounty) with smiles.”1730
Though the outward form of the letter was praise, from (amidst) the praise the scent of anger was showing traces (betraying itself).
ظاهر رقعه اگر چه مدح بود ** بوی خشم از مدح اثرها می‌نمود
All your actions are devoid of light and ugly because you are far, far from the light of your original nature.
زان همه کار تو بی‌نورست و زشت ** که تو دوری دور از نور سرشت
The splendour of the actions of the vile becomes unsaleable (fades away), just as fresh fruit soon becomes rotten.
رونق کار خسان کاسد شود ** هم‌چو میوه‌ی تازه زو فاسد شود
The splendour of the present life soon produces unsaleableness (becomes of no account), inasmuch as it belongs to the world of generation and corruption.
رونق دنیا برآرد زو کساد ** زانک هست از عالم کون و فساد
Breasts are not gladdened by an encomium when there are feelings of enmity in the encomiast.1735
خوش نگردد از مدیحی سینه‌ها ** چونک در مداح باشد کینه‌ها
O heart, become purged of enmity and repugnance, and then chant “Glory to God” and be busy (in serving Him).
ای دل از کین و کراهت پاک شو ** وانگهان الحمد خوان چالاک شو
(To have) “Glory to God” on your tongue and repugnance within is hypocrisy or guile on the tongue’s part;
بر زبان الحمد و اکراه درون ** از زبان تلبیس باشد یا فسون
And moreover God hath said, “I do not look to the exterior, I am regarding the interior.”
وانگهان گفته خدا که ننگرم ** من به ظاهر من به باطن ناظرم
Story of the encomiast who from regard for reputation was thanking the object of his praise, while the scent (signs) of his inward grief and pain and the shabbiness of his outward garb showed that those expressions of gratitude were vain and false.
حکایت آن مداح کی از جهت ناموس شکر ممدوح می‌کرد و بوی اندوه و غم اندرون او و خلاقت دلق ظاهر او می‌نمود کی آن شکرها لافست و دروغ
A certain man came (home) from ‘Iráq, (clad) in a tattered cloak: his friends inquired concerning (his) separation (from them).
آن یکی با دلق آمد از عراق ** باز پرسیدند یاران از فراق
“Yes,” he replied; “there was (the sorrow of) separation, but the journey was very blessed and fortunate for me,1740
گفت آری بد فراق الا سفر ** بود بر من بس مبارک مژده‌ور
For the Caliph gave me ten robes of honour—may a hundred praises and laudations (ever) accompany him!”
که خلیفه داد ده خلعت مرا ** که قرینش باد صد مدح و ثنا
He was reciting expressions of gratitude and praise till he carried gratitude beyond bound and limit.
شکرها و حمدها بر می‌شمرد ** تا که شکر از حد و اندازه ببرد
Then they said to him, “Thy wretched guise bears witness to thy mendacity.
پس بگفتندش که احوال نژند ** بر دروغ تو گواهی می‌دهند
(Thou art) naked, bare-headed, consumed (with afflictions): thou hast stolen (these) expressions of gratitude or learned (them by rote).
تن برهنه سر برهنه سوخته ** شکر را دزدیده یا آموخته
Where are the signs of the gratitude and praise due to thy prince on thy unplenished head and feet?1745
کو نشان شکر و حمد میر تو ** بر سر و بر پای بی توفیر تو
If thy tongue is weaving (making up) praise of that king, (yet) thy seven members are complaining (of him).
گر زبانت مدح آن شه می‌تند ** هفت اندامت شکایت می‌کند
In the generosity of that king and sultan of munificence was there not (room for) a pair of shoes and trousers for thee?”
در سخای آن شه و سلطان جود ** مر ترا کفشی و شلواری نبود