Having perceived (all) the stages from the source and foundation, possessed of experience and knowing the way like (skilled) guides.”
دیده منزلها ز اصل و از اساس ** چون قلاووز آن خبیر و ره‌شناس
They said to the king, “Put him to the rack, that a person of his sort may never (again) speak such words.”
شاه را گفتند اشکنجه‌ش بکن ** تا نگوید جنس او هیچ این سخن
The king saw that he was very thin and infirm, so that such an emaciated man would die at a single blow.
شاه دیدش بس نزار و بس ضعیف ** که به یک سیلی بمیرد آن نحیف
(He thought to himself), “How is it possible to torture or beat him, since his body has become as (fragile as) a glass?1130
کی توان او را فشردن یا زدن ** که چو شیشه گشته است او را بدن
But I will speak to him kindly and say, ‘Why dost thou boast of (this) high estate?’
لیک با او گویم از راه خوشی ** که چرا داری تو لاف سر کشی
For here harshness is of no use: ’tis by gentleness that the snake puts forth its head (is induced to come forth) from the hole.”
که درشتی ناید اینجا هیچ کار ** هم به نرمی سر کند از غار مار
He caused the people to withdraw from around him (the claimant): the king was a gracious man, and gentleness was his way.
مردمان را دور کرد از گرد وی ** شه لطیفی بود و نرمی ورد وی
Then he bade him be seated, and asked him concerning his dwelling-place, saying, “Where hast thou thy means of livelihood and refuge?”
پس نشاندش باز پرسیدش ز جا ** که کجا داری معاش و ملتجی
He replied, “O king, I belong to the Abode of Peace: I have come from the road (after having journeyed) to this Abode of Blame.1135
گفت ای شه هستم از دار السلام ** آمده از ره درین دار الملام
I have neither home nor any companion: when has a fish made its home on the earth?”
نه مرا خانه‌ست و نه یک همنشین ** خانه کی کردست ماهی در زمین
Again the king answered him, saying by way of jest, “What (food) hast thou eaten and what provision hast thou (made) for the morning meal?
باز شه از روی لاغش گفت باز ** که چه خوردی و چه داری چاشت‌ساز
Hast thou appetite? What didst thou eat at daybreak that thou art so intoxicated and boastful and blustering?”
اشتهی داری چه خوردی بامداد ** که چنین سرمستی و پر لاف و باد
He replied, “If I had bread, (whether) dry or moist, how should I lay claim to prophecy?
گفت اگر نانم بدی خشک و طری ** کی کنیمی دعوی پیغامبری
To claim to be a prophet amongst these people is like seeking a heart from a mountain.1140
دعوی پیغامبری با این گروه ** هم‌چنان باشد که دل جستن ز کوه
No one (ever) sought intellect and heart from mountains and rocks: none sought (from them) understanding and apprehension of a difficult point of discourse.
کس ز کوه و سنگ عقل و دل نجست ** فهم و ضبط نکته‌ی مشکل نجست
Whatever you say, the mountain replies the same: it makes a mock (of you) like the scoffers.
هر چه گویی باز گوید که همان ** می‌کند افسوس چون مستهزیان
What relation exists between this folk and the (Divine) message? Who can hope for (spiritual) life from a soulless thing?
از کجا این قوم و پیغام از کجا ** از جمادی جان کرا باشد رجا
If you bring (them) a message concerning a woman or gold, they will all lay before you their money and lives (in entire devotion)—
گر تو پیغام زنی آری و زر ** پیش تو بنهند جمله سیم و سر
(The message), ‘A sweetheart in such and such a place invites thee (to come to her): she is in love with thee, she knows thee.’1145
که فلان جا شاهدی می‌خواندت ** عاشق آمد بر تو او می‌داندت
But if you bring (them) the honey-like message of God, ‘Come to God, O thou who hast a good covenant (with Him);
ور تو پیغام خدا آری چو شهد ** که بیا سوی خدا ای نیک‌عهد
Go from the world of death towards the (eternal) provision: since everlastingness is possible, do not be perishing’—
از جهان مرگ سوی برگ رو ** چون بقا ممکن بود فانی مشو
They will seek (to shed) thy blood and (take) thy life, not in zeal for religion and (spiritual and moral) excellence.
قصد خون تو کنند و قصد سر ** نه از برای حمیت دین و هنر
The reason why the vulgar are at enmity with, and live in estrangement from, the saints of God who call them unto God and the Water of Life everlasting.
سبب عداوت عام و بیگانه زیستن ایشان به اولیاء خدا کی بحقشان می‌خوانند و با آب حیات ابدی
Nay, but on account of their sticking to house and goods ’tis bitter (hateful) to them to hear this exposition (given by the prophets).
بلک از چفسیدگی در خان و مان ** تلخشان آید شنیدن این بیان
(Suppose) a rag is stuck fast upon the donkey's sore: when you wish to tear it off, bit by bit,1150
خرقه‌ای بر ریش خر چفسید سخت ** چونک خواهی بر کنی زو لخت لخت
The donkey, because of the pain (inflicted on him), will certainly kick: happy the man who abstained from (touching) him!—
جفته اندازد یقین آن خر ز درد ** حبذا آن کس کزو پرهیز کرد