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5
2079-2103

  • (With such reflections) they were returning to the King, covered with dust and pale-faced and ashamed.
  • باز می‌گشتند سوی شهریار  ** پر ز گرد و روی زرد و شرمسار 

  • How the plotters returned from the chamber of Ayáz to the King with empty bags and overcome by shame, as those who thought ill of the prophets, on whom be peace, (shall be confounded) at the time when their (the prophets') innocence and holiness shall be made manifest; for (God hath said), “on the Day when (some) faces shall be white and (some) faces shall be black,” and He hath said, “and thou shalt see those who lied against God, their faces blackened.”
  • بازگشتن نمامان از حجره‌ی ایاز به سوی شاه توبره تهی و خجل هم‌چون بدگمانان در حق انبیا علیهم‌السلام بر وقت ظهور برائت و پاکی ایشان کی یوم تبیض وجوه و تسود وجوه و قوله تری الذین کذبوا علی الله وجوههم مسودة 

  • The King, (speaking) with a purpose, said, “What has happened? for your arms are empty of gold and purses; 2080
  • شاه قاصد گفت هین احوال چیست  ** که بغلتان از زر و همیان تهیست 

  • And if ye have concealed the pounds and pence, (then) where is the brightness of joy (that should appear) on cheeks and countenance?
  • ور نهان کردید دینار و تسو  ** فر شادی در رخ و رخسار کو 

  • Although the roots of every rooty (tree) are hidden, (yet) the leaves—their marks (upon) their faces—are green.
  • گرچه پنهان بیخ هر بیخ آورست  ** برگ سیماهم وجوهم اخضرست 

  • Lo, the lofty bough is proclaiming what the root has imbibed, whether it be poison or sugar.
  • آنچ خورد آن بیخ از زهر و ز قند  ** نک منادی می‌کند شاخ بلند 

  • If the root is leafless and without sap, what (then) are (signify) the green leaves on the bough?
  • بیخ اگر بی‌برگ و از مایه تهیست  ** برگهای سبز اندر شاخ چیست 

  • The earth lays a seal on the root's tongue, (but) the bough, its hand and foot, is bearing witness.” 2085
  • بر زبان بیخ گل مهری نهد  ** شاخ دست و پا گواهی می‌دهد 

  • All those trusted (officers) began to excuse themselves: they fell prostrate, like a shadow in the presence of the moon.
  • آن امینان جمله در عذر آمدند  ** هم‌چو سایه پیش مه ساجد شدند 

  • In excuse for that heat (hot-headedness) and boasting and egoism they went to the King with sword and winding-sheet,
  • عذر آن گرمی و لاف و ما و من  ** پیش شه رفتند با تیغ و کفن 

  • All of them biting their fingers from shame, and every one saying, “O King of the world,
  • از خجالت جمله انگشتان گزان  ** هر یکی می‌گفت کای شاه جهان 

  • If thou shed (our) blood, ’tis lawful, lawful (for thee to do so); and if thou forgive, ’tis (an act of) grace and bounty.
  • گر بریزی خون حلالستت حلال  ** ور ببخشی هست انعام و نوال 

  • We have done those deeds that were worthy of us: consider what thou wilt command, O glorious King. 2090
  • کرده‌ایم آنها که از ما می‌سزید  ** تا چه فرمایی تو ای شاه مجید 

  • If thou forgive our crime, O thou who makest the heart radiant, the night will have shown the qualities of night, and the day (those of) day.
  • گر ببخشی جرم ما ای دل‌فروز  ** شب شبیها کرده باشد روز روز 

  • If thou forgive, despair will be removed; and if not, may a hundred like us be a sacrifice to the King!”
  • گر ببخشی یافت نومیدی گشاد  ** ورنه صد چون ما فدای شاه باد 

  • The King replied, “Nay, I will not show this clemency or deal this punishment: that (right) belongs to Ayáz.
  • گفت شه نه این نواز و این گداز  ** من نخواهم کرد هست آن ایاز 

  • [How the King referred to Ayáz the question of accepting the repentance of the ploiters who had opened his chamber or of punishing them, because he judged that the offence had been committed against his honour.]
  • حواله کردن پادشاه قبول و توبه‌ی نمامان و حجره گشایان و سزا دادن ایشان با ایاز کی یعنی این جنایت بر عرض او رفته است 

  • This is an offence against his person and honour: the blow is (inflicted) on the veins of that man of goodly ways.
  • این جنایت بر تن و عرض ویست  ** زخم بر رگهای آن نیکوپیست 

  • Although we are spiritually one, formally I am far from (I am unaffected by) this profit and loss.” 2095
  • گرچه نفس واحدیم از روی جان  ** ظاهرا دورم ازین سود و زیان 

  • An accusation against a (guilty) servant is no disgrace to the King: it is only (a means of) increasing (His) forbearance and (the servant's) reliance (on His protection).
  • تهمتی بر بنده شه را عار نیست  ** جز مزید حلم و استظهار نیست 

  • Inasmuch as the King makes one who is accused (rich as) Qárún (Korah), consider how He will act towards one who is innocent.
  • متهم را شاه چون قارون کند  ** بی‌گنه را تو نظر کن چون کند 

  • Deem not the King to be ignorant of any one's actions: ’tis only His forbearance that prevents it (the evil action) from being brought to light.
  • شاه را غافل مدان از کار کس  ** مانع اظهار آن حلمست و بس 

  • Here who shall recklessly intercede with His knowledge— (who) except His forbearance?
  • من هنا یشفع به پیش علم او  ** لا ابالی‌وار الا حلم او 

  • The sin arises at first from His forbearance; otherwise, how should His awful majesty give (any) room for it (to arise)? 2100
  • آن گنه اول ز حلمش می‌جهد  ** ورنه هیبت آن مجالش کی دهد 

  • (Payment of) the blood-price for the crime of the murderous carnal soul falls on His forbearance: the blood-wit is (an obligation) on the (murderer's) kin.
  • خونبهای جرم نفس قاتله  ** هست بر حلمش دیت بر عاقله 

  • Our carnal soul was intoxicated and made beside itself by that forbearance: during its intoxication the Devil snatched away its cap.
  • مست و بی‌خود نفس ما زان حلم بود  ** دیو در مستی کلاه از وی ربود 

  • Unless the Sáqí, Forbearance, had poured (the intoxicating) wine, how should the Devil have quarrelled with Adam?
  • گرنه ساقی حلم بودی باده‌ریز  ** دیو با آدم کجا کردی ستیز