(Whether) the drum is wet or dry or full or empty, its sound informs us of everything.
تر و خشک و پر و تی باشد دهل ** بانگ او آگه کند ما را ز کل
(Beat him) in order that he may be compelled to declare the secret, so that these (apprehensive) hearts will be reassured.2575
تا بگوید سر خود از اضطرار ** آنچنان که گیرد این دلها قرار
Since the shining truth is (a cause of) tranquillity, the heart will not be calmed by lying words.
چون طمانینست صدق و با فروغ ** دل نیارامد به گفتار دروغ
Falsehood is like a (piece of stick or) straw, and the heart like a mouth: a straw never becomes (quietly) hidden in the mouth.
کذب چون خس باشد و دل چون دهان ** خس نگردد در دهان هرگز نهان
So long as it is there, he (who is annoyed by it) keeps moving his tongue, in order that thereby he may eject it from his mouth.
تا درو باشد زبانی میزند ** تا به دانش از دهان بیرون کند
Especially, when a straw (blown) by the wind falls into the eye, the eye begins to water and shut and open.
خاصه که در چشم افتد خس ز باد ** چشم افتد در نم و بند و گشاد
We, therefore, now kick (out) this (man of) straw, in order that our mouth and eye may be delivered from (the disquiet caused by) this straw.”2580
ما پس این خس را زنیم اکنون لگد ** تا دهان و چشم ازین خس وا رهد
Dalqak said, “O King, be calm: do not scratch the face of clemency and forgiveness.
گفت دلقک ای ملک آهسته باش ** روی حلم و مغفرت را کمخراش
Why such an excessive haste to take revenge? I cannot fly away, I am in thy hand (power).
تا بدین حد چیست تعجیل نقم ** من نمیپرم به دست تو درم
’Tis not right to be hasty in (the case of) correction that is (inflicted) for God's sake;
آن ادب که باشد از بهر خدا ** اندر آن مستعجلی نبود روا
(But as regards) that (of) which (the motive) is (ill) humour and casual anger, he (the corrector) is in a hurry (for fear) lest he should become content (reconciled).
وآنچ باشد طبع و خشم و عارضی ** میشتابد تا نگردد مرتضی
He is afraid that, if contentment come and his anger go, his revenge and the pleasure of (taking) it will be lost.2585
ترسد ار آید رضا خشمش رود ** انتقام و ذوق آن فایت شود
False appetite makes haste to (devour) the food for fear of missing the pleasure: that is sickness indeed.
شهوت کاذب شتابد در طعام ** خوف فوت ذوق هست آن خود سقام
(If) the appetite be true, ’tis better to delay, in order that it (the food) may be digested without difficulty.
اشتها صادق بود تاخیر به ** تا گواریده شود آن بیگره
Wilt thou beat me for the purpose of averting a (dreaded) calamity, to the end that thou mayst see the crevice and block it up,
تو پی دفع بلایم میزنی ** تا ببینی رخنه را بندش کنی
So that the calamity will not issue from that crevice? Destiny hath many a crevice besides that one.
تا از آن رخنه برون ناید بلا ** غیر آن رخنه بسی دارد قضا
Violence is not the means of averting calamity: the means is beneficence and pardon and kindness.2590
چارهی دفع بلا نبود ستم ** چاره احسان باشد و عفو و کرم
He (the Prophet) said, ‘Alms is a means of averting calamity: cure thy diseased ones by (giving) alms, O youth.’
گفت الصدقه مرد للبلا ** داو مرضاک به صدقه یا فتی
’Tis not alms-giving to burn a poor man (in the fire of anger) and to blind the eye that meditates on forbearance.”
صدقه نبود سوختن درویش را ** کور کردن چشم حلماندیش را
The king replied, “Charity and the occasion for it are excellent (things), but (only) when you perform an act of charity in its (proper) place.
گفت شه نیکوست خیر و موقعش ** لیک چون خیری کنی در موضعش
(If) you put the king in the rook's place, ’tis ruin (to the game); likewise, (if you put) the horse (knight) in the king's place, ’tis the act of an ignoramus.
Both bounty and severity are (sanctioned) in the religious Law: (’tis) for the king (to sit on) the throne, (’tis) for the horse (to stand at) the gate.2595
در شریعت هم عطا هم زجر هست ** شاه را صدر و فرس را درگه است
What is justice? To put (a thing) in its (right) place. What is injustice? To put it in its wrong place.
عدل چه بود وضع اندر موضعش ** ظلم چه بود وضع در ناموقعش
Nothing is vain that God created, (whether it be) anger or forbearance or sincere counsel or guile.
نیست باطل هر چه یزدان آفرید ** از غضب وز حلم وز نصح و مکید
None of these things is absolutely good, nor is any of them absolutely evil.
خیر مطلق نیست زینها هیچ چیز ** شر مطلق نیست زینها هیچ نیز