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6
2576-2600

  • 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.
  • موضع رخ شه نهی ویرانیست  ** موضع شه اسپ هم نادانیست 

  • 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 

  • The usefulness and harm of each depend on the place (occasion): for this reason knowledge is necessary and useful.
  • نفع و ضر هر یکی از موضعست  ** علم ازین رو واجبست و نافعست 

  • Oh, many a punishment inflicted on a poor fellow is more meritorious than (a gift of) bread and sweetmeat, 2600
  • ای بسا زجری که بر مسکین رود  ** در ثواب از نان و حلوا به بود