“Curse your hurry!” cried the king; “for (in consequence of it) a hundred confusions have arisen in the city.2545
گفت شه لعنت برین زودیت باد ** که دو صد تشویش در شهر اوفتاد
(Is it only) for this trifle, O half-baked fool, (that) you have set fire to this meadow and hay?”
از برای این قدر خام‌ریش ** آتش افکندی درین مرج و حشیش
(This is) like (the behaviour of) these raw (ignorant) persons (who come) with drum and banner, saying, “We are couriers (speeding) in (the path of spiritual) poverty and non-existence,”
هم‌چو این خامان با طبل و علم ** که الاقانیم در فقر و عدم
(Who) boast far and wide of being Shaykhs and make out that they have (attained to) the rank of Báyazíd,
لاف شیخی در جهان انداخته ** خویشتن را بایزیدی ساخته
And, having (as they claim) travelled away from themselves and become united (with God), open a conventicle (for disciples) in the abode of pretension.
هم ز خود سالک شده واصل شده ** محفلی واکرده در دعوی‌کده
(While) the bridegroom's house is full of turmoil and trouble, the girl's family know nothing about it.2550
خانه‌ی داماد پرآشوب و شر ** قوم دختر را نبوده زین خبر
(The bridegroom's people raise) an outcry, saying, “Half the affair is concluded: the conditions that are (necessary) on our side have been fulfilled.
ولوله که کار نیمی راست شد ** شرطهایی که ز سوی ماست شد
We have swept and garnished the rooms and have risen up (from our labour) intoxicated and glad with this ardent desire (to receive the bride).”
خانه‌ها را روفتیم آراستیم ** زین هوس سرمست و خوش برخاستیم
Has any message come from over there? “No.” Has any bird come hither from that roof? “No.”
زان طرف آمد یکی پیغام نی ** مرغی آمد این طرف زان بام نی
After (all) these missives (which ye have sent) one on the top of another, has any answer reached you from that neighbourhood?
“No; but our Friend is acquainted with this (matter), because inevitably there is a way from heart to heart.”2555
نی ولیکن یار ما زین آگهست ** زانک از دل سوی دل لا بد رهست
Why, then, is the way devoid of (any) answer to (your) letter from the Friend who is (the object of) your hope?
پس از آن یاری که اومید شماست ** از جواب نامه ره خالی چراست
There are a hundred signs (of response), (both) secret and manifest; but desist, do not lift the curtain from this door.
صد نشانست از سرار و از جهار ** لیک بس کن پرده زین در بر مدار
Return to the story of that foolish Dalqak who brought tribulation on himself by his silly meddling.
باز رو تا قصه‌ی آن دلق گول ** که بلا بر خویش آورد از فضول
Afterwards the vizier said to him (the king), “O Pillar of the Truth, hear a word from thy humble slave.
پس وزیرش گفت ای حق را ستن ** بشنو از بنده‌ی کمینه یک سخن
Dalqak came from the country on some (wicked) enterprise; (but now) his mind is changed and he has repented.2560
دلقک از ده بهر کاری آمدست ** رای او گشت و پشیمانش شدست
He is making the old (corruption) new with water and oil (varnish), he is evading (punishment) by means of buffoonery.
ز آب و روغن کهنه را نو می‌کند ** او به مسخرگی برون‌شو می‌کند
He has displayed the scabbard and concealed the sword: he must be tortured without mercy.
غمد را بنمود و پنهان کرد تیغ ** باید افشردن مرورا بی‌دریغ
Unless you break the pistachio or walnut, it will neither reveal its heart (kernel) nor give any oil.
پسته را یا جوز را تا نشکنی ** نی نماید دل نی بدهد روغنی
Do not listen to this skilful defence of his; look at his trembling and his (pallid) colour.
مشنو این دفع وی و فرهنگ او ** در نگر در ارتعاش و رنگ او
God hath said, ‘Their mark is on their faces,’ for the mark is an informer and tell-tale.2565
گفت حق سیماهم فی وجههم ** زانک غمازست سیما و منم
This ocular evidence is opposed to that story (told by Dalqak), for this (whole race of) mankind are moulded of evil.”
این معاین هست ضد آن خبر ** که بشر به سرشته آمد این بشر
“O Sáhib,” cried Dalqak, wailing and sobbing, “do not endeavour to shed the blood of this miserable wretch.
گفت دلقک با فغان و با خروش ** صاحبا در خون این مسکین مکوش
Many a thought and fancy that is not real and true comes into the mind, O Prince.
بس گمان و وهم آید در ضمیر ** کان نباشد حق و صادق ای امیر
Verily, some suspicion is a sin, O Vizier: injustice is not right, especially (when it is done) to a poor man.
ان بعض الظن اثم است ای وزیر ** نیست استم راست خاصه بر فقیر
The king does not chastise one who vexes him: wherefore should he chastise one who makes him laugh?”2570
شه نگیرد آنک می‌رنجاندش ** از چه گیرد آنک می‌خنداندش
The words of the Sáhib (vizier) impressed the king, and he resolved to clear up this deceit and imposture.
گفت صاحب پیش شه جاگیر شد ** کاشف این مکر و این تزویر شد
“Take Dalqak to prison,” he said, “and pay no attention to his wheedling and hypocrisy.
گفت دلقک را سوی زندان برید ** چاپلوس و زرق او را کم خرید
Beat him, empty-bellied like a drum (as he is), that like a drum he may give us information.
می‌زنیدش چون دهل اشکم‌تهی ** تا دهل‌وار او دهدمان آگهی
(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.