How the Sayyid, the King of Tirmid

How the Sayyid, the King of Tirmid

How the Sayyid, the King of Tirmid, proclaimed that he would give robes of honour and horses and slave-boys and slave-girls and a large sum in gold to any one who would go on urgent business to Samarcand (and complete the journey) in three or four days; and how Dalqak, having heard the news of this proclamation in the country (where he then was), came post-haste to the king, saying, “I, at all events, cannot go.” منادی کردن سید ملک ترمد کی هر کی در سه یا چهار روز به سمرقند رود به فلان مهم خلعت و اسپ و غلام و کنیزک و چندین زر دهم و شنیدن دلقک خبر این منادی در ده و آمدن به اولاقی نزد شاه کی من باری نتوانم رفتن

سید ترمد که آنجا شاه بود مسخره‌ی او دلقک آگاه بود
The sagacious Dalqak was the buffoon (court-jester) of the Sayyid of Tirmid, who reigned in that place (city).
داشت کاری در سمرقند او مهم جست‌الاقی تا شود او مستتم
He (the king) had an urgent affair in Samarcand, and wanted a courier in order that he might conclude it.
زد منادی هر که اندر پنج روز آردم زانجا خبر بدهم کنوز
(Therefore) he proclaimed that he would bestow (his) treasures on any one who should bring him news from there in five days.
دلقک اندر ده بد و آن را شنید بر نشست و تا بترمد می‌دوید
Dalqak was in the country and heard of that (proclamation): he mounted (a horse) and galloped to Tirmid.
مرکبی دو اندر آن ره شد سقط از دوانیدن فرس را زان نمط
Two horses dropped (dead) on the way because of his galloping in that (furious) manner.
پس به دیوان در دوید از گرد راه وقت ناهنگام ره جست او به شاه
Then, (fresh) from the dust of the road, he ran into the council-chamber and demanded admission to the king at an untimely hour.
فجفجی در جمله‌ی دیوان فتاد شورشی در وهم آن سلطان فتاد
A whispered rumour arose in the council, and a (feeling of) agitation came into the mind of the Sultan.
خاص و عام شهر را دل شد ز دست تا چه تشویش و بلا حادث شدست
The hearts of the nobles and populace of the city were stricken with panic, (for they wondered) what disturbance and calamity had occurred,
یا عدوی قاهری در قصد ماست یا بلایی مهلکی از غیب خاست
(Saying), “Either a conquering enemy is about to attack us or a deadly calamity has emerged from the Unseen,
که ز ده دلقک به سیران درشت چند اسپی تازی اندر راه کشت
For Dalqak, riding hard from the country, has killed several Arab horses on the way.”
جمع گشته بر سرای شاه خلق تا چرا آمد چنین اشتاب دلق
The people gathered at the king’s palace, wondering why Dalqak had come in such a hurry.
از شتاب او و فحش اجتهاد غلغل و تشویش در ترمد فتاد
Because of his (hot) haste and the enormity of his exertions, tumult and commotion arose in Tirmid;
آن یکی دو دست بر زانوزنان وآن دگر از وهم واویلی‌کنان
One man (was) beating both hands against his knee, while another, from presentiment of evil, was uttering woeful cries.
از نفیر و فتنه و خوف نکال هر دلی رفته به صد کوی خیال
On account of the hubbub and distraction and the dread of punishment every heart went to (wander in) a hundred streets (haunts) of phantasy.
هر کسی فالی همی‌زد از قیاس تا چه آتش اوفتاد اندر پلاس
Every one was taking an omen (predicting) by conjecture (and trying to guess) what had set the rug on fire.
راه جست و راه دادش شاه زود چون زمین بوسید گفتش هی چه بود
He (Dalqak) sought admission and the king at once granted it to him. When he kissed the earth (in homage), the king said to him, “Hey, what’s the matter?”
هرکه می‌پرسید حالی زان ترش دست بر لب می‌نهاد او که خمش
Whenever any one asked that sour-faced man for some particulars, he laid his hand on his lips as though to say “Hush!”
وهم می‌افزود زین فرهنگ او جمله در تشویش گشته دنگ او
(Their) apprehension was increased by his gravity: all were perplexed and dumbfounded by him.
کرد اشارت دلق که ای شاه کرم یک‌دمی بگذار تا من دم زنم
Dalqak made a gesture, as though to say, “O gracious king, let me have a moment to take breath,
تا که باز آید به من عقلم دمی که فتادم در عجایب عالمی
That my wits may once come back to me, for I am fallen into a marvellous state (of exhaustion).”
بعد یک ساعت که شه از وهم و ظن تلخ گشتش هم گلو و هم دهن
After a little while, during which both the throat and the mouth of the king were made bitter by (anxious) foreboding and surmise.
که ندیده بود دلقک را چنین که ازو خوشتر نبودش هم‌نشین
Because he had never seen Dalqak like this; for there was no companion more agreeable to him than he;
دایما دستان و لاغ افراشتی شاه را او شاد و خندان داشتی
He was always bringing up stories and jests and keeping the king in merriment and laughter.
آن چنان خندانش کردی در نشست که گرفتی شه شکم را با دو دست
When sitting (with him) he used to make him laugh so (heartily) that the king would grip his belly with both hands;
که ز زور خنده خوی کردی تنش رو در افتادی ز خنده کردنش
And (many a time) his body sweated from the violence of his laughter and he would fall on his face with laughing.
باز امروز این چنین زرد و ترش دست بر لب می‌زند کای شه خمش
(How strange, then, that) to-day, on the contrary, he (Dalqak), pale and grim like this, is laying his hand on his lips as though to say, “Hush, O King!”
وهم در وهم و خیال اندر خیال شاه را تا خود چه آید از نکال
Foreboding on foreboding and fancy on fancy (occurred) to the king (as he wondered) what chastisement would come (upon him),
که دل شه با غم و پرهیز بود زانک خوارمشاه بس خون‌ریز بود
For the king’s heart was anxious and alarmed because the Khwárizmsháh was very bloodthirsty,
بس شهان آن طرف را کشته بود یا به حیله یا به سطوت آن عنود
And that perverse (tyrant) had killed many kings in that region either by craft or violence.
این شه ترمد ازو در وهم بود وز فن دلقک خود آن وهمش فزود
This King of Tirmid was apprehensive of (being attacked by) him, and his apprehension was increased by the artifice of Dalqak.
گفت زوتر بازگو تا حال چیست این چنین آشوب و شور تو ز کیست
He said, “Be quick! Tell (me) what is the matter. Who is the cause of your being so perturbed and agitated?”
گفت من در ده شنیدم آنک شاه زد منادی بر سر هر شاه‌راه
He replied, “I heard in the country that the king had proclaimed on every highway
که کسی خواهم که تازد در سه روز تا سمرقند و دهم او را کنوز
That he required some one to run to Samarcand in three days and would bestow (his) treasures (on the courier).
من شتابیدم بر تو بهر آن تا بگویم که ندارم آن توان
I hurried to you in order to say that I am not able to do it.
این چنین چستی نیاید از چو من باری این اومید را بر من متن
For one like me such agility is impossible: at all events do not expect this of me.”
گفت شه لعنت برین زودیت باد که دو صد تشویش در شهر اوفتاد
“Curse your hurry!” cried the king; “for (in consequence of it) a hundred confusions have arisen in the city.
از برای این قدر خام‌ریش آتش افکندی درین مرج و حشیش
(Is it only) for this trifle, O half-baked fool, (that) you have set fire to this meadow and hay?”
هم‌چو این خامان با طبل و علم که الاقانیم در فقر و عدم
(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,”
لاف شیخی در جهان انداخته خویشتن را بایزیدی ساخته
(Who) boast far and wide of being Shaykhs and make out that they have (attained to) the rank of Báyazíd,
هم ز خود سالک شده واصل شده محفلی واکرده در دعوی‌کده
And, having (as they claim) travelled away from themselves and become united (with God), open a conventicle (for disciples) in the abode of pretension.
خانه‌ی داماد پرآشوب و شر قوم دختر را نبوده زین خبر
(While) the bridegroom’s house is full of turmoil and trouble, the girl’s family know nothing about it.
ولوله که کار نیمی راست شد شرطهایی که ز سوی ماست شد
(The bridegroom’s people raise) an outcry, saying, “Half the affair is concluded: the conditions that are (necessary) on our side have been fulfilled.
خانه‌ها را روفتیم آراستیم زین هوس سرمست و خوش برخاستیم
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).”
زان طرف آمد یکی پیغام نی مرغی آمد این طرف زان بام نی
Has any message come from over there? “No.” Has any bird come hither from that roof? “No.”
زین رسالات مزید اندر مزید یک جوابی زان حوالیتان رسید
After (all) these missives (which ye have sent) one on the top of another, has any answer reached you from that neighbourhood?
نی ولیکن یار ما زین آگهست زانک از دل سوی دل لا بد رهست
“No; but our Friend is acquainted with this (matter), because inevitably there is a way from heart to heart.”
پس از آن یاری که اومید شماست از جواب نامه ره خالی چراست
Why, then, is the way devoid of (any) answer to (your) letter from the Friend who is (the object of) your hope?
صد نشانست از سرار و از جهار لیک بس کن پرده زین در بر مدار
There are a hundred signs (of response), (both) secret and manifest; but desist, do not lift the curtain from this door.
باز رو تا قصه‌ی آن دلق گول که بلا بر خویش آورد از فضول
Return to the story of that foolish Dalqak who brought tribulation on himself by his silly meddling.
پس وزیرش گفت ای حق را ستن بشنو از بنده‌ی کمینه یک سخن
Afterwards the vizier said to him (the king), “O Pillar of the Truth, hear a word from thy humble slave.
دلقک از ده بهر کاری آمدست رای او گشت و پشیمانش شدست
Dalqak came from the country on some (wicked) enterprise; (but now) his mind is changed and he has repented.
ز آب و روغن کهنه را نو می‌کند او به مسخرگی برون‌شو می‌کند
He is making the old (corruption) new with water and oil (varnish), he is evading (punishment) by means of buffoonery.
غمد را بنمود و پنهان کرد تیغ باید افشردن مرورا بی‌دریغ
He has displayed the scabbard and concealed the sword: he must be tortured without mercy.
پسته را یا جوز را تا نشکنی نی نماید دل نی بدهد روغنی
Unless you break the pistachio or walnut, it will neither reveal its heart (kernel) nor give any oil.
مشنو این دفع وی و فرهنگ او در نگر در ارتعاش و رنگ او
Do not listen to this skilful defence of his; look at his trembling and his (pallid) colour.
گفت حق سیماهم فی وجههم زانک غمازست سیما و منم
God hath said, ‘Their mark is on their faces,’ for the mark is an informer and tell-tale.
این معاین هست ضد آن خبر که بشر به سرشته آمد این بشر
This ocular evidence is opposed to that story (told by Dalqak), for this (whole race of) mankind are moulded of evil.”
گفت دلقک با فغان و با خروش صاحبا در خون این مسکین مکوش
“O Sáhib,” cried Dalqak, wailing and sobbing, “do not endeavour to shed the blood of this miserable wretch.
بس گمان و وهم آید در ضمیر کان نباشد حق و صادق ای امیر
Many a thought and fancy that is not real and true comes into the mind, O Prince.
ان بعض الظن اثم است ای وزیر نیست استم راست خاصه بر فقیر
Verily, some suspicion is a sin, O Vizier: injustice is not right, especially (when it is done) to a poor man.
شه نگیرد آنک می‌رنجاندش از چه گیرد آنک می‌خنداندش
The king does not chastise one who vexes him: wherefore should he chastise one who makes him laugh?”
گفت صاحب پیش شه جاگیر شد کاشف این مکر و این تزویر شد
The words of the Sáhib (vizier) impressed the king, and he resolved to clear up this deceit and imposture.
گفت دلقک را سوی زندان برید چاپلوس و زرق او را کم خرید
“Take Dalqak to prison,” he said, “and pay no attention to his wheedling and hypocrisy.
می‌زنیدش چون دهل اشکم‌تهی تا دهل‌وار او دهدمان آگهی
Beat him, empty-bellied like a drum (as he is), that like a drum he may give us information.
تر و خشک و پر و تی باشد دهل بانگ او آگه کند ما را ز کل
(Whether) the drum is wet or dry or full or empty, its sound informs us of everything.
تا بگوید سر خود از اضطرار آنچنان که گیرد این دلها قرار
(Beat him) in order that he may be compelled to declare the secret, so that these (apprehensive) hearts will be reassured.
چون طمانینست صدق و با فروغ دل نیارامد به گفتار دروغ
Since the shining truth is (a cause of) tranquillity, the heart will not be calmed by lying words.
کذب چون خس باشد و دل چون دهان خس نگردد در دهان هرگز نهان
Falsehood is like a (piece of stick or) straw, and the heart like a mouth: a straw never becomes (quietly) hidden in the mouth.
تا درو باشد زبانی می‌زند تا به دانش از دهان بیرون کند
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.
خاصه که در چشم افتد خس ز باد چشم افتد در نم و بند و گشاد
Especially, when a straw (blown) by the wind falls into the eye, the eye begins to water and shut and open.
ما پس این خس را زنیم اکنون لگد تا دهان و چشم ازین خس وا رهد
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.”
گفت دلقک ای ملک آهسته باش روی حلم و مغفرت را کم‌خراش
Dalqak said, “O King, be calm: do not scratch the face of clemency and forgiveness.
تا بدین حد چیست تعجیل نقم من نمی‌پرم به دست تو درم
Why such an excessive haste to take revenge? I cannot fly away, I am in thy hand (power).
آن ادب که باشد از بهر خدا اندر آن مستعجلی نبود روا
’Tis not right to be hasty in (the case of) correction that is (inflicted) for God’s sake;
وآنچ باشد طبع و خشم و عارضی می‌شتابد تا نگردد مرتضی
(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).
ترسد ار آید رضا خشمش رود انتقام و ذوق آن فایت شود
He is afraid that, if contentment come and his anger go, his revenge and the pleasure of (taking) it will be lost.
شهوت کاذب شتابد در طعام خوف فوت ذوق هست آن خود سقام
False appetite makes haste to (devour) the food for fear of missing the pleasure: that is sickness indeed.
اشتها صادق بود تاخیر به تا گواریده شود آن بی‌گره
(If) the appetite be true, ’tis better to delay, in order that it (the food) may be digested without difficulty.
تو پی دفع بلایم می‌زنی تا ببینی رخنه را بندش کنی
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,
تا از آن رخنه برون ناید بلا غیر آن رخنه بسی دارد قضا
So that the calamity will not issue from that crevice? Destiny hath many a crevice besides that one.
چاره‌ی دفع بلا نبود ستم چاره احسان باشد و عفو و کرم
Violence is not the means of averting calamity: the means is beneficence and pardon and kindness.
گفت الصدقه مرد للبلا داو مرضاک به صدقه یا فتی
He (the Prophet) said, ‘Alms is a means of averting calamity: cure thy diseased ones by (giving) alms, O youth.’
صدقه نبود سوختن درویش را کور کردن چشم حلم‌اندیش را
Tis not alms-giving to burn a poor man (in the fire of anger) and to blind the eye that meditates on forbearance.”
گفت شه نیکوست خیر و موقعش لیک چون خیری کنی در موضعش
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.
موضع رخ شه نهی ویرانیست موضع شه اسپ هم نادانیست
(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.
در شریعت هم عطا هم زجر هست شاه را صدر و فرس را درگه است
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.
عدل چه بود وضع اندر موضعش ظلم چه بود وضع در ناموقعش
What is justice? To put (a thing) in its (right) place. What is injustice? To put it in its wrong place.
نیست باطل هر چه یزدان آفرید از غضب وز حلم وز نصح و مکید
Nothing is vain that God created, (whether it be) anger or forbearance or sincere counsel or guile.
خیر مطلق نیست زینها هیچ چیز شر مطلق نیست زینها هیچ نیز
None of these things is absolutely good, nor is any of them absolutely evil.
نفع و ضر هر یکی از موضعست علم ازین رو واجبست و نافعست
The usefulness and harm of each depend on the place (occasion): for this reason knowledge is necessary and useful.
ای بسا زجری که بر مسکین رود در ثواب از نان و حلوا به بود
Oh, many a punishment inflicted on a poor fellow is more meritorious than (a gift of) bread and sweetmeat,
زانک حلوا بی‌اوان صفرا کند سیلیش از خبث مستنقا کند
For sweetmeat (when eaten) unseasonably causes yellow bile, (whereas) slaps purge him of wickedness.
سیلیی در وقت بر مسکین بزن که رهاند آنش از گردن زدن
Give the poor fellow a slap in season: it will save him from beheading (afterwards).
زخم در معنی فتد از خوی بد چوب بر گرد اوفتد نه بر نمد
The blow is really inflicted because of (his) evil disposition: the stick falls on the dust (in the garment of felt), not on the felt (itself).
بزم و زندن هست هر بهرام را بزم مخلص را و زندان خام را
Every Bahrám (emperor) has a banquet(-hall) and a prison: the banquet is for the sincere (friend) and the prison for the half-baked (churl).
شق باید ریش را مرهم کنی چرک را در ریش مستحکم کنی
(If) a sore wants lancing and you apply a poultice to it, you will (only) establish the pus in the sore,
تا خورد مر گوشت را در زیر آن نیم سودی باشد و پنجه زیان
So that it will eat away the flesh underneath: (the result) will be a half (a mere fraction) of profit and fifty losses.”
گفت دلقک من نمی‌گویم گذار من همی‌گویم تحریی بیار
Dalqak said, “I am not saying, ‘Let (my offence) pass’; I am saying, ‘Take some care to investigate.’
هین ره صبر و تانی در مبند صبر کن اندیشه می‌کن روز چند
Hark, do not bar the road of patience and deliberation: be patient, reflect for a few days.
در تانی بر یقینی بر زنی گوش‌مال من بایقانی کنی
In (the course of) deliberation thou wilt hit upon a certainty, (and then) thou wilt chastise me with a sure conviction (of knowing the truth).”
در روش یمشی مکبا خود چرا چون همی‌شاید شدن در استوا
Why, indeed, (be one who) walks falling (on his face) in wayfaring, when it behoves him to walk in an upright posture?
مشورت کن با گروه صالحان بر پیمبر امر شاورهم بدان
Take counsel with the company of the righteous: note the (Divine) command (given) to the Prophet, “Consult them.”
امرهم شوری برای این بود کز تشاور سهو و کژ کمتر رود
(The words) their affair is (a matter for) consultation are to this (the same) purpose, for owing to consultation mistakes and errors occur less (frequently).
این خردها چون مصابیح انورست بیست مصباح از یک روشن‌ترست
These (human) intellects are luminous like lamps: twenty lamps are brighter than one.
بوک مصباحی فتد اندر میان مشتعل گشته ز نور آسمان
There may happen to be amongst them a lamp that has become aflame with the light of Heaven,
غیرت حق پرده‌ای انگیختست سفلی و علوی به هم آمیختست
(For) the jealousy of God has produced a veil (of concealment) and has mingled the low and the lofty together.
گفت سیروا می‌طلب اندر جهان بخت و روزی را همی‌کن امتحان
He hath said, “Travel”: always be seeking in the world and trying your fortune and (destined) lot.
در مجالس می‌طلب اندر عقول آن چنان عقلی که بود اندر رسول
In (all) assembly-places always be seeking amidst the intellects such an intellect as is (found) in the Prophet,
زانک میراث از رسول آنست و بس که ببیند غیبها از پیش و پس
For the only heritage from the Prophet is that (intellect) which perceives the unseen things before and behind (future and past).
در بصرها می‌طلب هم آن بصر که نتابد شرح آن این مختصر
Amidst the (inward) eyes, too, always be seeking that (inward) eye which this epitome has not the power to describe.
بهر این کردست منع آن با شکوه از ترهب وز شدن خلوت به کوه
Hence the majestic (Prophet) has forbidden monkery and going to live as a hermit in the mountains,
تا نگردد فوت این نوع التقا کان نظر بختست و اکسیر بقا
In order that this kind of meeting (with saints) should not be lost; for to be looked on by them is fortune and an elixir of immortality.
در میان صالحان یک اصلحیست بر سر توقیعش از سلطان صحیست
Amongst the righteous there is one (who is) the most righteous: on his diploma (is inscribed) by the Sultan’s hand a sahh,
کان دعا شد با اجابت مقترن کفو او نبود کبار انس و جن
(Indicating) that the prayer (uttered by him) is (inseparably) linked with acceptance, (and that) the greatest of men and Jinn are not his peers.
در مری‌اش آنک حلو و حامض است حجت ایشان بر حق داحض است
(When) those who are sweet or sour (engage) in contention with him, in God’s sight their argument is null, 
که چو ما او را به خود افراشتیم عذر و حجت از میان بر داشتیم
For (God says), “As We have exalted him by (grace of) Ourselves, We have done away with (every) plea and argument (against him).”
قبله را چون کرد دست حق عیان پس تحری بعد ازین مردود دان
Since the Hand of God has made the Qibla manifest, henceforth deem searching to be disallowed.
هین بگردان از تحری رو و سر که پدید آمد معاد و مستقر
Hark, avert your face and head from searching, now that the Destination and Dwelling-place has come into view.
یک زمان زین قبله گر ذاهل شوی سخره‌ی هر قبله‌ی باطل شوی
If you forget this Qibla for one moment, you will become in thrall to every worthless qibla (object of desire).
چون شوی تمییزده را ناسپاس بجهد از تو خطرت قبله‌شناس
When you show ingratitude to him that gives you discernment, the thought that recognises the Qibla will dart away from you.
گر ازین انبار خواهی بر و بر نیم‌ساعت هم ز همدردان مبر
If you desire benefit and (spiritual) wheat from this Barn, do not part, even for half an hour, from those who sympathise,
که در آن دم که ببری زین معین مبتلی گردی تو با بس القرین
For at the moment when you part from this helper you will be afflicted with an evil comrade


 

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