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.”
شاعر: رومی
وزن: فاعلاتن فاعلاتن فاعلن (رمل مسدس محذوف یا وزن مثنوی)
صنف: مثنوی
The sagacious Dalqak was the buffoon (court-jester) of the Sayyid of Tirmid, who reigned in that place (city).
He (the king) had an urgent affair in Samarcand, and wanted a courier in order that he might conclude it.
(Therefore) he proclaimed that he would bestow (his) treasures on any one who should bring him news from there in five days.
Dalqak was in the country and heard of that (proclamation): he mounted (a horse) and galloped to Tirmid.
Two horses dropped (dead) on the way because of his galloping in that (furious) manner.
Then, (fresh) from the dust of the road, he ran into the council-chamber and demanded admission to the king at an untimely hour.
A whispered rumour arose in the council, and a (feeling of) agitation came into the mind of the Sultan.
The hearts of the nobles and populace of the city were stricken with panic, (for they wondered) what disturbance and calamity had occurred,
(Saying), “Either a conquering enemy is about to attack us or a deadly calamity has emerged from the Unseen,
For Dalqak, riding hard from the country, has killed several Arab horses on the way.”
The people gathered at the king's palace, wondering why Dalqak had come in such a hurry.
Because of his (hot) haste and the enormity of his exertions, tumult and commotion arose in Tirmid;
One man (was) beating both hands against his knee, while another, from presentiment of evil, was uttering woeful cries.
On account of the hubbub and distraction and the dread of punishment every heart went to (wander in) a hundred streets (haunts) of phantasy.
Every one was taking an omen (predicting) by conjecture (and trying to guess) what had set the rug on fire.
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?”
Whenever any one asked that sour-faced man for some particulars, he laid his hand on his lips as though to say “Hush!”
(Their) apprehension was increased by his gravity: all were perplexed and dumbfounded by him.
Dalqak made a gesture, as though to say, “O gracious king, let me have a moment to take breath,
That my wits may once come back to me, for I am fallen into a marvellous state (of exhaustion).”
After a little while, during which both the throat and the mouth of the king were made bitter by (anxious) foreboding and surmise—
Because he had never seen Dalqak like this; for there was no companion more agreeable to him than he;
He was always bringing up stories and jests and keeping the king in merriment and laughter.
When sitting (with him) he used to make him laugh so (heartily) that the king would grip his belly with both hands;
And (many a time) his body sweated from the violence of his laughter and he would fall on his face with laughing.
(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!”
Foreboding on foreboding and fancy on fancy (occurred) to the king (as he wondered) what chastisement would come (upon him),
For the king's heart was anxious and alarmed because the Khwárizmsháh was very bloodthirsty,
And that perverse (tyrant) had killed many kings in that region either by craft or violence.
This King of Tirmid was apprehensive of (being attacked by) him, and his apprehension was increased by the artifice of Dalqak.
He said, “Be quick! Tell (me) what is the matter. Who is the cause of your being so perturbed and agitated?”
He replied, “I heard in the country that the king had proclaimed on every highway
That he required some one to run to Samarcand in three days and would bestow (his) treasures (on the courier).
I hurried to you in order to say that I am not able to do it.
For one like me such agility is impossible: at all events do not expect this of me.”
“Curse your hurry!” cried the king; “for (in consequence of it) a hundred confusions have arisen in the city.
(Is it only) for this trifle, O half-baked fool, (that) you have set fire to this meadow and hay?”
(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,”
(Who) boast far and wide of being Shaykhs and make out that they have (attained to) the rank of Báyazíd, And, having (as they claim) travelled away from themselves and become united (with God), open a conventicle (for disciples) in the abode of pretension.
(While) the bridegroom's house is full of turmoil and trouble, the girl's family know nothing about it.
(The bridegroom's people raise) an outcry, saying, “Half the affair is concluded: the conditions that are (necessary) on our side have been fulfilled.
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).”
Has any message come from over there? “No.” Has any bird come hither from that roof? “No.”
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.”
Why, then, is the way devoid of (any) answer to (your) letter from the Friend who is (the object of) your hope?
There are a hundred signs (of response), (both) secret and manifest; but desist, do not lift the curtain from this door.
Return to the story of that foolish Dalqak who brought tribulation on himself by his silly meddling.
Afterwards the vizier said to him (the king), “O Pillar of the Truth, hear a word from thy humble slave.
Dalqak came from the country on some (wicked) enterprise; (but now) his mind is changed and he has repented.
He is making the old (corruption) new with water and oil (varnish), he is evading (punishment) by means of buffoonery.
He has displayed the scabbard and concealed the sword: he must be tortured without mercy.
Unless you break the pistachio or walnut, it will neither reveal its heart (kernel) nor give any oil.
Do not listen to this skilful defence of his; look at his trembling and his (pallid) colour.
God hath said, ‘Their mark is on their faces,’ for the mark is an informer and tell-tale.
This ocular evidence is opposed to that story (told by Dalqak), for this (whole race of) mankind are moulded of evil.”
“O Sáhib,” cried Dalqak, wailing and sobbing, “do not endeavour to shed the blood of this miserable wretch.
Many a thought and fancy that is not real and true comes into the mind, O Prince.
Verily, some suspicion is a sin, O Vizier: injustice is not right, especially (when it is done) to a poor man.
The king does not chastise one who vexes him: wherefore should he chastise one who makes him laugh?”
The words of the Sáhib (vizier) impressed the king, and he resolved to clear up this deceit and imposture.
“Take Dalqak to prison,” he said, “and pay no attention to his wheedling and hypocrisy.
Beat him, empty-bellied like a drum (as he is), that like a drum he may give us information.
(Whether) the drum is wet or dry or full or empty, its sound informs us of everything.
(Beat him) in order that he may be compelled to declare the secret, so that these (apprehensive) hearts will be reassured.
Since the shining truth is (a cause of) tranquillity, the heart will not be calmed by lying words.
Falsehood is like a (piece of stick or) straw, and the heart like a mouth: a straw never becomes (quietly) hidden in the mouth.
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.
Especially, when a straw (blown) by the wind falls into the eye, the eye begins to water and shut and open.
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.”
Dalqak said, “O King, be calm: do not scratch the face of clemency and forgiveness.
Why such an excessive haste to take revenge? I cannot fly away, I am in thy hand (power).
’Tis not right to be hasty in (the case of) correction that is (inflicted) for God's sake;
(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).
He is afraid that, if contentment come and his anger go, his revenge and the pleasure of (taking) it will be lost.
False appetite makes haste to (devour) the food for fear of missing the pleasure: that is sickness indeed.
(If) the appetite be true, ’tis better to delay, in order that it (the food) may be digested without difficulty.
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,
So that the calamity will not issue from that crevice? Destiny hath many a crevice besides that one.
Violence is not the means of averting calamity: the means is beneficence and pardon and kindness.
He (the Prophet) said, ‘Alms is a means of averting calamity: cure thy diseased ones by (giving) alms, O youth.’
’Tis not alms-giving to burn a poor man (in the fire of anger) and to blind the eye that meditates on forbearance.”
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.
(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.
What is justice? To put (a thing) in its (right) place. What is injustice? To put it in its wrong place.
Nothing is vain that God created, (whether it be) anger or forbearance or sincere counsel or guile.
None of these things is absolutely good, nor is any of them absolutely evil.
The usefulness and harm of each depend on the place (occasion): for this reason knowledge is necessary and useful.
Oh, many a punishment inflicted on a poor fellow is more meritorious than (a gift of) bread and sweetmeat,
For sweetmeat (when eaten) unseasonably causes yellow bile, (whereas) slaps purge him of wickedness.
Give the poor fellow a slap in season: it will save him from beheading (afterwards).
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).
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).
(If) a sore wants lancing and you apply a poultice to it, you will (only) establish the pus in the sore,
So that it will eat away the flesh underneath: (the result) will be a half (a mere fraction) of profit and fifty losses.”
Dalqak said, “I am not saying, ‘Let (my offence) pass’; I am saying, ‘Take some care to investigate.’
Hark, do not bar the road of patience and deliberation: be patient, reflect for a few days.
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).”
Why, indeed, (be one who) walks falling (on his face) in wayfaring, when it behoves him to walk in an upright posture?
Take counsel with the company of the righteous: note the (Divine) command (given) to the Prophet, “Consult them.”
(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).
These (human) intellects are luminous like lamps: twenty lamps are brighter than one.
There may happen to be amongst them a lamp that has become aflame with the light of Heaven,
(For) the jealousy of God has produced a veil (of concealment) and has mingled the low and the lofty together.
He hath said, “Travel”: always be seeking in the world and trying your fortune and (destined) lot.
In (all) assembly-places always be seeking amidst the intellects such an intellect as is (found) in the Prophet,
For the only heritage from the Prophet is that (intellect) which perceives the unseen things before and behind (future and past).
Amidst the (inward) eyes, too, always be seeking that (inward) eye which this epitome has not the power to describe.
Hence the majestic (Prophet) has forbidden monkery and going to live as a hermit in the mountains,
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.
Amongst the righteous there is one (who is) the most righteous: on his diploma (is inscribed) by the Sultan's hand a sahh,
(Indicating) that the prayer (uttered by him) is (inseparably) linked with acceptance, (and that) the greatest of men and Jinn are not his peers.
(When) those who are sweet or sour (engage) in contention with him, in God's sight their argument is null,
For (God says), “As We have exalted him by (grace of) Ourselves, We have done away with (every) plea and argument (against him).”
Since the Hand of God has made the Qibla manifest, henceforth deem searching to be disallowed.
Hark, avert your face and head from searching, now that the Destination and Dwelling-place has come into view.
If you forget this Qibla for one moment, you will become in thrall to every worthless qibla (object of desire).
When you show ingratitude to him that gives you discernment, the thought that recognises the Qibla will dart away from you.
If you desire benefit and (spiritual) wheat from this Barn, do not part, even for half an hour, from those who sympathise,
For at the moment when you part from this helper you will be afflicted with an evil comrade
