بر عسس کرده ملک تهدید و بیم ** که چرا باشید بر دزدان رحیم
The king had terrified the police with threats, saying, “Why are you (so) merciful to the thieves?
عشوه‌شان را از چه رو باور کنید ** یا چرا زیشان قبول زر کنید 4260
For what reason do you believe their blarney or why do you accept gold (bribes) from them?”
رحم بر دزدان و هر منحوس‌دست ** بر ضعیفان ضربت و بی‌رحمیست
To show mercy to thieves and any sinister-handed (noxious) person is to inflict blows and have no mercy on the weak.
هین ز رنج خاص مسکل ز انتقام ** رنج او کم بین ببین تو رنج عام
Beware, from sympathy with a particular (offender) do not let him go unpunished: do not consider his sufferings, consider the sufferings of the public.
اصبع ملدوغ بر در دفع شر ** در تعدی و هلاک تن نگر
Amputate the snake-bitten finger to prevent (worse) mischief: keep in view the infection and (consequent) destruction of the (whole) body.
اتفاقا اندر آن ایام دزد ** گشته بود انبوه پخته و خام دزد
In those days, as it happened, the thieves, both expert and unskilled, had become numerous.
در چنین وقتش بدید و سخت زد ** چوب‌ها و زخمهای بی‌عدد 4265
He (the night-patrol) saw him (in the street) at such a time and gave him a sound drubbing and blows without number.
نعره و فریاد زان درویش خاست ** که مزن تا من بگویم حال راست
Shrieks and cries for mercy arose from the poor wretch: “Don't strike! let me tell the truth about it all!”
گفت اینک دادمت مهلت بگو ** تا به شب چون آمدی بیرون به کو
He replied, “Look now, I will give you time: speak, that I may learn how you came out into the streets by night.
تو نه‌ای زینجا غریب و منکری ** راستی گو تا بچه مکر اندری
You do not belong to this place, you are a stranger and unknown (to me): tell me truly what you are plotting (here).
اهل دیوان بر عسس طعنه زدند ** که چرا دزدان کنون انبه شدند
The government officials have attacked the police, asking why there is now such a great number of thieves (in the city).
انبهی از تست و از امثال تست ** وا نما یاران زشتت را نخست 4270
It is owing to you and the likes of you that they are so numerous: first disclose (the names of) your wicked associates;
ورنه کین جمله را از تو کشم ** تا شود آمن زر هر محتشم
Otherwise I will exact from you the vengeance incurred by all of them, in order that every respectable person's money may be safe.”
گفت او از بعد سوگندان پر ** که نیم من خانه‌سوز و کیسه‌بر
After taking many oaths he replied, “I am not a housebreaker or cutpurse.
من نه مرد دزدی و بیدادیم ** من غریب مصرم و بغدادیم
I am no thief and criminal: I am a stranger in Cairo, I belong to Baghdád.”
بیان این خبر کی الکذب ریبة والصدق طمانینة
Explaining the Tradition (of the Prophet), “Falsehood causes suspicion, while veracity inspires confidence.”
قصه‌ی آن خواب و گنج زر بگفت ** پس ز صدق او دل آن کس شکفت
He related the story of his dream and the treasure of gold, and from (under the influence of) his veracity the man's heart expanded (like a flower).
بوی صدقش آمد از سوگند او ** سوز او پیدا شد و اسپند او 4275
From his (the treasure-seeker's) oaths (protestations) he scented the truth: in him (both) the combustion and the rue-seed were evident.
دل بیارامد به گفتار صواب ** آنچنان که تشنه آرامد به آب
The heart is comforted by true words, just as a thirsty man is comforted by water—
جز دل محجوب کو را علتیست ** از نبیش تا غبی تمییز نیست
Except the heart of one who is veiled (deprived of discernment) and suffers from a (spiritual) malady, (so that) he cannot distinguish between a prophet and a dolt;
ورنه آن پیغام کز موضع بود ** بر زند بر مه شکافیده شود
Or else, (if) the message that is (brought) from the place (of truth) were to descend upon the moon, it (the moon) would be split asunder.
مه شکافد وان دل محجوب نی ** زانک مردودست او محبوب نی
The moon would be split, but not the heart of him who is veiled; for he is rejected (by God), he is not beloved.
چشمه شد چشم عسس ز اشک مبل ** نی ز گفت خشک بل از بوی دل 4280
The night-patrol's eye became (like) a fountain with wetting tears, not from the dry words, nay, but from the fragrance (of truth) in the heart.
یک سخن از دوزخ آید سوی لب ** یک سخن از شهر جان در کوی لب
One word comes to the lips from Hell, one word (comes) into the region of the lips from the Spiritual City.
بحر جان‌افزا و بحر پر حرج ** در میان هر دو بحر این لب مرج
There is the spirit-increasing sea and the distressful sea: these lips are where the two seas meet (but do not mingle).
چون یپنلو در میان شهرها ** از نواحی آید آن‌جا بهرها
(’Tis) like a great mart (situated) between towns: thither come goods from all directions: