اندرین اندیشه بیرون شد بکوی ** واندرین فکرت همی شد سو به سوی
Thus meditating, he went out into the street, and with these thoughts (in his head) he wandered to and fro.
یک زمان مانع همی‌شد شرم و جاه ** یک زمانی جوع می‌گفتش بخواه
At one moment shame and dignity prevented him (from begging), at another moment hunger said to him, “Beg!”
پای پیش و پای پس تا ثلث شب ** که بخواهم یا بخسپم خشک‌لب
Till a third part of the night was gone, (he kept putting) one foot forward and one foot backward (hesitating and asking himself), “Shall I beg or shall I lie down to sleep with my lips dry?”
رسیدن آن شخص به مصر و شب بیرون آمدن به کوی از بهر شبکوکی و گدایی و گرفتن عسس او را و مراد اوحاصل شدن از عسس بعد از خوردن زخم بسیار و عسی ان تکرهوا شیا و هو خیر لکم و قوله تعالی سیجعل الله بعد عسر یسرا و قوله علیه‌السلام اشتدی ازمة تنفرجی و جمیع القرآن و الکتب المنزلة فی تقریر هذا
How that person arrived at Cairo and at night came out into the street to play the mendicant and beg, and how he was arrested by the night-patrol and after having been soundly beaten succeeded through him in gaining his object. “And it may be that ye loathe a thing though it is better for you”; and as God most High hath (also) said, “God will surely vouchsafe after hardship ease”; and as God most High hath said, “Lo, with hardship goeth ease”; and as he (the Prophet), on whom be peace, hath said, “O year of drought, become severe, and then thou wilt pass away.” And the whole of the Qur’án and all the Revealed Books confirm this.
ناگهانی خود عسس او را گرفت ** مشت و چوبش زد ز صفرا تا شکفت 4255
Suddenly the night-patrol seized him and, unable to restrain his anger, beat him with fist and cudgel.
اتفاقا اندر آن شب‌های تار ** دیده بد مردم ز شب‌دزدان ضرار
As it happened, the people (of the city) had suffered losses in those dark nights from (the depredations of) night-thieves.
بود شب‌های مخوف و منتحس ** پس به جد می‌جست دزدان را عسس
They were nights of alarm and disaster, and the police were searching for the thieves with all their might,
تا خلیفه گفت که ببرید دست ** هر که شب گردد وگر خویش منست
(So much so) that the Khalífa said, “Cut off the hand of any one who roams about by night, even if he is a kinsman of mine.”
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:
کاله‌ی معیوب قلب کیسه‌بر ** کاله‌ی پر سود مستشرف چو در
Damaged, spurious, and swindling commodities (and also) lucrative commodities highly esteemed, like pearls.
زین یپنلو هر که بازرگان‌ترست ** بر سره و بر قلب‌ها دیده‌ورست 4285
The shrewdest traders in this mart (carefully) inspect the genuine and spurious wares.
شد یپنلو مر ورا دار الرباح ** وآن گر را از عمی دار الجناح
To him (such an one) the mart is a place of gain, while to others in their blindness it is a place of loss.
هر یکی ز اجزای عالم یک به یک ** بر غبی بندست و بر استاد فک
Every particle of the world, one by one, is a fetter for the fool and a means of deliverance for the wise.
بر یکی قندست و بر دیگر چو زهر ** بر یکی لطفست و بر دیگر چو قهر
It is (sweet as) candy for one and (bitter) as poison for another: it is (beautiful as) mercy for one and (terrible) as wrath for another.
هر جمادی با نبی افسانه‌گو ** کعبه با حاجی گواه و نطق‌خو
Every inanimate thing tells a tale to the Prophet: the Ka‘ba testifies to the pilgrim and is eloquent (on his behalf).
بر مصلی مسجد آمد هم گواه ** کو همی‌آمد به من از دور راه 4290
The mosque, too, bears witness to him who performs the ritual prayer, saying, “He came a long way to (visit) me.”
با خلیل آتش گل و ریحان و ورد ** باز بر نمرودیان مرگست و درد
The fire is (like) flowers and sweet basils and roses to (one like) Khalíl (Abraham); to those like Nimrod, on the contrary, it is death and anguish.
بارها گفتیم این را ای حسن ** می‌نگردم از بیانش سیر من
We have said this many a time, O Hasan: I will never be weary of setting it forth.
بارها خوردی تو نان دفع ذبول ** این همان نانست چون نبوی ملول
Many a time have you eaten bread to prevent (yourself from) getting thin: ’tis the same bread: why are not you surfeited?
در تو جوعی می‌رسد تو ز اعتلال ** که همی‌سوزد ازو تخمه و ملال
(Because), in normal health, a new hunger comes to you, by which indigestion and satiety are consumed.
هرکه را درد مجاعت نقد شد ** نو شدن با جزو جزوش عقد شد 4295
When one actually feels the pangs of hunger, a (sense of) refreshment is associated with every part (of the body).
لذت از جوعست نه از نقل نو ** با مجاعت از شکر به نان جو
The pleasure (of eating) is (derived) from hunger, not from new dessert (viands): hunger makes barley-bread more delicious than sugar.
پس ز بی‌جوعیست وز تخمه‌ی تمام ** آن ملالت نه ز تکرار کلام
That weariness, then, is caused by lack of hunger (ardour) and complete (spiritual) indigestion, not by repetition of the discourse.
چون ز دکان و مکاس و قیل و قال ** در فریب مردمت ناید ملال
How is it that you are not weary of your shop and of haggling and disputing in order to cheat people?
چون ز غیبت و اکل لحم مردمان ** شصت سالت سیریی نامد از آن
How is it that you have not been surfeited by speaking ill of men in their absence and backbiting them for sixty years?
عشوه‌ها در صید شله‌ی کفته تو ** بی ملولی بارها خوش گفته تو 4300
Time after time, without wearying, you have gaily spoken false words of flattery in pursuit of a vile woman; [Time after time, without wearying, you have gaily spoken false words of flattery in pursuit of a ruptured (deflowered) vulva;]
بار آخر گوییش سوزان و چست ** گرم‌تر صد بار از بار نخست
And the last time you utter them with fire and energy, a hundred times more ardently than the first time.