God had made the night-patrol the means, so that in fear of him he (the lover) should run into the orchard by night
مر عسس را ساخته یزدان سبب ** تا ز بیم او دود در باغ شب
And should see the beloved one searching with a lantern for a ring in the rivulet of the orchard.
بیند آن معشوقه را او با چراغ ** طالب انگشتری در جوی باغ
Therefore at that moment, from the delight (which he experienced), he conjoined praise of God with prayers for the night-patrol,55
پس قرین می‌کرد از ذوق آن نفس ** با ثنای حق دعای آن عسس
Saying, “I caused loss to the night-patrol by fleeing (from him): scatter o’er him twenty times as much silver and gold.
که زیان کردم عسس را از گریز ** بیست چندان سیم و زر بر وی بریز
Set him free from policing: make him glad even as I am glad.
از عوانی مر ورا آزاد کن ** آنچنان که شادم او را شاد کن
Keep him blest in this world and in that world, deliver him from policing and currishness—
سعد دارش این جهان و آن جهان ** از عوانی و سگی‌اش وا رهان
Though it is the nature of that policeman, O God, that he always desires the people to be afflicted.”
گرچه خوی آن عوان هست ای خدا ** که هماره خلق را خواهد بلا
If news come that the king has imposed a fine upon the Moslems, he (the policeman) waxes big and exultant;60
گر خبر آید که شه جرمی نهاد ** بر مسلمانان شود او زفت و شاد
And if news come that the king has shown mercy and has generously taken off that (penalty) from the Moslems,
ور خبر آید که شه رحمت نمود ** از مسلمانان فکند آن را به جود
A mournfulness falls upon his soul thereat: the policeman hath a hundred such depravities.
ماتمی در جان او افتد از آن ** صد چنین ادبارها دارد عوان
He (the lover) was bringing the policeman into the prayer (of benediction), because such solace had come to him from the policeman.
او عوان را در دعا در می‌کشید ** کز عوان او را چنان راحت رسید
He (the policeman) was poison to all (others), but to him (he was) the antidote: the policeman was the means of uniting that longing lover (with the object of his desire).
بر همه زهر و برو تریاق بود ** آن عوان پیوند آن مشتاق بود
Hence there is no absolute evil in the world: evil is relative. Know this (truth) also.65
پس بد مطلق نباشد در جهان ** بد به نسبت باشد این را هم بدان
In (the realm of) Time there is no poison or sugar that is not a foot (support) to one and a fetter (injury) to another—
در زمانه هیچ زهر و قند نیست ** که یکی را پا دگر را بند نیست
To one a foot, to another a fetter; to one a poison and to another (sweet and wholesome) like sugar.
مر یکی را پا دگر را پای‌بند ** مر یکی را زهر و بر دیگر چو قند
Snake-poison is life to the snake, (but) it is death in relation to man.
زهر مار آن مار را باشد حیات ** نسبتش با آدمی باشد ممات
The sea is as a garden to the water-creatures; to the creatures of earth it is death and a (painful) brand.
خلق آبی را بود دریا چو باغ ** خلق خاکی را بود آن مرگ و داغ
Reckon up likewise, O man of experience, (instances of) this relativity from a single individual to a thousand.70
همچنین بر می‌شمر ای مرد کار ** نسبت این از یکی کس تا هزار
Zayd, in regard to that (particular) one, may be a devil, (but) in regard to another person he may be a (beneficent) sultan.
زید اندر حق آن شیطان بود ** در حق شخصی دگر سلطان بود
That one will say that Zayd is an exalted siddíq (saint), and this one will say that Zayd is an infidel who ought to be killed.