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6
4260-4284

  • For what reason do you believe their blarney or why do you accept gold (bribes) from them?” 4260
  • عشوه‌شان را از چه رو باور کنید  ** یا چرا زیشان قبول زر کنید 

  • To show mercy to thieves and any sinister-handed (noxious) person is to inflict blows and have no mercy on the weak.
  • رحم بر دزدان و هر منحوس‌دست  ** بر ضعیفان ضربت و بی‌رحمیست 

  • Beware, from sympathy with a particular (offender) do not let him go unpunished: do not consider his sufferings, consider the sufferings of the public.
  • هین ز رنج خاص مسکل ز انتقام  ** رنج او کم بین ببین تو رنج عام 

  • Amputate the snake-bitten finger to prevent (worse) mischief: keep in view the infection and (consequent) destruction of the (whole) body.
  • اصبع ملدوغ بر در دفع شر  ** در تعدی و هلاک تن نگر 

  • In those days, as it happened, the thieves, both expert and unskilled, had become numerous.
  • اتفاقا اندر آن ایام دزد  ** گشته بود انبوه پخته و خام دزد 

  • He (the night-patrol) saw him (in the street) at such a time and gave him a sound drubbing and blows without number. 4265
  • در چنین وقتش بدید و سخت زد  ** چوب‌ها و زخمهای بی‌عدد 

  • Shrieks and cries for mercy arose from the poor wretch: “Don't strike! let me tell the truth about it all!”
  • نعره و فریاد زان درویش خاست  ** که مزن تا من بگویم حال راست 

  • He replied, “Look now, I will give you time: speak, that I may learn how you came out into the streets by night.
  • گفت اینک دادمت مهلت بگو  ** تا به شب چون آمدی بیرون به کو 

  • You do not belong to this place, you are a stranger and unknown (to me): tell me truly what you are plotting (here).
  • تو نه‌ای زینجا غریب و منکری  ** راستی گو تا بچه مکر اندری 

  • The government officials have attacked the police, asking why there is now such a great number of thieves (in the city).
  • اهل دیوان بر عسس طعنه زدند  ** که چرا دزدان کنون انبه شدند 

  • It is owing to you and the likes of you that they are so numerous: first disclose (the names of) your wicked associates; 4270
  • انبهی از تست و از امثال تست  ** وا نما یاران زشتت را نخست 

  • Otherwise I will exact from you the vengeance incurred by all of them, in order that every respectable person's money may be safe.”
  • ورنه کین جمله را از تو کشم  ** تا شود آمن زر هر محتشم 

  • After taking many oaths he replied, “I am not a housebreaker or cutpurse.
  • گفت او از بعد سوگندان پر  ** که نیم من خانه‌سوز و کیسه‌بر 

  • I am no thief and criminal: I am a stranger in Cairo, I belong to Baghdád.”
  • من نه مرد دزدی و بیدادیم  ** من غریب مصرم و بغدادیم 

  • Explaining the Tradition (of the Prophet), “Falsehood causes suspicion, while veracity inspires confidence.”
  • بیان این خبر کی الکذب ریبة والصدق طمانینة 

  • 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).
  • قصه‌ی آن خواب و گنج زر بگفت  ** پس ز صدق او دل آن کس شکفت 

  • From his (the treasure-seeker's) oaths (protestations) he scented the truth: in him (both) the combustion and the rue-seed were evident. 4275
  • بوی صدقش آمد از سوگند او  ** سوز او پیدا شد و اسپند او 

  • The heart is comforted by true words, just as a thirsty man is comforted by water—
  • دل بیارامد به گفتار صواب  ** آنچنان که تشنه آرامد به آب 

  • 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;
  • جز دل محجوب کو را علتیست  ** از نبیش تا غبی تمییز نیست 

  • 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.
  • ورنه آن پیغام کز موضع بود  ** بر زند بر مه شکافیده شود 

  • The moon would be split, but not the heart of him who is veiled; for he is rejected (by God), he is not beloved.
  • مه شکافد وان دل محجوب نی  ** زانک مردودست او محبوب نی 

  • 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. 4280
  • چشمه شد چشم عسس ز اشک مبل  ** نی ز گفت خشک بل از بوی دل 

  • One word comes to the lips from Hell, one word (comes) into the region of the lips from the Spiritual City.
  • یک سخن از دوزخ آید سوی لب  ** یک سخن از شهر جان در کوی لب 

  • There is the spirit-increasing sea and the distressful sea: these lips are where the two seas meet (but do not mingle).
  • بحر جان‌افزا و بحر پر حرج  ** در میان هر دو بحر این لب مرج 

  • (’Tis) like a great mart (situated) between towns: thither come goods from all directions:
  • چون یپنلو در میان شهرها  ** از نواحی آید آن‌جا بهرها 

  • Damaged, spurious, and swindling commodities (and also) lucrative commodities highly esteemed, like pearls.
  • کاله‌ی معیوب قلب کیسه‌بر  ** کاله‌ی پر سود مستشرف چو در