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6
4261-4310

  • 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 

  • The shrewdest traders in this mart (carefully) inspect the genuine and spurious wares. 4285
  • زین یپنلو هر که بازرگان‌ترست  ** بر سره و بر قلب‌ها دیده‌ورست 

  • To him (such an one) the mart is a place of gain, while to others in their blindness it is a place of loss.
  • شد یپنلو مر ورا دار الرباح  ** وآن گر را از عمی دار الجناح 

  • Every particle of the world, one by one, is a fetter for the fool and a means of deliverance for the wise.
  • هر یکی ز اجزای عالم یک به یک  ** بر غبی بندست و بر استاد فک 

  • 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.
  • بر یکی قندست و بر دیگر چو زهر  ** بر یکی لطفست و بر دیگر چو قهر 

  • Every inanimate thing tells a tale to the Prophet: the Ka‘ba testifies to the pilgrim and is eloquent (on his behalf).
  • هر جمادی با نبی افسانه‌گو  ** کعبه با حاجی گواه و نطق‌خو 

  • The mosque, too, bears witness to him who performs the ritual prayer, saying, “He came a long way to (visit) me.” 4290
  • بر مصلی مسجد آمد هم گواه  ** کو همی‌آمد به من از دور راه 

  • 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.
  • با خلیل آتش گل و ریحان و ورد  ** باز بر نمرودیان مرگست و درد 

  • We have said this many a time, O Hasan: I will never be weary of setting it forth.
  • بارها گفتیم این را ای حسن  ** می‌نگردم از بیانش سیر من 

  • Many a time have you eaten bread to prevent (yourself from) getting thin: ’tis the same bread: why are not you surfeited?
  • بارها خوردی تو نان دفع ذبول  ** این همان نانست چون نبوی ملول 

  • (Because), in normal health, a new hunger comes to you, by which indigestion and satiety are consumed.
  • در تو جوعی می‌رسد تو ز اعتلال  ** که همی‌سوزد ازو تخمه و ملال 

  • When one actually feels the pangs of hunger, a (sense of) refreshment is associated with every part (of the body). 4295
  • هرکه را درد مجاعت نقد شد  ** نو شدن با جزو جزوش عقد شد 

  • The pleasure (of eating) is (derived) from hunger, not from new dessert (viands): hunger makes barley-bread more delicious than sugar.
  • لذت از جوعست نه از نقل نو  ** با مجاعت از شکر به نان جو 

  • That weariness, then, is caused by lack of hunger (ardour) and complete (spiritual) indigestion, not by repetition of the discourse.
  • پس ز بی‌جوعیست وز تخمه‌ی تمام  ** آن ملالت نه ز تکرار کلام 

  • How is it that you are not weary of your shop and of haggling and disputing in order to cheat people?
  • چون ز دکان و مکاس و قیل و قال  ** در فریب مردمت ناید ملال 

  • How is it that you have not been surfeited by speaking ill of men in their absence and backbiting them for sixty years?
  • چون ز غیبت و اکل لحم مردمان  ** شصت سالت سیریی نامد از آن 

  • 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;] 4300
  • عشوه‌ها در صید شله‌ی کفته تو  ** بی ملولی بارها خوش گفته تو 

  • And the last time you utter them with fire and energy, a hundred times more ardently than the first time.
  • بار آخر گوییش سوزان و چست  ** گرم‌تر صد بار از بار نخست 

  • Passion makes the old medicine new; passion lops every bough of weariness.
  • درد داروی کهن را نو کند  ** درد هر شاخ ملولی خو کند 

  • Passion is the elixir that makes (things) new: how (can there be) weariness where passion has arisen?
  • کیمیای نو کننده دردهاست  ** کو ملولی آن طرف که درد خاست 

  • Oh, do not sigh heavily from weariness: seek passion, seek passion, passion, passion!
  • هین مزن تو از ملولی آه سرد  ** درد جو و درد جو و درد درد 

  • Vain remedies (only) beguile (true) passion: they are (like) brigands and those who extort money in the form of tolls. 4305
  • خادع دردند درمان‌های ژاژ  ** ره‌زنند و زرستانان رسم باژ 

  • A briny water is no remedy for thirst: (even) if it seem cold and delicious at the moment of drinking,
  • آب شوری نیست در مان عطش  ** وقت خوردن گر نماید سرد و خوش 

  • Yet it beguiles (you) and prevents (you) from seeking the sweet water by which a hundred plants are made to grow.
  • لیک خادع گشته و مانع شد ز جست  ** ز آب شیرینی کزو صد سبزه رست 

  • Likewise every piece of spurious gold prevents (you) from recognising the good (genuine) gold wherever it is (to be found).
  • هم‌چنین هر زر قلبی مانعست  ** از شناس زر خوش هرجا که هست 

  • It (the spurious gold) cuts off your feet and (clips) your wings by imposture, saying, “I am what you seek: take me, O seeker.”
  • پا و پرت را به تزویری برید  ** که مراد تو منم گیر ای مرید 

  • It says, “I will remove thy passion,” (but) in truth it is (worthless as) dregs: it is (really) checkmate (defeat) though it is victory in appearance. 4310
  • گفت دردت چینم او خود درد بود  ** مات بود ار چه به ظاهر برد بود