بخش 109 - حکایت آن دو برادر یکی کوسه و یکی امرد در عزب خانه‌ای خفتند شبی اتفاقا امرد خشت‌ها بر مقعد خود انبار کرد عاقبت دباب دب آورد و آن خشت‌ها را به حیله و نرمی از پس او برداشت کودک بیدار شد به جنگ کی این خشت‌ها کو کجا بردی و چرا بردی او گفت تو این خشت‌ها را چرا نهادی الی آخره

A beardless boy and a youth with a few hairs on his chin came to a festive gathering, for there was an assembly-place in the town.

The select party remained busy (enjoying themselves) till the day was gone and a third of the night had passed.

The two (brothers) did not leave that house for celibates: they lay down to sleep there for fear of (meeting) the night-patrol.

The youth had four hairs on his chin, but his face was like the full-moon (in beauty).

The beardless boy was ugly in appearance: post culum tamen viginti lateres posuit.

Paedicator quidam noctu in frequentia hominum adrepsit: lateres amovit vir libidinosus.

Cum manum ei injiceret exsiluit puer: “eho,” inquit, “tu quis homo es, O canis cultor?”

Respondit: “Cur hos triginta lateres congessisti?” “Tu,” inquit, “cur triginta lateres sustulisti?

I am a sick boy and because of my weakness I took precautions and made here a place to lie down.”

He replied, “If you are ill with a fever, why didn't you go to the hospital

Or to the house of a kindly physician, in order that he might relieve you of your malady?”

“Why,” said he, “where can I go? for wherever I go, persecuted (as I am),

Some foul ungodly miscreant like you springs up before me like a wild beast.

The dervish-convent, which is the best place—not (even) there do I find safety for one moment.

A handful of (greedy) pottage-eaters direct their looks at me: oculi semine impleti dum pressant manibus testiculos;

And even he that has regard for decorum steals covert glances et penem fricat.

Since the convent is (like) this, what must the public market be like? A herd of asses and boorish devils!

What has an ass to do with decorum and piety? How should an ass know (anything about) reverence and fear and hope?

(Real) intelligence consists in being safe (from temptation) and in the desire to act justly towards (every) woman and towards (every) man; but where is (such) intelligence (to be found)?

And if I run away and go to the women, I should fall into tribulation like Joseph.

Joseph suffered imprisonment and torment at the hands of a woman: I should be divided amongst fifty gibbets.

Those women in their foolishness would attach themselves to me, and (then) their nearest and dearest (relatives by blood or marriage) would seek my life.

I have no means of escape either from men or women: what can I do, since I belong neither to these nor to those?”

After (making) that (complaint) the boy looked at the youth and said, “He is quit of trouble by reason of the two (or three) hairs (on his chin).

He is independent of the bricks and of quarrelling over the bricks and of a wicked young ruffian like you who would sell (prostitute) his own mother.

Three or four hairs on the chin as a notice are better than triginta lateres circa culum.”

One atom of the shade (protection) of (Divine) favour is better than a thousand endeavours of the devout pietist,

Because the Devil will remove the bricks of piety: (even) if there are two hundred bricks he will make a way for himself.

If the bricks are numerous, (yet) they are laid by you, (while) those two or three hairs are a gift from Yonder.

In reality each one of those (hairs) is (firm) as a mountain, for it is a safe conduct bestowed by an Emperor.

If you put a hundred locks on a door, some reckless fellow may remove them all;

(But) if a police magistrate put a wax seal (on it), at (the sight of) that (even) the hearts of doughty champions will quail.

Those two or three hair-threads of (Divine) favour form a barrier (strong) as a mountain (against evil), like majesty of aspect in the faces (of potentates).

Do not neglect (to lay) the bricks, O man of goodly nature; but at the same time do not sleep (as though you were) safe from the wicked Devil.

Go and get two hairs of that (Divine) grace, and then sleep safe (sound) and have no anxiety.

The sleep of the wise (‘álim) is better than worship (performed by the ignorant), (if it be) such a wisdom (‘ilm) as brings (spiritual) awakening.

The quiet of the (expert) swimmer in swimming is better than the exertion (violent movements) with hands and feet of one who is unable (to swim).

He that cannot swim throws out his hands and feet (desperately) and drowns, (while) the (practised) swimmer moves quietly (with a steadiness) like (that of) pillars.

Knowledge (‘ilm) is an ocean without bound or shore: the seeker of knowledge is (like) the diver in (those) seas.

Though his life be a thousand years, never will he become weary of seeking,

For the Messenger of God said in explanation (thereof) this (saying)—“There are two greedy ones who are never satisfied.”