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2
2799-2823

  • He may lay hands upon my wife and child, (and in that case) how would it profit me to bind this thief (whom I am pursuing)?
  • در زن و فرزند من دستی زند ** بستن این دزد سودم کی کند

  • This Moslem is calling me in kindness: unless I return quickly, repentance will befall (me).” 2800
  • این مسلمان از کرم می‏خواندم ** گر نگردم زود پیش آید ندم‏

  • In (confident) hope of the compassion of that well-disposed (friend), he left the thief and again set off (in another direction).
  • بر امید شفقت آن نیک خواه ** دزد را بگذاشت باز آمد به راه‏

  • “O good friend,” said he, “what is the matter? By whose hand (violence) is this lamentation and outcry of yours (caused)?”
  • گفت ای یار نکو احوال چیست ** این فغان و بانگ تو از دست کیست‏

  • “Look here,” said (the other). “See the thief's footprints! The pimping thief has gone this way. [ “Look here,” said (the other). “See the thief's footprints! The thief whose wife is for hire (who prostitutes his wife to other men) has gone this way.]
  • گفت اینک بین نشان پای دزد ** این طرف رفته ست دزد زن بمزد

  • Look at the cuckold thief's footprints! Follow him by means of these marks and traces.”
  • نک نشان پای دزد قلتبان ** در پی او رو بدین نقش و نشان‏

  • He answered, “O fool, what are you telling me? Why, I had (as good as) caught him, 2805
  • گفت ای ابله چه می‏گویی مرا ** من گرفته بودم آخر مر و را

  • (But) at your cry I let the thief go. I deemed you, ass (as you are), a (reasonable) man.
  • دزد را از بانگ تو بگذاشتم ** من تو خر را آدمی پنداشتم‏

  • What silly gabble and nonsense is this, O fellow? I (had) found the reality: what (use to me) is the clue?”
  • این چه ژاژست و چه هرزه ای فلان ** من حقیقت یافتم چه بود نشان‏

  • He replied, “I am giving you a clue to the real (thing). This is the clue; I am acquainted with the reality.”
  • گفت من از حق نشانت می‏دهم ** این نشان است از حقیقت آگهم‏

  • He (the householder) said, “You are an artful knave or else you are a fool; nay, you are a thief and cognisant of this affair.
  • گفت طراری تو یا خود ابلهی ** بلکه تو دزدی و زین حال آگهی‏

  • I was (on the point of) dragging my adversary along, (when) you let him escape, saying (to me), ‘Here are (his) traces.’” 2810
  • خصم خود را می‏کشیدم من کشان ** تو رهانیدی و را کاینک نشان‏

  • You speak of (external) relations, (but) I transcend (all) relations. In union (with God) where are signs or evidences?
  • تو جهت گو من برونم از جهات ** در وصال آیات کو یا بینات‏

  • The man that is debarred (from the Essence) sees the (Divine) action (as proceeding) from the Attributes: he that has lost the Essence is in (confined to) the Attributes.
  • صنع بیند مرد محجوب از صفات ** در صفات آن است کاو گم کرد ذات‏

  • Inasmuch as those united (with God) are absorbed in the Essence, O son, how should they look upon His Attributes?
  • واصلان چون غرق ذاتند ای پسر ** کی کنند اندر صفات او نظر

  • When your head is at the bottom of the river, how will your eye fall on the colour of the water?
  • چون که اندر قعر جو باشد سرت ** کی به رنگ آب افتد منظرت‏

  • And if you come back from the bottom to the colour of the water, then you have received a coarse woollen garment and given (fine) fur (in exchange). 2815
  • ور به رنگ آب باز آیی ز قعر ** پس پلاسی بستدی دادی تو شعر

  • The piety of the vulgar is sin in the elect; the unitive state of the vulgar is a veil in the elect.
  • طاعت عامه گناه خاصگان ** وصلت عامه حجاب خاص دان‏

  • If the king make a vizier a police inspector, the king is his enemy, he is not his friend.
  • مر وزیری را کند شه محتسب ** شه عدوی او بود نبود محب‏

  • Also, that vizier will have committed some offence: necessarily change (for the worse) is not (does not occur) without cause.
  • هم گناهی کرده باشد آن وزیر ** بی‏سبب نبود تغیر ناگزیر

  • He that has been a police inspector from the first—to him that (office) has been fortune and livelihood from the beginning;
  • آن که ز اول محتسب بد خود و را ** بخت و روزی آن بده ست از ابتدا

  • But he that was first the king's vizier—evil-doing is the cause of making him a police inspector. 2820
  • لیک آن کاول وزیر شه بده ست ** محتسب کردن سبب فعل بد است‏

  • When the King has called you from the threshold into His presence, and again has driven you back to the threshold,
  • چون ترا شه ز آستانه پیش خواند ** باز سوی آستانه باز راند

  • Know for sure that you have committed a sin and in folly have brought forward (pleaded) compulsion (as the cause),
  • تو یقین می‏دان که جرمی کرده‏ای ** جبر را از جهل پیش آورده‏ای‏

  • Saying, “This was my (predestined) portion and lot.” (But) then, why was that good luck in your hands yesterday?
  • که مرا روزی و قسمت این بده ست ** پس چرا دی بودت آن دولت به دست‏