How a thief escaped because

How a thief escaped because

How a thief escaped because some one gave the alarm to the master of the house, who had nearly overtaken and caught the thief. فوت شدن دزد به آواز دادن آن شخص صاحب خانه را که نزدیک آمده بود که دزد را دریابد و بگیرد

این بدان ماند که شخصی دزد دید
در وثاق اندر پی او می‏دوید
This (behaviour of Iblís) is like that (which is told in the following story), how a certain man saw a thief in the house and ran after him.
تا دو سه میدان دوید اندر پیش
تا در افگند آن تعب اندر خویش‏
He ran after him (the length of) two or three fields, till the fatigue threw him into a sweat.
اندر آن حمله که نزدیک آمدش
تا بدو اندر جهد دریابدش‏
At the moment when, rushing on, he had come so near to him that he might spring upon him and seize him,
دزد دیگر بانگ کردش که بیا
تا ببینی این علامات بلا
The second thief cried out to him, “Come, that you may see these signs of calamity.
زود باش و باز گرد ای مرد کار
تا ببینی حال اینجا زار زار
Be quick and turn back, O man of (prompt) action, that you may see (how) very pitiable (is) the state of things here.”
گفت باشد کان طرف دزدی بود
گر نگردم زود این بر من رود
He (the householder) said (to himself), “Maybe a thief is yonder: if I do not return at once, this (fate) will befall me.
در زن و فرزند من دستی زند
بستن این دزد سودم کی کند
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)?
این مسلمان از کرم می‏خواندم
گر نگردم زود پیش آید ندم‏
This Moslem is calling me in kindness: unless I return quickly, repentance will befall (me).”
بر امید شفقت آن نیک خواه
دزد را بگذاشت باز آمد به راه‏
In (confident) hope of the compassion of that well-disposed (friend), he left the thief and again set off (in another direction).
گفت ای یار نکو احوال چیست
این فغان و بانگ تو از دست کیست‏
“O good friend,” said he, “what is the matter? By whose hand (violence) is this lamentation and outcry of yours (caused)?”
گفت اینک بین نشان پای دزد
این طرف رفته ست دزد زن بمزد
“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.]
نک نشان پای دزد قلتبان
در پی او رو بدین نقش و نشان‏
Look at the cuckold thief’s footprints! Follow him by means of these marks and traces.”
گفت ای ابله چه می‏گویی مرا
من گرفته بودم آخر مر و را
He answered, “O fool, what are you telling me? Why, I had (as good as) caught him,
دزد را از بانگ تو بگذاشتم
من تو خر را آدمی پنداشتم‏
(But) at your cry I let the thief go. I deemed you, ass (as you are), a (reasonable) man.
این چه ژاژست و چه هرزه ای فلان
من حقیقت یافتم چه بود نشان‏
What silly gabble and nonsense is this, O fellow? I (had) found the reality: what (use to me) is the clue?”
گفت من از حق نشانت می‏دهم
این نشان است از حقیقت آگهم‏
He replied, “I am giving you a clue to the real (thing). This is the clue; I am acquainted with the reality.”
گفت طراری تو یا خود ابلهی
بلکه تو دزدی و زین حال آگهی‏
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.
خصم خود را می‏کشیدم من کشان
تو رهانیدی و را کاینک نشان‏
I was (on the point of) dragging my adversary along, (when) you let him escape, saying (to me), ‘Here are (his) traces.’”
تو جهت گو من برونم از جهات
در وصال آیات کو یا بینات‏
You speak of (external) relations, (but) I transcend (all) relations. In union (with God) where are signs or evidences?
صنع بیند مرد محجوب از صفات
در صفات آن است کاو گم کرد ذات‏
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.
واصلان چون غرق ذاتند ای پسر
کی کنند اندر صفات او نظر
Inasmuch as those united (with God) are absorbed in the Essence, O son, how should they look upon His Attributes?
چون که اندر قعر جو باشد سرت
کی به رنگ آب افتد منظرت‏
When your head is at the bottom of the river, how will your eye fall on the colour of the water?
ور به رنگ آب باز آیی ز قعر
پس پلاسی بستدی دادی تو شعر
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).
طاعت عامه گناه خاصگان
وصلت عامه حجاب خاص دان‏
The piety of the vulgar is sin in the elect; the unitive state of the vulgar is a veil in the elect.
مر وزیری را کند شه محتسب
شه عدوی او بود نبود محب‏
If the king make a vizier a police inspector, the king is his enemy, he is not his friend.
هم گناهی کرده باشد آن وزیر
بی‏سبب نبود تغیر ناگزیر
Also, that vizier will have committed some offence: necessarily change (for the worse) is not (does not occur) without cause.
آن که ز اول محتسب بد خود و را
بخت و روزی آن بده ست از ابتدا
He that has been a police inspector from the first to him that (office) has been fortune and livelihood from the beginning;
لیک آن کاول وزیر شه بده ست
محتسب کردن سبب فعل بد است‏
But he that was first the king’s vizier evil-doing is the cause of making him a police inspector.
چون ترا شه ز آستانه پیش خواند
باز سوی آستانه باز راند
When the King has called you from the threshold into His presence, and again has driven you back to the threshold,
تو یقین می‏دان که جرمی کرده‏ای
جبر را از جهل پیش آورده‏ای‏
Know for sure that you have committed a sin and in folly have brought forward (pleaded) compulsion (as the cause),
که مرا روزی و قسمت این بده ست
پس چرا دی بودت آن دولت به دست‏
Saying, “This was my (predestined) portion and lot.” (But) then, why was that good luck in your hands yesterday?
قسمت خود خود بریدی تو ز جهل
قسمت خود را فزاید مرد اهل‏
Through folly you yourself have cut off your lot. The worthy man augments his lot.


 

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