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4
21-70

  • بس کس اندر نور مه منهج ندید ** چون برآمد آفتاب آن شد پدید
  • Many a one did not see the way in the moonlight, (but) it became visible as soon as the sun rose.

  • آفتاب اعواض را کامل نمود ** لاجرم بازارها در روز بود
  • The sun displayed (all) objects of exchange perfectly: of necessity, markets were (held) in the daytime,

  • تا که قلب و نقد نیک آید پدید ** تا بود از غبن و از حیله بعید
  • In order that the false coin and the good money might come into view, and that he (the merchant) might be far (immune) from swindling and trickery.

  • تا که نورش کامل آمد در زمین ** تاجران را رحمة للعالمین
  • (The sun rose) until its light came to perfection on the earth, a universal mercy to the traders;

  • لیک بر قلاب مبغوضست و سخت ** زانک ازو شد کاسد او را نقد و رخت 25
  • But to the false coiner it is hateful and grievous, because by it his money and wares are made unsaleable.

  • پس عدو جان صرافست قلب ** دشمن درویش کی بود غیر کلب
  • Hence the false coin is the mortal foe of the money-changer: who is the enemy of the dervish but the dog?

  • انبیا با دشمنان بر می‌تنند ** پس ملایک رب سلم می‌زنند
  • The prophets contend with their enemies; then the angels utter cries of “Save (them), O Lord,”

  • کین چراغی را که هست او نور کار ** از پف و دمهای دزدان دور دار
  • Saying, “Keep this Lamp, which is light-disseminating, far from the puffs and breaths of thieves.”

  • دزد و قلابست خصم نور بس ** زین دو ای فریادرس فریاد رس
  • Only the thief and the coiner are adversaries of the light: succour (us) from these twain, O Succourer!

  • روشنی بر دفتر چارم بریز ** کفتاب از چرخ چارم کرد خیز 30
  • Shed light upon the Fourth Book, for the sun rose from the Fourth Heaven.

  • هین ز چارم نور ده خورشیدوار ** تا بتابد بر بلاد و بر دیار
  • Come, give light, like the sun, from the Fourth (Book), so that it may shine upon (all) countries and inhabited lands.

  • هر کش افسانه بخواند افسانه است ** وآنک دیدش نقد خود مردانه است
  • Whoever reads it (as) an idle tale, he is (as) an idle tale; and he who regards it as money in his own hands (real truth to be applied to himself) is like a man (of God).

  • آب نیلست و به قبطی خون نمود ** قوم موسی را نه خون بد آب بود
  • It is the water of the Nile, which seemed blood to the Egyptian, (but) to the people of Moses was not blood, but water.

  • دشمن این حرف این دم در نظر ** شد ممثل سرنگون اندر سقر
  • At this moment the enemy of these words (the Mathnawí) is pictured in (thy) sight (falling) headlong into Hell-fire.

  • ای ضیاء الحق تو دیدی حال او ** حق نمودت پاسخ افعال او 35
  • O Ziyá’u ’l-Haqq (Radiance of God), thou hast seen his (evil) state: God hath shown unto thee the answer to his (evil) actions.

  • دیده‌ی غیبت چو غیبست اوستاد ** کم مبادا زین جهان این دید و داد
  • Thine eye which beholds the invisible is a master(-seer) like the Invisible: may this vision and gift not vanish from this world!

  • این حکایت را که نقد وقت ماست ** گر تمامش می‌کنی اینجا رواست
  • If thou wilt here complete this story, which is the current coin of (directly applicable to) our present state, ’tis fitting.

  • ناکسان را ترک کن بهر کسان ** قصه را پایان بر و مخلص رسان
  • Leave the unworthy folk for the sake of the worthy: bring the tale to the end and conduct it to the issue.

  • این حکایت گر نشد آنجا تمام ** چارمین جلدست آرش در نظام
  • If this story was not finished there (in the Third Book), ’tis (now) the Fourth Volume: set it out in order.

  • تمامی حکایت آن عاشق که از عسس گریخت در باغی مجهول خود معشوق را در باغ یافت و عسس را از شادی دعای خیر می‌کرد و می‌گفت کی عسی ان تکرهوا شیا و هو خیر لکم
  • Conclusion of the story of the lover who fled from the night-patrol into an orchard unknown to him, and for joy at finding his beloved in the orchard called down blessings on the night-patrol and said, "It may be that ye loathe a thing although it is better for you."

  • اندر آن بودیم کان شخص از عسس ** راند اندر باغ از خوفی فرس 40
  • We were at the point (of the story) where that person (fled) in terror from the night-patrol (and) galloped into the orchard.

  • بود اندر باغ آن صاحب‌جمال ** کز غمش این در عنا بد هشت سال
  • In the orchard was the beauteous one for love of whom this (youth) had been in tribulation eight years.

  • سایه‌ی او را نبود امکان دید ** هم‌چو عنقا وصف او را می‌شنید
  • He had no possibility of seeing (even) her shadow: he was (only) hearing the description of her, as (of) the ‘Anqá,

  • جز یکی لقیه که اول از قضا ** بر وی افتاد و شد او را دلربا
  • Except (for) one meeting which happened to him by (Divine) destiny at the first and enravished his heart.

  • بعد از آن چندان که می‌کوشید او ** خود مجالش می‌نداد آن تندخو
  • After that, however much effort he made, in sooth that cruel one would give him no opportunity.

  • نه بلا به چاره بودش نه به مال ** چشم پر و بی‌طمع بود آن نهال 45
  • Neither entreaty nor wealth availed him: that (fresh) sapling was fully satisfied and without desire.

  • عاشق هر پیشه‌ای و مطلبی ** حق بیالود اول کارش لبی
  • (In the case of) the lover of any craft or object of pursuit, God has touched his lip (with honey or the like) at the beginning of the affair;

  • چون بدان آسیب در جست آمدند ** پیش پاشان می‌نهد هر روز بند
  • (But) when at that contact they have entered upon the quest, He lays a snare before their feet every day.

  • چون در افکندش بجست و جوی کار ** بعد از آن در بست که کابین بیار
  • When He has plunged him (the lover) into search for the matter (which he has at heart), after that He shuts the door, saying, “Bring the dowry.”

  • هم بر آن بو می‌تنند و می‌روند ** هر دمی راجی و آیس می‌شوند
  • Still they cling to that (sweet) scent (hope) and go (on their quest): at every moment they become hopeful and despairing.

  • هر کسی را هست اومید بری ** که گشادندش در آن روزی دری 50
  • Every one (of them) hath hope of (winning) the fruit whereto a door was opened to him on a certain day;

  • باز در بستندش و آن درپرست ** بر همان اومید آتش پا شدست
  • Then it was shut (upon them) again; (but) that devotee to the door, (continuing) in the same hope, has become fire-footed.

  • چون درآمد خوش در آن باغ آن جوان ** خود فرو شد پا به گنجش ناگهان
  • When the youth joyously entered that orchard, verily on a sudden his foot sank in (struck upon) the (buried) treasure.

  • مر عسس را ساخته یزدان سبب ** تا ز بیم او دود در باغ شب
  • God had made the night-patrol the means, so that in fear of him he (the lover) should run into the orchard by night

  • بیند آن معشوقه را او با چراغ ** طالب انگشتری در جوی باغ
  • And should see the beloved one searching with a lantern for a ring in the rivulet of the orchard.

  • پس قرین می‌کرد از ذوق آن نفس ** با ثنای حق دعای آن عسس 55
  • Therefore at that moment, from the delight (which he experienced), he conjoined praise of God with prayers for the night-patrol,

  • که زیان کردم عسس را از گریز ** بیست چندان سیم و زر بر وی بریز
  • Saying, “I caused loss to the night-patrol by fleeing (from him): scatter o’er him twenty times as much silver and gold.

  • از عوانی مر ورا آزاد کن ** آنچنان که شادم او را شاد کن
  • Set him free from policing: make him glad even as I am glad.

  • سعد دارش این جهان و آن جهان ** از عوانی و سگی‌اش وا رهان
  • Keep him blest in this world and in that world, deliver him from policing and currishness—

  • گرچه خوی آن عوان هست ای خدا ** که هماره خلق را خواهد بلا
  • Though it is the nature of that policeman, O God, that he always desires the people to be afflicted.”

  • گر خبر آید که شه جرمی نهاد ** بر مسلمانان شود او زفت و شاد 60
  • If news come that the king has imposed a fine upon the Moslems, he (the policeman) waxes big and exultant;

  • ور خبر آید که شه رحمت نمود ** از مسلمانان فکند آن را به جود
  • And if news come that the king has shown mercy and has generously taken off that (penalty) from the Moslems,

  • ماتمی در جان او افتد از آن ** صد چنین ادبارها دارد عوان
  • A mournfulness falls upon his soul thereat: the policeman hath a hundred such depravities.

  • او عوان را در دعا در می‌کشید ** کز عوان او را چنان راحت رسید
  • He (the lover) was bringing the policeman into the prayer (of benediction), because such solace had come to him from the policeman.

  • بر همه زهر و برو تریاق بود ** آن عوان پیوند آن مشتاق بود
  • He (the policeman) was poison to all (others), but to him (he was) the antidote: the policeman was the means of uniting that longing lover (with the object of his desire).

  • پس بد مطلق نباشد در جهان ** بد به نسبت باشد این را هم بدان 65
  • Hence there is no absolute evil in the world: evil is relative. Know this (truth) also.

  • در زمانه هیچ زهر و قند نیست ** که یکی را پا دگر را بند نیست
  • In (the realm of) Time there is no poison or sugar that is not a foot (support) to one and a fetter (injury) to another—

  • مر یکی را پا دگر را پای‌بند ** مر یکی را زهر و بر دیگر چو قند
  • To one a foot, to another a fetter; to one a poison and to another (sweet and wholesome) like sugar.

  • زهر مار آن مار را باشد حیات ** نسبتش با آدمی باشد ممات
  • Snake-poison is life to the snake, (but) it is death in relation to man.

  • خلق آبی را بود دریا چو باغ ** خلق خاکی را بود آن مرگ و داغ
  • The sea is as a garden to the water-creatures; to the creatures of earth it is death and a (painful) brand.

  • همچنین بر می‌شمر ای مرد کار ** نسبت این از یکی کس تا هزار 70
  • Reckon up likewise, O man of experience, (instances of) this relativity from a single individual to a thousand.