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 رخت25
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 خیز30
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 او35
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 فرس40
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 نهال45
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 دری50
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 عسس55
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 شاد60
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 بدان65
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 هزار70
Reckon up likewise, O man of experience, (instances of) this relativity from a single individual to a thousand.
زید اندر حق آن شیطان بود ** در حق شخصی دگر سلطان بود
Zayd, in regard to that (particular) one, may be a devil, (but) in regard to another person he may be a (beneficent) sultan.