دیو گرگست و تو هم‌چون یوسفی ** دامن یعقوب مگذار ای صفی
The Devil is a wolf, and you are like Joseph: do not let go Jacob's skirt, O excellent one.
گرگ اغلب آنگهی گیرا بود ** کز رمه شیشک به خود تنها رود 500
Generally the wolf seizes (his prey) at the moment when a year-old sheep strays alone by itself from the flock.
آنک سنت یا جماعت ترک کرد ** در چنین مسبع نه خون خویش خورد
He who has abandoned (the performance of) the Sunna with the (Moslem) community, has not he drunk his own blood (exposed himself to destruction) in such a haunt of wild beasts?
هست سنت ره جماعت چون رفیق ** بی‌ره و بی‌یار افتی در مضیق
The Sunna is the (safe) road, and the community are like (your) companions (on the road): without the road and without comrades you will fall into (sore) straits;
همرهی نه کو بود خصم خرد ** فرصتی جوید که جامه‌ی تو برد
(But) not the fellow-traveller who is an enemy to Reason and seeks an opportunity to carry off your clothes,
می‌رود با تو که یابد عقبه‌ای ** که تواند کردت آنجا نهبه‌ای
(And only) goes about with you in order to find a mountain-pass where he can plunder you!
یا بود اشتردلی چون دید ترس ** گوید او بهر رجوع از راه درس 505
Nor one who has the (timorous) heart of a camel and, when he feels afraid, instructs (you) to turn back on the road!
یار را ترسان کند ز اشتردلی ** این چنین همره عدو دان نه ولی
By his camel's courage he frightens his comrade: know that such a fellow-traveller is an enemy, not a friend.
راه جان‌بازیست و در هر غیشه‌ای ** آفتی در دفع هر جان‌شیشه‌ای
The road (to God) is self-sacrifice, and in every thicket is a bane to drive back any one whose soul is (brittle) as a glass bottle.
راه دین زان رو پر از شور و شرست ** که نه راه هر مخنث گوهرست
The road of religion is full of trouble and bale for the reason that it is not the road for any one whose nature is effeminate.
در ره این ترس امتحانهای نفوس ** هم‌چو پرویزن به تمییز سبوس
On this road (men's) souls are tried by terror as a sieve (is used) for sifting bran.
راه چه بود پر نشان پایها ** یار چه بود نردبان رایها 510
What is the road? Full of footprints. What is the comrade? The ladder whereby minds ascend.
گیرم آن گرگت نیابد ز احتیاط ** بی ز جمعیت نیابی آن نشاط
I grant that, through (your) taking precautions, the wolf may not find you, (but) without company you will not find that (spiritual) alacrity.
آنک تنها در رهی او خوش رود ** با رفیقان سیر او صدتو شود
He who cheerfully goes alone on a journey—(if he goes) with companions his progress is increased a hundredfold.
با غلیظی خر ز یاران ای فقیر ** در نشاط آید شود قوت‌پذیر
Notwithstanding the grossness of the ass, it (the ass) is exhilarated, O dervish, by comrades (of its own kind) and becomes capable of (exerting) strength.
هر خری کز کاروان تنها رود ** بر وی آن راه از تعب صدتو شود
To any ass that goes alone (and away) from the caravan the road is (made) a hundredfold (longer) by fatigue.
چند سیخ و چند چوب افزون خورد ** تا که تنها آن بیابان را برد 515
How many more goadings and cudgellings does it suffer that it may cross the desert (unaccompanied and) alone!
مر ترا می‌گوید آن خر خوش شنو ** گر نه‌ای خر هم‌چنین تنها مرو
That ass is saying to you (implicitly), ‘Take good heed! Don't travel alone like this, unless you are an ass!’
آنک تنها خوش رود اندر رصد ** با رفیقان بی‌گمان خوشتر رود
Beyond doubt he who cheerfully goes alone into the custom-house will go more cheerfully (when he is) with companions.
هر نبیی اندرین راه درست ** معجزه بنمود و همراهان بجست
Every prophet (that walked) on this straight road produced evidentiary miracles and sought fellow-travellers.
گر نباشد یاری دیوارها ** کی برآید خانه و انبارها
Were it not for the help given by the walls, how should houses and magazines arise?
هر یکی دیوار اگر باشد جدا ** سقف چون باشد معلق در هوا 520
If each wall be separated (from the others), how shall the roof remain suspended in the air?
گر نباشد یاری حبر و قلم ** کی فتد بر روی کاغذها رقم
If no help be given by ink and pen, how shall the writing come on to the surface of the paper?
این حصیری که کسی می‌گسترد ** گر نپیوندد به هم بادش برد
If this rush-mat which some one is spreading were not joined together (interwoven), the wind would carry it away.
حق ز هر جنسی چو زوجین آفرید ** پس نتایج شد ز جمعیت پدید
Since God created pairs of every kind, therefore (all) results are produced by means of union.”
او بگفت و او بگفت از اهتزاز ** بحثشان شد اندرین معنی دراز
He (the fowler) spoke (on one side) and it (the bird) spoke (on the other side): their debate on this subject was prolonged by the vehemence (with which they argued).
مثنوی را چابک و دلخواه کن ** ماجرا را موجز و کوتاه کن 525
Make the Mathnawí nimble and pleasing to the heart: abridge and shorten (their) controversy.
بعد از آن گفتش که گندم آن کیست ** گفت امانت از یتیم بی وصیست
Afterwards, it (the bird) said to him, “Whose is the wheat?” He replied, “It is the deposit of an orphan who has no guardian.
مال ایتام است امانت پیش من ** زانک پندارند ما را متمن
It is orphans' property, deposited with me because people deem me trustworthy.”
گفت من مضطرم و مجروح‌حال ** هست مردار این زمان بر من حلال
The bird said, “I am driven by necessity and in a sore plight: (even) carrion is lawful to me at this moment.
هین به دستوری ازین گندم خورم ** ای امین و پارسا و محترم
Hark, with your permission I will eat of this wheat, O trusty and devout and venerable one.”
He replied, “You are the judge of (your) necessity: if you eat without necessity, you will commit a sin;
ور ضرورت هست هم پرهیز به ** ور خوری باری ضمان آن بده
And if the necessity exists, yet ’tis better to abstain; or if you do eat, at any rate give a guarantee for (payment of) it.”
مرغ پس در خود فرو رفت آن زمان ** توسنش سر بستد از جذب عنان
Thereupon the bird pondered deeply, (but) its restive steed took its head (recoiled) from the pull of the rein.
چون بخورد آن گندم اندر فخ بماند ** چند او یاسین و الانعام خواند
When it had eaten the wheat, it remained in the trap: it recited several times (the chapters of the Qur’án entitled) Yásín and al-An‘ám.
بعد در ماندن چه افسوس و چه آه ** پیش از آن بایست این دود سیاه
What is (the use of crying) “Alas” and “Ah me” after being left helpless? This black smoke ought to have been (exhaled) before that (calamity).
آن زمان که حرص جنبید و هوس ** آن زمان می‌گو کای فریادرس 535
At the time when greed and desire have stirred (in the heart), at that time keep saying, “(Help me), O Thou who comest at the cry for help!”
کان زمان پیش از خرابی بصره است ** بوک بصره وا رهد هم زان شکست
For that time is prior to the devastation of Basra, and it may be that Basra will still be saved from that overthrow.
ابک لی یا باکیی یا ثاکلی ** قبل هدم البصرة و الموصل
O thou that wilt weep for me, O thou that wilt be bereft of me, weep for me before the demolition of Basra and Mawsil (Mosul).
نح علی قبل موتی واغتفر ** لا تنح لی بعد موتی واصطبر
Mourn for me and smear thyself with dust before my death; do not mourn for me after my death, but bear (the loss of me) with patience.
ابک لی قبل ثبوری فی‌النوی ** بعد طوفان النوی خل البکا
Weep for me before my destruction in (the flood of) decease: after the flood of decease leave off weeping.
آن زمان که دیو می‌شد راه‌زن ** آن زمان بایست یاسین خواندن 540
At the time when the Devil was waylaying (you), at that time you ought to have recited (the Súra entitled) Yásín.
پیش از آنک اشکسته گردد کاروان ** آن زمان چوبک بزن ای پاسبان
O watchman, use your rattle before the caravan is ruined (by the robbers).
حکایت پاسبان کی خاموش کرد تا دزدان رخت تاجران بردند به کلی بعد از آن هیهای و پاسبانی می‌کرد
Story of the watchman who kept silence till the robbers had carried off the entire stock of the merchants, but afterwards made an outcry and did the duty of a watchman.
پاسبانی خفت و دزد اسباب برد ** رختها را زیر هر خاکی فشرد
A certain watchman fell asleep. The robbers carried off the goods and secreted the (various) articles under any piece of earth.
روز شد بیدار شد آن کاروان ** دید رفته رخت و سیم و اشتران
(When) it was day, the caravaneers awoke: they saw that stock and money and camels were gone.
پس بدو گفتند ای حارس بگو ** که چه شد این رخت و این اسباب کو
Then they said to him, “O watchman, tell (us) what has happened. Where are this stock and these goods?”
He replied, “The robbers came unexpectedly, and hastily carried off the stock from before me.”
قوم گفتندش که ای چو تل ریگ ** پس چه می‌کردی کیی ای مردریگ
The party (of merchants) said to him, “O man (weak) as a sandhill, what were you doing, then? Who are you, O recreant?”
گفت من یک کس بدم ایشان گروه ** با سلاح و با شجاعت با شکوه
“I was (only one,” said he, “and they were a band, armed and brave and formidable.”
گفت اگر در جنگ کم بودت امید ** نعره‌ای زن کای کریمان برجهید
He (the spokesman of the merchants) said, “If you had no hope (of overcoming them) in battle, (why didn't you) shout, ‘Gentlemen, spring up (from your beds)?’”