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4
5-54

  • مثنوی را چون تو مبدا بوده‌ای ** گر فزون گردد توش افزوده‌ای 5
  • Inasmuch as thou hast been the origin of the Mathnawí, if it become increased (in size), (’tis) thou (who) hast caused it to increase.

  • چون چنین خواهی خدا خواهد چنین ** می‌دهد حق آرزوی متقین
  • Since thou wishest it so, God wishes it so: God grants the desire of the devout.

  • کان لله بوده‌ای در ما مضی ** تا که کان الله پیش آمد جزا
  • In the past thou hast been (as) “he belongs to God,” so that (now) “God belongs (to him)” hath come in recompense.

  • مثنوی از تو هزاران شکر داشت ** در دعا و شکر کفها بر فراشت
  • On thy account the Mathnawí had thousands of thanksgivings (to render): it lifted up its hands in prayer and thanksgiving.

  • در لب و کفش خدا شکر تو دید ** فضل کرد و لطف فرمود و مزید
  • God saw thanksgiving to thee on its lips and in its hands: (therefore) He showed grace and bestowed favour and increase;

  • زانک شاکر را زیادت وعده است ** آنچنانک قرب مزد سجده است 10
  • For to him that gives thanks increase is promised, just as nighness (unto God) is the reward for prostration (in the ritual prayer).

  • گفت واسجد واقترب یزدان ما ** قرب جان شد سجده ابدان ما
  • Our God hath said, “And prostrate thyself and come nigh (unto Me)”: the prostration of our bodies is become the nighness of the spirit (unto God).

  • گر زیادت می‌شود زین رو بود ** نه از برای بوش و های و هو بود
  • If increase is accruing (to the Mathnawí), it is for this reason, it is not for the sake of vainglory and (empty) noise.

  • با تو ما چون رز به تابستان خوشیم ** حکم داری هین بکش تا می‌کشیم
  • We are glad with thee as the vineyard (is glad) in the summer heat: thou hast the authority: come, draw (it on), that we may always be drawing (it on after thee).

  • خوش بکش این کاروان را تا به حج ** ای امیر صبر مفتاح الفرج
  • Draw happily this caravan (onward) to the Pilgrimage, O Commander of “Patience is the key to joy.”

  • حج زیارت کردن خانه بود ** حج رب البیت مردانه بود 15
  • The (formal) Pilgrimage consists in visiting the House (of God), (but only) the Pilgrimage to the Lord of the House is worthy of a (true) man.

  • زان ضیا گفتم حسام‌الدین ترا ** که تو خورشیدی و این دو وصفها
  • I called thee Ziyá (Radiance) Husámu’ddín (Sword of the Religion) because thou art the Sun, and these two (words) are epithets descriptive (of the sun);

  • کین حسام و این ضیا یکیست هین ** تیغ خورشید از ضیا باشد یقین
  • For, mark you, this sword and this radiance are one: the sun's sword (beam) is certainly of the radiance.

  • نور از آن ماه باشد وین ضیا ** آن خورشید این فرو خوان از نبا
  • Núr (light) belongs to the moon, and this ziyá (radiance) belongs to the sun: read this in the Qur’án.

  • شمس را قرآن ضیا خواند ای پدر ** و آن قمر را نور خواند این را نگر
  • The Qur’án has called the sun ziyá, O father, and it has called the moon núr. Consider this!

  • شمس چون عالی‌تر آمد خود ز ماه ** پس ضیا از نور افزون دان به جاه 20
  • Since the sun is more exalted even than the moon, know, then, that ziyá is superior to núr in dignity.

  • 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.