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)?’”
گفت آن دم کارد بنمودند و تیغ ** که خمش ورنه کشیمت بی‌دریغ
He replied, “At that moment they produced knives and swords, crying, ‘Silence! or we will kill you ruthlessly.’
آن زمان از ترس بستم من دهان ** این زمان هیهای و فریاد و فغان 550
At that time I shut my mouth in terror; at this time (I can utter) screams and calls for help and cries of distress.
آن زمان بست آن دمم که دم زنم ** این زمان چندانک خواهی هی کنم
At that time my breath was stopped from breathing a word: at this time I will scream as much as you please.”
چونک عمرت برد دیو فاضحه ** بی‌نمک باشد اعوذ و فاتحه
After the Devil who exposes (sinners) to disgrace has carried off your life, it is foolish (to cry) “I take refuge (with God)” and (to recite) the Fátiha;
گرچه باشد بی‌نمک اکنون حنین ** هست غفلت بی‌نمک‌تر زان یقین
(But) though ’tis foolish to moan now, (yet) assuredly heedlessness is (even) more foolish than that (tardy supplication).
هم‌چنین هم بی‌نمک می‌نال نیز ** که ذلیلان را نظر کن ای عزیز
Continue to sob thus, even foolishly, crying, “Regard the base (sinners), O Almighty One!
قادری بی‌گاه باشد یا به گاه ** از تو چیزی فوت کی شد ای اله 555
Whether it be late or early, Thou art omnipotent: when did anything escape Thee, O God?”
شاه لا تاسوا علی ما فاتکم ** کی شود از قدرتش مطلوب گم
The King of (that ye) may not grieve for what hath escaped you —how should the object of (your) desire vanish from (the range of) His power?
حواله کردن مرغ گرفتاری خود را در دام به فعل و مکر و زرق زاهد و جواب زاهد مرغ را
How the bird attributed its being caught in the trap to the artifice and cunning and hypocrisy of the ascetic; and how the ascetic answered the bird.
گفت آن مرغ این سزای او بود ** که فسون زاهدان را بشنود
The bird said, “This is a fit punishment for one who listens to the beguiling talk of ascetics.”
گفت زاهد نه سزای آن نشاف ** کو خورد مال یتیمان از گزاف
“Nay,” said the ascetic; “it is a fit punishment for the greedy wretch who incontinently devours the property of orphans.”
بعد از آن نوحه‌گری آغاز کرد ** که فخ و صیاد لرزان شد ز درد
Afterwards it (the bird) began to lament in such wise that the trap and the fowler trembled at the grief (which it displayed),
کز تناقضهای دل پشتم شکست ** بر سرم جانا بیا می‌مال دست 560
Crying, “My back is broken by the contradictions (conflicting motives) in my heart: come, O Beloved, rub Thy hand on my head.
زیر دست تو سرم را راحتیست ** دست تو در شکربخشی آیتیست
Under Thy hand my head hath a (great) relief (from pain): Thy hand is a miracle in bestowing favour.
سایه‌ی خود از سر من برمدار ** بی‌قرارم بی‌قرارم بی‌قرار
Do not take away Thy shadow (protection) from my head: I am restless, restless, restless.
خوابها بیزار شد از چشم من ** در غمت ای رشک سرو و یاسمن
(All) sorts of sleep have quitted mine eye in my passion for Thee, O Thou who art envied by the cypress and the jasmine.