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6
3649-3673

  • (The meaning of) ‘the Devil became a true believer’ is made manifest on the occasion when by His (God's) grace a Yazíd becomes a Báyazíd.
  • اسلم الشیطان آنجا شد پدید  ** که یزیدی شد ز فضلش بایزید 

  • This topic is endless. Beware, O company (of travellers), keep your faces (safe) from that fortress! 3650
  • این سخن پایان ندارد ای گروه  ** هین نگه دارید زان قلعه وجوه 

  • Oh, let not vain desire waylay you, or ye will fall into everlasting misery.
  • هین مبادا که هوستان ره زند  ** که فتید اندر شقاوت تا ابد 

  • ’Tis a bounden duty to abstain from peril: hear disinterested advice from me.
  • از خطر پرهیز آمد مفترض  ** بشنوید از من حدیث بی‌غرض 

  • In seeking relief (from sorrow) ’tis better that one's wits should be sharp: ’tis better to abstain from (falling into) the ambuscade of tribulation.”
  • در فرج جویی خرد سر تیز به  ** از کمین‌گاه بلا پرهیز به 

  • If their father had not spoken these words and had not warned them against that fortress,
  • گر نمی‌گفت این سخن را آن پدر  ** ور نمی‌فرمود زان قلعه حذر 

  • Their party would never have approached the fortress, their desire would never have inclined towards it; 3655
  • خود بدان قلعه نمی‌شد خیلشان  ** خود نمی‌افتاد آن سو میلشان 

  • For it was not well-known: it was exceedingly remote and aloof from the (other) fortresses and the highways.
  • کان نبد معروف بس مهجور بود  ** از قلاع و از مناهج دور بود 

  • (But) when he (the King) uttered that prohibition, their hearts were thrown by his speech into vain desire and into the quarter of phantasy,
  • چون بکرد آن منع دلشان زان مقال  ** در هوس افتاد و در کوی خیال 

  • And, because of this prohibition, a craving arose in their hearts to investigate the secret of that (fortress).
  • رغبتی زین منع در دلشان برست  ** که بباید سر آن را باز جست 

  • Who is (to be found) that will refrain from the forbidden thing, since man longs eagerly for what is forbidden?
  • کیست کز ممنوع گردد ممتنع  ** چونک الانسان حریص ما منع 

  • The veto causes the devout to hate (that which is vetoed); the veto incites the sensual to covet it. 3660
  • نهی بر اهل تقی تبغیض شد  ** نهی بر اهل هوا تحریض شد 

  • Therefore He (God) leads many folk astray by this means, and by the same means He guides aright (many) a knowing heart.
  • پس ازین یغوی به قوما کثیر  ** هم ازین یهدی به قلبا خبیر 

  • How should the friendly dove be scared by the (fowler's) pipe? Nay, (only) the (wild) doves in the air are scared by that pipe.
  • کی رمد از نی حمام آشنا  ** بل رمد زان نی حمامات هوا 

  • Then they (the princes) said to him (the King), “We will perform the services (required of us), we will be intent on hearing and obeying (thy commands).
  • پس بگفتندش که خدمتها کنیم  ** بر سمعنا و اطعناها تنیم 

  • We will not turn aside from thy commands: ’twould be ingratitude to forget thy kindness”;
  • رو نگردانیم از فرمان تو  ** کفر باشد غفلت از احسان تو 

  • But, because of their reliance upon themselves, ’twas far from them to pronounce the saving clause and glorify God. 3665
  • لیک استثنا و تسبیح خدا  ** ز اعتماد خود بد از ایشان جدا 

  • Mention of the saving clause and (of the need for) manifold precaution was made at the beginning of the Mathnawí.
  • ذکر استثنا و حزم ملتوی  ** گفته شد در ابتدای مثنوی 

  • If there are a hundred (religious) books, (yet) they are but one chapter: a hundred (different) regions seek but one place of worship.
  • صد کتاب ار هست جز یک باب نیست  ** صد جهت را قصد جز محراب نیست 

  • (All) these roads end in one House: (all) these thousand ears of corn are from one Seed.
  • این طرق را مخلصی یک خانه است  ** این هزاران سنبل از یک دانه است 

  • All the hundred thousand sorts of food and drink are (only) one thing in respect (of their final cause).
  • گونه‌گونه خوردنیها صد هزار  ** جمله یک چیزست اندر اعتبار 

  • When you are entirely satiated with one (kind of food), fifty (other) foods become cold (displeasing) to your heart. 3670
  • از یکی چون سیر گشتی تو تمام  ** سرد شد اندر دلت پنجه طعام 

  • In hunger, then, you are seeing double, for you have regarded a single one as a hundred thousand.
  • در مجاعت پس تو احول دیده‌ای  ** که یکی را صد هزاران دیده‌ای 

  • We had (previously) told of the sickness of the handmaiden and (the story) of the physicians and also their lack of understanding—
  • گفته بودیم از سقام آن کنیز  ** وز طبیبان و قصور فهم نیز 

  • How those physicians were like an unbridled horse, heedless of the rider and having no profit (of him).
  • کان طبیبان هم‌چو اسپ بی‌عذار  ** غافل و بی‌بهره بودند از سوار