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
(Though) their palates were covered with sores made by the impact of the bit, and their hooves wounded by (continually) changing step,
کامشان پر زخم از قرع لگام ** سمشان مجروح از تحویل گام
They had not become aware (of the truth and never said to themselves), “Lo, on our back is a nimble Trainer who displays masterly skill.3675
ناشده واقف که نک بر پشت ما ** رایض و چستیست استادی‌نما
Our turning the head to and fro is not caused by this bit, but only by the control of a successful Rider.