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6
644-668

  • The spiritual minstrel is the bosom-friend of those intoxicated (with God): he is the dessert and food and strength of the drunken.
  • مطرب جان مونس مستان بود  ** نقل و قوت و قوت مست آن بود 

  • The minstrel led them on to intoxication; then again, he (the intoxicated one) quaffed intoxication from the song of the minstrel. 645
  • مطرب ایشان را سوی مستی کشید  ** باز مستی از دم مطرب چشید 

  • That one (the mystic) fetches God's wine (to drink) because of that (spiritual) minstrel, while this one (the sensualist) imbibes the bodily wine from this (sensual) minstrel.
  • آن شراب حق بدان مطرب برد  ** وین شراب تن ازین مطرب چرد 

  • Though both (minstrels) have one name in discourse, yet there is a vast difference between this Hasan and that Hasan.
  • هر دو گر یک نام دارد در سخن  ** لیک شتان این حسن تا آن حسن 

  • There is a verbal resemblance in enunciation, but what (real) relation has heaven (ásmán) to a rope (rísmán)?
  • اشتباهی هست لفظی در بیان  ** لیک خود کو آسمان تا ریسمان 

  • The participation of a word (in several meanings) is always obstructive (to the understanding): the participation of the infidel with the true believer is in the body (alone).
  • اشتراک لفظ دایم ره‌زنست  ** اشتراک گبر و مؤمن در تنست 

  • Bodies are like pots with the lids on: look and see what is in each pot. 650
  • جسمها چون کوزه‌های بسته‌سر  ** تا که در هر کوزه چه بود آن نگر 

  • The pot of that body is filled with the Water of Life; the pot of this body is filled with the poison of death.
  • کوزه‌ی آن تن پر از آب حیات  ** کوزه‌ی این تن پر از زهر ممات 

  • If you keep your eye fixed on its contents, you are a (spiritual) king; but if you regard its vessel, you are misguided.
  • گر به مظروفش نظر داری شهی  ** ور به ظرفش بنگری تو گم‌رهی 

  • Know that words resemble this body and that their inward meaning resembles the soul.
  • لفظ را ماننده‌ی این جسم دان  ** معنیش را در درون مانند جان 

  • The bodily eye is always seeing the body; the spiritual eye sees the artful (elusive) soul.
  • دیده‌ی تن دایما تن‌بین بود  ** دیده‌ی جان جان پر فن بین بود 

  • Therefore the man of appearance is misled by the form of the expressions used in the Mathnawí, while they guide the man of reality (to the Truth). 655
  • پس ز نقش لفظهای مثنوی  ** صورتی ضالست و هادی معنوی 

  • He (God) hath said in the Qur’án, “This Qur’án with all its heart leads some aright and others astray.”
  • در نبی فرمود کین قرآن ز دل  ** هادی بعضی و بعضی را مضل 

  • God, God! When the gnostic speaks of “wine,” how in the gnostic's eyes should the (materially) non-existent be a (material) thing?
  • الله الله چونک عارف گفت می  ** پیش عارف کی بود معدوم شی 

  • Since your understanding is (only of) the Devil's wine, how should you have any conception of the wine of the Merciful (God)?
  • فهم تو چون باده‌ی شیطان بود  ** کی ترا وهم می رحمان بود 

  • These twain—the minstrel and the wine—are partners: this one quickly leads to that, and that one to this.
  • این دو انبازند مطرب با شراب  ** این بدان و آن بدین آرد شتاب 

  • They that are full of crop-sickness feed on the song of the minstrel: the minstrels bring them to the tavern. 660
  • پر خماران از دم مطرب چرند  ** مطربانشان سوی میخانه برند 

  • That one (the minstrel) is the beginning of the (lover's) course, and this (tavern) is the end thereof: the witless (lover) is like a ball in (the sway of) his polo-bat.
  • آن سر میدان و این پایان اوست  ** دل شده چون گوی در چوگان اوست 

  • The ear goes (inclines) to that which is in the head: if there is yellow bile in the head, it becomes black bile.
  • در سر آنچ هست گوش آنجا رود  ** در سر ار صفراست آن سودا شود 

  • Afterwards, these twain (the minstrel and the lover) pass into unconsciousness: there the begetter and the begotten become one.
  • بعد از آن این دو به بیهوشی روند  ** والد و مولود آن‌جا یک شوند 

  • When joy and sorrow made peace (with each other), our Turk awakened the minstrels.
  • چونک کردند آشتی شادی و درد  ** مطربان را ترک ما بیدار کرد 

  • The minstrel began (to sing) a slumberous verse—“Hand me the cup, O Thou whom I see not. 665
  • مطرب آغازید بیتی خوابناک  ** که انلنی الکاس یا من لا اراک 

  • Thou art my face: no wonder that I see it not: extreme proximity is a mystifying veil.
  • انت وجهی لا عجب ان لا اراه  ** غایة القرب حجاب الاشتباه 

  • Thou art my reason: no wonder if I see Thee not, on account of the abundance of the intricate perplexities (of thought).
  • انت عقلی لا عجب ان لم ارک  ** من وفور الالتباس المشتبک 

  • Thou hast come nearer to me than my neck-artery: how long shall I say ‘Oh’? ‘Oh’ is a call to one who is far off.
  • جت اقرب انت من حبل الورید  ** کم اقل یا یا نداء للبعید