The Qur’án has called the sun ziyá, O father, and it has called the moon núr. Consider this!
شمس را قرآن ضیا خواند ای پدر ** و آن قمر را نور خواند این را نگر
Since the sun is more exalted even than the moon, know, then, that ziyá is superior to núr in dignity.20
شمس چون عالیتر آمد خود ز ماه ** پس ضیا از نور افزون دان به جاه
Many a one did not see the way in the moonlight, (but) it became visible as soon as the sun rose.
بس کس اندر نور مه منهج ندید ** چون برآمد آفتاب آن شد پدید
The sun displayed (all) objects of exchange perfectly: of necessity, markets were (held) in the daytime,
آفتاب اعواض را کامل نمود ** لاجرم بازارها در روز بود
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 قلب و نقد نیک آید پدید ** تا بود از غبن و از حیله بعید
(The sun rose) until its light came to perfection on the earth, a universal mercy to the traders;
تا که نورش کامل آمد در زمین ** تاجران را رحمة للعالمین
But to the false coiner it is hateful and grievous, because by it his money and wares are made unsaleable.25
لیک بر قلاب مبغوضست و سخت ** زانک ازو شد کاسد او را نقد و رخت
Hence the false coin is the mortal foe of the money-changer: who is the enemy of the dervish but the dog?
پس عدو جان صرافست قلب ** دشمن درویش کی بود غیر کلب
The prophets contend with their enemies; then the angels utter cries of “Save (them), O Lord,”
انبیا با دشمنان بر میتنند ** پس ملایک رب سلم میزنند
Saying, “Keep this Lamp, which is light-disseminating, far from the puffs and breaths of thieves.”
کین چراغی را که هست او نور کار ** از پف و دمهای دزدان دور دار
Only the thief and the coiner are adversaries of the light: succour (us) from these twain, O Succourer!
دزد و قلابست خصم نور بس ** زین دو ای فریادرس فریاد رس
Shed light upon the Fourth Book, for the sun rose from the Fourth Heaven.30
روشنی بر دفتر چارم بریز ** کفتاب از چرخ چارم کرد خیز
Come, give light, like the sun, from the Fourth (Book), so that it may shine upon (all) countries and inhabited lands.
هین ز چارم نور ده خورشیدوار ** تا بتابد بر بلاد و بر دیار
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).
هر کش افسانه بخواند افسانه است ** وآنک دیدش نقد خود مردانه است
It is the water of the Nile, which seemed blood to the Egyptian, (but) to the people of Moses was not blood, but water.
آب نیلست و به قبطی خون نمود ** قوم موسی را نه خون بد آب بود
At this moment the enemy of these words (the Mathnawí) is pictured in (thy) sight (falling) headlong into Hell-fire.
دشمن این حرف این دم در نظر ** شد ممثل سرنگون اندر سقر
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.35
ای ضیاء الحق تو دیدی حال او ** حق نمودت پاسخ افعال او
Thine eye which beholds the invisible is a master(-seer) like the Invisible: may this vision and gift not vanish from this world!
دیدهی غیبت چو غیبست اوستاد ** کم مبادا زین جهان این دید و داد
If thou wilt here complete this story, which is the current coin of (directly applicable to) our present state, ’tis fitting.
این حکایت را که نقد وقت ماست ** گر تمامش میکنی اینجا رواست
Leave the unworthy folk for the sake of the worthy: bring the tale to the end and conduct it to the issue.
ناکسان را ترک کن بهر کسان ** قصه را پایان بر و مخلص رسان
If this story was not finished there (in the Third Book), ’tis (now) the Fourth Volume: set it out in order.
این حکایت گر نشد آنجا تمام ** چارمین جلدست آرش در نظام
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."
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
We were at the point (of the story) where that person (fled) in terror from the night-patrol (and) galloped into the orchard.40
اندر آن بودیم کان شخص از عسس ** راند اندر باغ از خوفی فرس
In the orchard was the beauteous one for love of whom this (youth) had been in tribulation eight years.
بود اندر باغ آن صاحبجمال ** کز غمش این در عنا بد هشت سال
He had no possibility of seeing (even) her shadow: he was (only) hearing the description of her, as (of) the ‘Anqá,
سایهی او را نبود امکان دید ** همچو عنقا وصف او را میشنید
Except (for) one meeting which happened to him by (Divine) destiny at the first and enravished his heart.
جز یکی لقیه که اول از قضا ** بر وی افتاد و شد او را دلربا
After that, however much effort he made, in sooth that cruel one would give him no opportunity.
بعد از آن چندان که میکوشید او ** خود مجالش مینداد آن تندخو
Neither entreaty nor wealth availed him: that (fresh) sapling was fully satisfied and without desire.45
نه بلا به چاره بودش نه به مال ** چشم پر و بیطمع بود آن نهال
(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;
عاشق هر پیشهای و مطلبی ** حق بیالود اول کارش لبی
(But) when at that contact they have entered upon the quest, He lays a snare before their feet every day.
چون بدان آسیب در جست آمدند ** پیش پاشان مینهد هر روز بند
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.”
چون در افکندش بجست و جوی کار ** بعد از آن در بست که کابین بیار
Still they cling to that (sweet) scent (hope) and go (on their quest): at every moment they become hopeful and despairing.
هم بر آن بو میتنند و میروند ** هر دمی راجی و آیس میشوند
Every one (of them) hath hope of (winning) the fruit whereto a door was opened to him on a certain day;50
هر کسی را هست اومید بری ** که گشادندش در آن روزی دری
Then it was shut (upon them) again; (but) that devotee to the door, (continuing) in the same hope, has become fire-footed.
باز در بستندش و آن درپرست ** بر همان اومید آتش پا شدست
When the youth joyously entered that orchard, verily on a sudden his foot sank in (struck upon) the (buried) treasure.
چون درآمد خوش در آن باغ آن جوان ** خود فرو شد پا به گنجش ناگهان
God had made the night-patrol the means, so that in fear of him he (the lover) should run into the orchard by night
مر عسس را ساخته یزدان سبب ** تا ز بیم او دود در باغ شب
And should see the beloved one searching with a lantern for a ring in the rivulet of the orchard.
بیند آن معشوقه را او با چراغ ** طالب انگشتری در جوی باغ
Therefore at that moment, from the delight (which he experienced), he conjoined praise of God with prayers for the night-patrol,55
پس قرین میکرد از ذوق آن نفس ** با ثنای حق دعای آن عسس
Saying, “I caused loss to the night-patrol by fleeing (from him): scatter o’er him twenty times as much silver and gold.
که زیان کردم عسس را از گریز ** بیست چندان سیم و زر بر وی بریز
Set him free from policing: make him glad even as I am glad.
از عوانی مر ورا آزاد کن ** آنچنان که شادم او را شاد کن
Keep him blest in this world and in that world, deliver him from policing and currishness—
سعد دارش این جهان و آن جهان ** از عوانی و سگیاش وا رهان
Though it is the nature of that policeman, O God, that he always desires the people to be afflicted.”
گرچه خوی آن عوان هست ای خدا ** که هماره خلق را خواهد بلا
If news come that the king has imposed a fine upon the Moslems, he (the policeman) waxes big and exultant;60
گر خبر آید که شه جرمی نهاد ** بر مسلمانان شود او زفت و شاد
And if news come that the king has shown mercy and has generously taken off that (penalty) from the Moslems,
ور خبر آید که شه رحمت نمود ** از مسلمانان فکند آن را به جود
A mournfulness falls upon his soul thereat: the policeman hath a hundred such depravities.
ماتمی در جان او افتد از آن ** صد چنین ادبارها دارد عوان
He (the lover) was bringing the policeman into the prayer (of benediction), because such solace had come to him from the policeman.
او عوان را در دعا در میکشید ** کز عوان او را چنان راحت رسید
He (the policeman) was poison to all (others), but to him (he was) the antidote: the policeman was the means of uniting that longing lover (with the object of his desire).
بر همه زهر و برو تریاق بود ** آن عوان پیوند آن مشتاق بود
Hence there is no absolute evil in the world: evil is relative. Know this (truth) also.65
پس بد مطلق نباشد در جهان ** بد به نسبت باشد این را هم بدان
In (the realm of) Time there is no poison or sugar that is not a foot (support) to one and a fetter (injury) to another—
در زمانه هیچ زهر و قند نیست ** که یکی را پا دگر را بند نیست
To one a foot, to another a fetter; to one a poison and to another (sweet and wholesome) like sugar.
مر یکی را پا دگر را پایبند ** مر یکی را زهر و بر دیگر چو قند
Snake-poison is life to the snake, (but) it is death in relation to man.
زهر مار آن مار را باشد حیات ** نسبتش با آدمی باشد ممات