(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.
Since God is the Turner of eyes, who (else) should turn the heart and the thoughts?
چون مقلب حق بود ابصار را ** که بگرداند دل و افکار را
(Hence) you deem a pit to be a pleasant house, you deem a trap to be a dainty bait.3695
چاه را تو خانه‌ای بینی لطیف ** دام را تو دانه‌ای بینی ظریف
This is not sophistry (scepticism), it is God's turning: it shows where the realities are.
این تفسطط نیست تقلیب خداست ** می‌نماید که حقیقتها کجاست
He who denies the realities is wholly involved in a phantasy.
آنک انکار حقایق می‌کند ** جملگی او بر خیالی می‌تند
He does not say (to himself), “Thy thinking (that all is) phantasy (illusion) is also a phantasy: rub an eye (and see)!”
او نمی‌گوید که حسبان خیال ** هم خیالی باشدت چشمی به مال
How the Sultan's sons went to the forbidden fortress, inasmuch as man eagerly covets that which he is refused—“We rendered our service, but thy evil nature could not buy the servant (could not profit by the service that we rendered).” They trod all their father's injunctions and counsels underfoot, so that they fell into the pit of tribulation, and their reproachful souls (consciences) were saying to them, “Did not a warner come to you?” while they, weeping and contrite, replied, “If we had been wont to hearken or understand we should not have been among those who dwell in the flaming Fire.”
رفتن پسران سلطان به حکم آنک الانسان حریص علی ما منع ما بندگی خویش نمودیم ولیکن خوی بد تو بنده ندانست خریدن به سوی آن قلعه‌ی ممنوع عنه آن همه وصیت‌ها و اندرزهای پدر را زیر پا نهادند تا در چاه بلا افتادند و می‌گفتند ایشان را نفوس لوامه الم یاتکم نذیر ایشان می‌گفتند گریان و پشیمان لوکنا نسمع او نعقل ماکنا فی اصحاب السعیر
This discourse hath no end. The party (of travellers) took their way to seek that castle.
این سخن پایان ندارد آن فریق ** بر گرفتند از پی آن دز طریق
They approached the tree of the forbidden fruit, they went forth from the file of the sincere.3700
بر درخت گندم منهی زدند ** از طویله‌ی مخلصان بیرون شدند
Since they were made more ardent by their father's prohibition and veto, they raised their heads (rebelliously) towards that fortress.
چون شدند از منع و نهیش گرم‌تر ** سوی آن قلعه بر آوردند سر
In spite of the orders of the elect King (they advanced) to the fortress which is the destroyer of self-restraint and the robber of rationality.
بر ستیز قول شاه مجتبی ** تا به قلعه‌ی صبرسوز هش‌ربا
Turning their backs on the (bright) day, they came in the dark night in defiance of counsel-bestowing Reason
آمدند از رغم عقل پندتوز ** در شب تاریک بر گشته ز روز
Into the beautiful fortress adorned with pictures, (which had) five gates to the sea and five to the land—
اندر آن قلعه‌ی خوش ذات الصور ** پنج در در بحر و پنجی سوی بر
Five of those (gates), like the (external) senses, facing towards colour and perfume (the material world); five of them, like the interior senses, seeking the (world of) mystery.3705
پنج از آن چون حس به سوی رنگ و بو ** پنج از آن چون حس باطن رازجو
By those thousands of pictures and designs and decorations they (the princes) were made mightily restless (so that they wandered) to and fro (in amazement).
زان هزاران صورت و نقش و نگار ** می‌شدند از سو به سو خوش بی‌قرار