The Devil is a wolf, and you are like Joseph: do not let go Jacob's skirt, O excellent one.
دیو گرگست و تو هم‌چون یوسفی ** دامن یعقوب مگذار ای صفی
Generally the wolf seizes (his prey) at the moment when a year-old sheep strays alone by itself from the flock.500
گرگ اغلب آنگهی گیرا بود ** کز رمه شیشک به خود تنها رود
He who has abandoned (the performance of) the Sunna with the (Moslem) community, has not he drunk his own blood (exposed himself to destruction) in such a haunt of wild beasts?
آنک سنت یا جماعت ترک کرد ** در چنین مسبع نه خون خویش خورد
The Sunna is the (safe) road, and the community are like (your) companions (on the road): without the road and without comrades you will fall into (sore) straits;
هست سنت ره جماعت چون رفیق ** بی‌ره و بی‌یار افتی در مضیق
(But) not the fellow-traveller who is an enemy to Reason and seeks an opportunity to carry off your clothes,
همرهی نه کو بود خصم خرد ** فرصتی جوید که جامه‌ی تو برد
(And only) goes about with you in order to find a mountain-pass where he can plunder you!
می‌رود با تو که یابد عقبه‌ای ** که تواند کردت آنجا نهبه‌ای
Nor one who has the (timorous) heart of a camel and, when he feels afraid, instructs (you) to turn back on the road!505
یا بود اشتردلی چون دید ترس ** گوید او بهر رجوع از راه درس
By his camel's courage he frightens his comrade: know that such a fellow-traveller is an enemy, not a friend.
یار را ترسان کند ز اشتردلی ** این چنین همره عدو دان نه ولی
The road (to God) is self-sacrifice, and in every thicket is a bane to drive back any one whose soul is (brittle) as a glass bottle.
راه جان‌بازیست و در هر غیشه‌ای ** آفتی در دفع هر جان‌شیشه‌ای
The road of religion is full of trouble and bale for the reason that it is not the road for any one whose nature is effeminate.
راه دین زان رو پر از شور و شرست ** که نه راه هر مخنث گوهرست
On this road (men's) souls are tried by terror as a sieve (is used) for sifting bran.
در ره این ترس امتحانهای نفوس ** هم‌چو پرویزن به تمییز سبوس
What is the road? Full of footprints. What is the comrade? The ladder whereby minds ascend.510
راه چه بود پر نشان پایها ** یار چه بود نردبان رایها
I grant that, through (your) taking precautions, the wolf may not find you, (but) without company you will not find that (spiritual) alacrity.
گیرم آن گرگت نیابد ز احتیاط ** بی ز جمعیت نیابی آن نشاط
He who cheerfully goes alone on a journey—(if he goes) with companions his progress is increased a hundredfold.
آنک تنها در رهی او خوش رود ** با رفیقان سیر او صدتو شود
Notwithstanding the grossness of the ass, it (the ass) is exhilarated, O dervish, by comrades (of its own kind) and becomes capable of (exerting) strength.
با غلیظی خر ز یاران ای فقیر ** در نشاط آید شود قوت‌پذیر
To any ass that goes alone (and away) from the caravan the road is (made) a hundredfold (longer) by fatigue.
هر خری کز کاروان تنها رود ** بر وی آن راه از تعب صدتو شود
How many more goadings and cudgellings does it suffer that it may cross the desert (unaccompanied and) alone!515
چند سیخ و چند چوب افزون خورد ** تا که تنها آن بیابان را برد
That ass is saying to you (implicitly), ‘Take good heed! Don't travel alone like this, unless you are an ass!’
مر ترا می‌گوید آن خر خوش شنو ** گر نه‌ای خر هم‌چنین تنها مرو
Beyond doubt he who cheerfully goes alone into the custom-house will go more cheerfully (when he is) with companions.
آنک تنها خوش رود اندر رصد ** با رفیقان بی‌گمان خوشتر رود
Every prophet (that walked) on this straight road produced evidentiary miracles and sought fellow-travellers.
هر نبیی اندرین راه درست ** معجزه بنمود و همراهان بجست
Were it not for the help given by the walls, how should houses and magazines arise?
گر نباشد یاری دیوارها ** کی برآید خانه و انبارها
If each wall be separated (from the others), how shall the roof remain suspended in the air?520
هر یکی دیوار اگر باشد جدا ** سقف چون باشد معلق در هوا
If no help be given by ink and pen, how shall the writing come on to the surface of the paper?
گر نباشد یاری حبر و قلم ** کی فتد بر روی کاغذها رقم
If this rush-mat which some one is spreading were not joined together (interwoven), the wind would carry it away.
این حصیری که کسی می‌گسترد ** گر نپیوندد به هم بادش برد
Since God created pairs of every kind, therefore (all) results are produced by means of union.”
حق ز هر جنسی چو زوجین آفرید ** پس نتایج شد ز جمعیت پدید
He (the fowler) spoke (on one side) and it (the bird) spoke (on the other side): their debate on this subject was prolonged by the vehemence (with which they argued).
او بگفت و او بگفت از اهتزاز ** بحثشان شد اندرین معنی دراز
Make the Mathnawí nimble and pleasing to the heart: abridge and shorten (their) controversy.525
مثنوی را چابک و دلخواه کن ** ماجرا را موجز و کوتاه کن
Afterwards, it (the bird) said to him, “Whose is the wheat?” He replied, “It is the deposit of an orphan who has no guardian.
بعد از آن گفتش که گندم آن کیست ** گفت امانت از یتیم بی وصیست
It is orphans' property, deposited with me because people deem me trustworthy.”
مال ایتام است امانت پیش من ** زانک پندارند ما را متمن
The bird said, “I am driven by necessity and in a sore plight: (even) carrion is lawful to me at this moment.
گفت من مضطرم و مجروح‌حال ** هست مردار این زمان بر من حلال
Hark, with your permission I will eat of this wheat, O trusty and devout and venerable one.”
هین به دستوری ازین گندم خورم ** ای امین و پارسا و محترم
He replied, “You are the judge of (your) necessity: if you eat without necessity, you will commit a sin;530
And if the necessity exists, yet ’tis better to abstain; or if you do eat, at any rate give a guarantee for (payment of) it.”
ور ضرورت هست هم پرهیز به ** ور خوری باری ضمان آن بده
Thereupon the bird pondered deeply, (but) its restive steed took its head (recoiled) from the pull of the rein.
مرغ پس در خود فرو رفت آن زمان ** توسنش سر بستد از جذب عنان
When it had eaten the wheat, it remained in the trap: it recited several times (the chapters of the Qur’án entitled) Yásín and al-An‘ám.
چون بخورد آن گندم اندر فخ بماند ** چند او یاسین و الانعام خواند
What is (the use of crying) “Alas” and “Ah me” after being left helpless? This black smoke ought to have been (exhaled) before that (calamity).
بعد در ماندن چه افسوس و چه آه ** پیش از آن بایست این دود سیاه
At the time when greed and desire have stirred (in the heart), at that time keep saying, “(Help me), O Thou who comest at the cry for help!”535
آن زمان که حرص جنبید و هوس ** آن زمان می‌گو کای فریادرس
For that time is prior to the devastation of Basra, and it may be that Basra will still be saved from that overthrow.
کان زمان پیش از خرابی بصره است ** بوک بصره وا رهد هم زان شکست
O thou that wilt weep for me, O thou that wilt be bereft of me, weep for me before the demolition of Basra and Mawsil (Mosul).
ابک لی یا باکیی یا ثاکلی ** قبل هدم البصرة و الموصل
Mourn for me and smear thyself with dust before my death; do not mourn for me after my death, but bear (the loss of me) with patience.
نح علی قبل موتی واغتفر ** لا تنح لی بعد موتی واصطبر
Weep for me before my destruction in (the flood of) decease: after the flood of decease leave off weeping.
ابک لی قبل ثبوری فی‌النوی ** بعد طوفان النوی خل البکا
At the time when the Devil was waylaying (you), at that time you ought to have recited (the Súra entitled) Yásín.540
آن زمان که دیو می‌شد راه‌زن ** آن زمان بایست یاسین خواندن
O watchman, use your rattle before the caravan is ruined (by the robbers).
پیش از آنک اشکسته گردد کاروان ** آن زمان چوبک بزن ای پاسبان
Story of the watchman who kept silence till the robbers had carried off the entire stock of the merchants, but afterwards made an outcry and did the duty of a watchman.
حکایت پاسبان کی خاموش کرد تا دزدان رخت تاجران بردند به کلی بعد از آن هیهای و پاسبانی می‌کرد
A certain watchman fell asleep. The robbers carried off the goods and secreted the (various) articles under any piece of earth.
پاسبانی خفت و دزد اسباب برد ** رختها را زیر هر خاکی فشرد
(When) it was day, the caravaneers awoke: they saw that stock and money and camels were gone.
روز شد بیدار شد آن کاروان ** دید رفته رخت و سیم و اشتران
Then they said to him, “O watchman, tell (us) what has happened. Where are this stock and these goods?”
پس بدو گفتند ای حارس بگو ** که چه شد این رخت و این اسباب کو