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
He replied, “The robbers came unexpectedly, and hastily carried off the stock from before me.”545
The party (of merchants) said to him, “O man (weak) as a sandhill, what were you doing, then? Who are you, O recreant?”
قوم گفتندش که ای چو تل ریگ ** پس چه می‌کردی کیی ای مردریگ
“I was (only one,” said he, “and they were a band, armed and brave and formidable.”
گفت من یک کس بدم ایشان گروه ** با سلاح و با شجاعت با شکوه
He (the spokesman of the merchants) said, “If you had no hope (of overcoming them) in battle, (why didn't you) shout, ‘Gentlemen, spring up (from your beds)?’”
گفت اگر در جنگ کم بودت امید ** نعره‌ای زن کای کریمان برجهید
He replied, “At that moment they produced knives and swords, crying, ‘Silence! or we will kill you ruthlessly.’
گفت آن دم کارد بنمودند و تیغ ** که خمش ورنه کشیمت بی‌دریغ
At that time I shut my mouth in terror; at this time (I can utter) screams and calls for help and cries of distress.550
آن زمان از ترس بستم من دهان ** این زمان هیهای و فریاد و فغان
At that time my breath was stopped from breathing a word: at this time I will scream as much as you please.”
آن زمان بست آن دمم که دم زنم ** این زمان چندانک خواهی هی کنم
After the Devil who exposes (sinners) to disgrace has carried off your life, it is foolish (to cry) “I take refuge (with God)” and (to recite) the Fátiha;
چونک عمرت برد دیو فاضحه ** بی‌نمک باشد اعوذ و فاتحه
(But) though ’tis foolish to moan now, (yet) assuredly heedlessness is (even) more foolish than that (tardy supplication).
گرچه باشد بی‌نمک اکنون حنین ** هست غفلت بی‌نمک‌تر زان یقین
Continue to sob thus, even foolishly, crying, “Regard the base (sinners), O Almighty One!
هم‌چنین هم بی‌نمک می‌نال نیز ** که ذلیلان را نظر کن ای عزیز
Whether it be late or early, Thou art omnipotent: when did anything escape Thee, O God?”555
قادری بی‌گاه باشد یا به گاه ** از تو چیزی فوت کی شد ای اله
The King of (that ye) may not grieve for what hath escaped you —how should the object of (your) desire vanish from (the range of) His power?
شاه لا تاسوا علی ما فاتکم ** کی شود از قدرتش مطلوب گم
How the bird attributed its being caught in the trap to the artifice and cunning and hypocrisy of the ascetic; and how the ascetic answered the bird.
حواله کردن مرغ گرفتاری خود را در دام به فعل و مکر و زرق زاهد و جواب زاهد مرغ را
The bird said, “This is a fit punishment for one who listens to the beguiling talk of ascetics.”
گفت آن مرغ این سزای او بود ** که فسون زاهدان را بشنود
“Nay,” said the ascetic; “it is a fit punishment for the greedy wretch who incontinently devours the property of orphans.”
گفت زاهد نه سزای آن نشاف ** کو خورد مال یتیمان از گزاف
Afterwards it (the bird) began to lament in such wise that the trap and the fowler trembled at the grief (which it displayed),
بعد از آن نوحه‌گری آغاز کرد ** که فخ و صیاد لرزان شد ز درد
Crying, “My back is broken by the contradictions (conflicting motives) in my heart: come, O Beloved, rub Thy hand on my head.560
کز تناقضهای دل پشتم شکست ** بر سرم جانا بیا می‌مال دست
Under Thy hand my head hath a (great) relief (from pain): Thy hand is a miracle in bestowing favour.
زیر دست تو سرم را راحتیست ** دست تو در شکربخشی آیتیست
Do not take away Thy shadow (protection) from my head: I am restless, restless, restless.
سایه‌ی خود از سر من برمدار ** بی‌قرارم بی‌قرارم بی‌قرار