Rumi's Masnavi - He saw that a new plant had grown there; then he would say, “Tell thy name and use.

He saw that a new plant had grown there; then he would say, “Tell thy name and use.

نوگیاهی رسته دیدی اندرو ** پس بگفتی نام و نفع خود بگو

What medicine art thou? What art thou? What is thy name? To whom art thou hurtful and for whom is thy usefulness?”

تو چه دارویی چیی نامت چیست ** تو زیان کی و نفعت بر کیست

Then every plant would tell its effect and name, saying “I am life to that one, and death to this one. 1290

پس بگفتی هر گیاهی فعل و نام ** که من آن را جانم و این را حمام

I am poison to this one, and sugar to that one: this is my name (inscribed) on the Tablet by (the pen of) the Divine decree.”

من مرین را زهرم و او را شکر ** نام من اینست بر لوح از قدر

Then (by hearing) from Solomon about those plants the physicians became learned and wise authorities (on medicine),

پس طبیبان از سلیمان زان گیا ** عالم و دانا شدندی مقتدی

So that they compiled medical books and were relieving the body from pain.

تا کتبهای طبیبی ساختند ** جسم را از رنج می‌پرداختند

This astronomy and medicine is (knowledge given by) Divine inspiration to the prophets: where is the way for intellect and sense (to advance) towards that which is without (spatial) direction?

این نجوم و طب وحی انبیاست ** عقل و حس را سوی بی‌سو ره کجاست

The particular (individual) intellect is not the intellect (capable) of production: it is only the receiver of science and is in need (of teaching). 1295

عقل جزوی عقل استخراج نیست ** جز پذیرای فن و محتاج نیست

This intellect is capable of being taught and of apprehending, but (only) the man possessed of Divine inspiration gives it the teaching (which it requires).

قابل تعلیم و فهمست این خرد ** لیک صاحب وحی تعلیمش دهد

Assuredly, in their beginning, all trades (crafts and professions) were (derived) from Divine inspiration, but the intellect added (something) to them.

جمله حرفتها یقین از وحی بود ** اول او لیک عقل آن را فزود