Rumi's Masnavi - (But) to Bú Musaylim remained the title of Kadhdháb (Liar), to Mohammed remained (the title of) Ulu ’l-albáb (Endowed with understanding).

(But) to Bú Musaylim remained the title of Kadhdháb (Liar), to Mohammed remained (the title of) Ulu ’l-albáb (Endowed with understanding).

بو مسیلم را لقب کذاب ماند ** مر محمد را اولو الالباب ماند

The wine of God, its seal (last result) is pure musk, (but) as for (the other) wine, its seal is stench and torment

آن شراب حق ختامش مشک ناب ** باده را ختمش بود گند و عذاب‌‌

Story of the Jewish king who for bigotry's sake used to slay the Christians.

داستان آن پادشاه جهود که نصرانیان را می‌‌کشت از بهر تعصب

Amongst the Jews there was a king who wrought oppression, an enemy of Jesus and a destroyer of Christians.

بود شاهی در جهودان ظلم ساز ** دشمن عیسی و نصرانی گداز

’Twas the epoch of Jesus and the turn was his: he was the soul of Moses, and Moses the soul of him; 325

عهد عیسی بود و نوبت آن او ** جان موسی او و موسی جان او

(But) the squint-eyed (double-seeing) king separated in the way of God those two Divine (prophets) who were (really) in accord (with each other).

شاه احول کرد در راه خدا ** آن دو دمساز خدایی را جدا

The master said to a squint-eyed (pupil), “Come on; go, fetch that bottle out of the room.”

گفت استاد احولی را کاندر آ ** رو برون آر از وثاق آن شیشه را

Said the squint-eyed one: “Which of the two bottles shall I bring to you? Explain fully.”

گفت احول ز ان دو شیشه من کدام ** پیش تو آرم بکن شرح تمام‌‌

“There are not two bottles,” replied the master; “go, leave off squinting and do not be seeing more (than one).”

گفت استاد آن دو شیشه نیست رو ** احولی بگذار و افزون بین مشو

“O master,” said he, “don't chide me.” Said the master, “Smash one of those two.” 330

گفت ای استا مرا طعنه مزن ** گفت استا ز ان دو یک را در شکن‌‌

The bottle was one, though in his eyes it seemed two; when he broke the bottle, there was no other.

شیشه یک بود و به چشمش دو نمود ** چون شکست او شیشه را دیگر نبود

When one was broken, both vanished from sight: a man is made squint-eyed by (evil) propensity and anger.

چون یکی بشکست هر دو شد ز چشم ** مردم احول گردد از میلان و خشم‌‌

Anger and lust make a man squint-eyed, they change the spirit (so that it departs) from rectitude.

خشم و شهوت مرد را احول کند ** ز استقامت روح را مبدل کند

When self-interest appears, virtue becomes hidden: a hundred veils rise from the heart to the eye.

چون غرض آمد هنر پوشیده شد ** صد حجاب از دل به سوی دیده شد

When the cadi lets bribery gain hold of his heart, how should he know the wronger from the wretched victim of wrong? 335

چون دهد قاضی به دل رشوت قرار ** کی شناسد ظالم از مظلوم زار

The king, from Jewish rancour, became so squint-eyed that (we cry), “Mercy, O Lord, mercy (save us from such an affliction)!”

شاه از حقد جهودانه چنان ** گشت احول کالامان یا رب امان‌‌

He slew hundreds of thousands of wronged (innocent) believers, saying, “I am the protection and support of the religion of Moses.”

صد هزاران مومن مظلوم کشت ** که پناهم دین موسی را و پشت‌‌

How the vizier instructed the king to plot.

آموختن وزیر مکر پادشاه را

He had a vizier, a miscreant and ogler (deceiver), who by reason of (his exceeding) guile would tie knots on water.

او وزیری داشت گبر و عشوه‌‌ده ** کاو بر آب از مکر بر بستی گره‌‌

“The Christians,” said he, “seek to save their lives; they hide their religion from the king.

گفت ترسایان پناه جان کنند ** دین خود را از ملک پنهان کنند

Slay them not, for slaying (them) is useless: religion hath no smell, it is not musk and aloes-wood. 340

کم کش ایشان را که کشتن سود نیست ** دین ندارد بوی، مشک و عود نیست‌‌

The secret is concealed in a hundred coverings: its outward form is (in agreement) with thee, (but) the inward (reality) is (in) disagreement.”

سر پنهان است اندر صد غلاف ** ظاهرش با تست و باطن بر خلاف‌‌

The king said to him: “Tell (me), then, what is the (best) plan? What is the remedy against that deceit and imposture?—

شاه گفتش پس بگو تدبیر چیست ** چاره‌‌ی آن مکر و ان تزویر چیست‌‌

So that there may not remain a single Christian in the world, neither one whose religion is manifest nor one who is concealed.”

تا نماند در جهان نصرانیی ** نی هویدا دین و نی پنهانیی‌‌

“O king,” said he, “cut off my ears and hands, rip my nose and lips by bitter (cruel) decree;

گفت ای شه گوش و دستم را ببر ** بینی‌‌ام بشکاف و لب در حکم مر

Then bring me under the gallows, that an intercessor may plead for me. 345

بعد از آن در زیر دار آور مرا ** تا بخواهد یک شفاعت‌‌گر مرا

Do this deed in the place for (public) proclamation, on a highway where roads run in four directions.

بر منادی گاه کن این کار تو ** بر سر راهی که باشد چار سو

Then banish me from thy presence to a distant land, that I may cast mischief and confusion amongst them.

آن گهم از خود بران تا شهر دور ** تا در اندازم در ایشان شر و شور

How the vizier brought the Christians into doubt and perplexity.

تلبیس وزیر با نصارا

Then I will say (to them), ‘I am secretly a Christian. O God who knowest (all) things hidden, Thou knowest me.

پس بگویم من به سر نصرانی‌‌ام ** ای خدای راز دان می‌‌دانی‌‌ام‌‌

The king was informed of my (Christian) faith and from bigotry sought to take my life.

شاه واقف گشت از ایمان من ** وز تعصب کرد قصد جان من‌‌

I wished to hide my religion from the king and profess his religion, 350

خواستم تا دین ز شه پنهان کنم ** آن که دین اوست ظاهر آن کنم‌‌

(But) the king got a scent of my inmost beliefs, and my words were suspected (when I stood) before the king.

شاه بویی برد از اسرار من ** متهم شد پیش شه گفتار من‌‌

He said, “Your words are like a needle in bread (specious but pernicious); there is a window between my heart and yours.

گفت گفت تو چو در نان سوزن است ** از دل من تا دل تو روزن است‌‌

Through that window I have seen your (real) state: I see your state and will not heed your words.”

من از آن روزن بدیدم حال تو ** حال تو دیدم ننوشم قال تو

Had not the spirit of Jesus been my aid, he would in Jewish fashion have torn me to pieces.

گر نبودی جان عیسی چاره‌‌ام ** او جهودانه بکردی پاره‌‌ام‌‌

For Jesus' sake I would yield my life and give my head and lay on myself (confess) myriads of obligations to him. 355

بهر عیسی جان سپارم سر دهم ** صد هزاران منتش بر خود نهم‌‌

I do not grudge Jesus my life, but full well am I versed in the knowledge of his religion.

جان دریغم نیست از عیسی و لیک ** واقفم بر علم دینش نیک نیک‌‌

Grief was coming over me (it seemed to me a pity) that that holy religion should perish amongst those who are ignorant (of it).

حیف می‌‌آمد مرا کان دین پاک ** در میان جاهلان گردد هلاک‌‌

Thanks be to God and to Jesus that I have become a guide to the true faith.

شکر ایزد را و عیسی را که ما ** گشته‌‌ایم آن کیش حق را رهنما

I have escaped from Jews and Judaism so (entirely) that I have bound my waist with a (Christian) girdle.

از جهود و از جهودی رسته‌‌ام ** تا به زناری میان را بسته‌‌ام‌‌

The (present) epoch is the epoch of Jesus. O men, hearken with your souls unto the mysteries of his religion!’” 360

دور دور عیسی است ای مردمان ** بشنوید اسرار کیش او به جان‌‌

The king did to him that deed (mutilation) which he had proposed: the people remained in amazement at that hidden (mysterious) plot.

کرد با وی شاه آن کاری که گفت ** خلق حیران مانده ز ان مکر نهفت‌‌

He (the king) drove him away to the Christians. After that, he (the vizier) began to proselytise.

راند او را جانب نصرانیان ** کرد در دعوت شروع او بعد از آن‌‌

How the Christians let themselves be duped by the vizier.

قبول کردن نصارا مکر وزیر را

Myriads of Christian men gathered round him, little by little, in his abode,

صد هزاران مرد ترسا سوی او ** اندک اندک جمع شد در کوی او

(While) he secretly expounded to them the mysteries of Gospel and girdle and prayer.

او بیان می‌‌کرد با ایشان به راز ** سر انگلیون و زنار و نماز

Outwardly he was a preacher of (religious) ordinances, but inwardly he was (as) the whistle and snare (of the fowler). 365

او به ظاهر واعظ احکام بود ** لیک در باطن صفیر و دام بود

On this account some Companions (of Mohammed) begged of the Prophet (that he would acquaint them with) the deceitfulness of the ghoul-like soul,

بهر این بعضی صحابه از رسول ** ملتمس بودند مکر نفس غول‌‌

Saying, “What of hidden selfish interests does it mingle in acts of worship and in pure spiritual devotion?”

کاو چه آمیزد ز اغراض نهان ** در عبادتها و در اخلاص جان‌‌

They were not seeking from him excellence of piety; they were inquiring where lay the outward defect.

فضل طاعت را نجستندی از او ** عیب ظاهر را بجستندی که کو

Hair by hair, speck by speck, they were recognising the deceitfulness of the fleshly soul as (plainly as the difference of) the rose from parsley.

مو به مو و ذره ذره مکر نفس ** می‌‌شناسیدند چون گل از کرفس‌‌

Even the hair-splitters (the most scrupulous) of the Companions used to become distraught in spirit at the (Prophet's) admonition to them (the inquirers). 370

موشکافان صحابه هم در آن ** وعظ ایشان خیره گشتندی به جان‌‌

How the Christians followed the vizier.

متابعت نصارا وزیر را

The Christians all gave their hearts to him: what (how great), indeed, is the strength of the (blind) conformity of the vulgar!

دل بدو دادند ترسایان تمام ** خود چه باشد قوت تقلید عام‌‌