Rumi's Masnavi - In the case of one class of people, the dress makes (a man) known: (if he is dressed) in a qabá, they say that he belongs to the vulgar.

In the case of one class of people, the dress makes (a man) known: (if he is dressed) in a qabá, they say that he belongs to the vulgar.

یک گره را خود معرف جامه است ** در قبا گویند کاو از عامه است‏

In the case of one class of people (the distinguishing mark is) the hypocritical appearance of asceticism; (but) light is needed, that (any one) may be a spy on asceticism (and detect its true character). 1475

یک گره را ظاهر سالوس زهد ** نور باید تا بود جاسوس زهد

Light is needed, (a light) purged of cant and noxiousness, that he may know a man without (the evidence of) deed or word,

نور باید پاک از تقلید و غول ** تا شناسد مرد را بی‏فعل و قول‏

And enter into his heart by way of the intellect, and behold his real state and not be confined to tradition.

در رود در قلب او از راه عقل ** نقد او بیند نباشد بند نقل‏

The chosen servants of (God) the Knower of things unseen are, in the spiritual world, the spies on hearts.

بندگان خاص علام الغیوب ** در جهان جان جواسیس القلوب‏

He (such a one) enters within the heart like a fancy: the mystery of the (real) state is unveiled to him.

در درون دل در آید چون خیال ** پیش او مکشوف باشد سر حال‏

In the body of the sparrow what power and faculty is there that is hidden from the intellect of the falcon? 1480

در تن گنجشک چه بود برگ و ساز ** که شود پوشیده آن بر عقل باز

He who has become acquainted with the secrets of Hú (God), what to him is the secret (inmost consciousness) of created beings?

آن که واقف گشت بر اسرار هو ** سر مخلوقات چه بود پیش او

He whose walk is on the spheres, how should it be hard for him to walk on the earth?

آن که بر افلاک رفتارش بود ** بر زمین رفتن چه دشوارش بود

Since iron became wax in the hand of David, what should wax be in his hand, O man of iniquity?

در کف داود کاهن گشت موم ** موم چه بود در کف او ای ظلوم‏

Luqmán was a slave in appearance, a master (in reality): servitude was (only) a frontispiece on his outside.

بود لقمان بنده شکلی خواجه‏ای ** بندگی بر ظاهرش دیباجه‏ای‏

When the master goes to a place where he is not known, he puts (his own) clothes on his slave. 1485

چون رود خواجه به جای ناشناس ** در غلام خویش پوشاند لباس‏

He (himself) puts on the slave's clothes and makes his slave the leader.

او بپوشد جامه‏های آن غلام ** مر غلام خویش را سازد امام‏

He goes behind him on the road, as slaves do, lest any one should recognise him (as the master).

در پیش چون بندگان در ره شود ** تا نباید زو کسی آگه شود

“O slave,” says he, “go you and sit in the place of honour: I will take (your) shoes, like the meanest slave.

گوید ای بنده تو رو بر صدر شین ** من بگیرم کفش چون بنده‏ی کهین‏

Treat (me) roughly and revile me; do not bestow any respect on me.

تو درشتی کن مرا دشنام ده ** مر مرا تو هیچ توقیری منه‏

I hold neglect of service to be your (proper) service, since I have sown the seed of contrivance by dwelling in a foreign land.” 1490

ترک خدمت خدمت تو داشتم ** تا به غربت تخم حیلت کاشتم‏

Masters have performed these slavish offices in order that it might be thought that they were slaves.

خواجگان این بندگیها کرده‏اند ** تا گمان آید که ایشان برده‏اند

They saw their fill of masterdom and were sated (with it): (hence) they have made ready for (doing) the work (of slaves).

چشم پر بودند و سیر از خواجگی ** کارها را کرده‏اند آمادگی‏

On the contrary, these slaves of sensuality have represented themselves as masters of intellect and spirit.

وین غلامان هوا بر عکس آن ** خویشتن بنموده خواجه‏ی عقل و جان‏

From the master (the spiritual man) comes the practice of self-abasement; from the slave (the sensual man) comes naught but slavishness.

آید از خواجه ره افکندگی ** ناید از بنده بغیر بندگی‏

So topsy-turvy, then, are the arrangements between that world and this world. Know this (for sure). 1495

پس از آن عالم بدین عالم چنان ** تعبیت‏ها هست بر عکس این بدان‏

Luqmán's master was aware of this hidden state (of Luqmán); he had seen signs (thereof) in him.

خواجه‏ی لقمان از این حال نهان ** بود واقف دیده بود از وی نشان‏

He knew the secret, (but) quietly drove his ass on that road (pursued his way) for the sake of the good (which he had in view).

راز می‏دانست و خوش می‏راند خر ** از برای مصلحت آن راهبر

He would have set him free at the first, but he sought to content (comply with the wish of) Luqmán,

مر و را آزاد کردی از نخست ** لیک خشنودی لقمان را بجست‏

Because it was Luqmán's desire (to remain a slave), in order that none might know the secret of that brave and generous youth.

ز انکه لقمان را مراد این بود تا ** کس نداند سر آن شیر و فتی‏

What wonder (is it) if you hide your secret from the evil (one)? The wonder is this, that you should hide the secret from yourself. 1500

چه عجب گر سر ز بد پنهان کنی ** این عجب که سر ز خود پنهان کنی‏

Hide your work from your own eyes, that your work may be safe from the evil eye.

کار پنهان کن تو از چشمان خود ** تا بود کارت سلیم از چشم بد

Yield yourself up to the snare of the (Divine) reward, and then, (being) beside yourself, steal something from yourself.

خویش را تسلیم کن بر دام مزد ** و انگه از خود بی‏ز خود چیزی بدزد

They give opium to the wounded man, in order that they may extract the point (of a spear or arrow) from his body.

می‏دهند افیون به مرد زخم‏مند ** تا که پیکان از تنش بیرون کنند

At the hour of death he is torn with pain; he becomes preoccupied with that, and (meanwhile) his spirit (life) is taken away.

وقت مرگ از رنج او را می‏درند ** او بدان مشغول شد جان می‏برند

Inasmuch as, to whatsoever thought you give up your mind, something will secretly be taken away from you, 1505

چون به هر فکری که دل خواهی سپرد ** از تو چیزی در نهان خواهند برد

Whatsoever acquisition you may make, O solicitous one, the thief will enter from the side where you feel safe,

هر چه اندیشی و تحصیلی کنی ** می‏درآید دزد از آن سو کایمنی‏

Become occupied, therefore, with that which is better, in order that the thief may take away from you something that is less (in worth).

پس بدان مشغول شو کان بهتر است ** تا ز تو چیزی برد کان بهتر است‏

When the trader's bales fall into the water, he lays his hands upon the better merchandise.

بار بازرگان چو در آب اوفتد ** دست اندر کاله‏ی بهتر زند

Since something will (certainly) be lost in the water, take leave of the less (worse) and gain (possession of) the better.

چون که چیزی فوت خواهد شد در آب ** ترک کمتر گوی و بهتر را بیاب‏

How the excellence and sagacity of Luqmán became manifest to those who made trial (of him).

ظاهر شدن فضل و زیرکی لقمان پیش امتحان کنندگان

Whatever food they brought to him (Luqmán's master), he would send some one to Luqmán after (receiving it), 1510

هر طعامی کاوریدندی به وی ** کس سوی لقمان فرستادی ز پی‏

That Luqmán might put his hand to (partake of) it, on purpose that the master might eat his (Luqmán's) leavings.

تا که لقمان دست سوی آن برد ** قاصدا تا خواجه پس خوردش خورد

He would eat his remnants and be enraptured: any food that he (Luqmán) did not taste, he (the master) would throw away;

سور او خوردی و شور انگیختی ** هر طعامی کاو نخوردی ریختی‏

Or if he ate (of it), (’twould be) without heart and without appetite: this is (the sign of) an affinity without end.

ور بخوردی بی‏دل و بی‏اشتها ** این بود پیوندی بی‏انتها

They had brought a melon as a present. “Go, my son” said he, “and call Luqmán.”

خربزه آورده بودند ارمغان ** گفت رو فرزند لقمان را بخوان‏

When he cut it and gave him a slice, he ate it as if it were sugar and honey. 1515

چون برید و داد او را یک برین ** همچو شکر خوردش و چون انگبین‏

On account of the pleasure with which he ate (it), he gave him a second (slice), (and went on) till the slices (given him) reached the seventeenth.

از خوشی که خورد داد او را دوم ** تا رسید آن گرچها تا هفدهم‏

One slice remained. He said, “I will eat this (myself), so that I may see what a sweet melon this is.

ماند گرچی گفت این را من خورم ** تا چه شیرین خربزه ست این بنگرم‏

He (Luqmán) eats it with such pleasure that from his delight (all) natures have become eager and craving the morsel.”

او چنین خوش می‏خورد کز ذوق او ** طبعها شد مشتهی و لقمه جو

As soon as he (the master) ate it, by its sourness there was kindled fire (which) blistered his tongue and burnt his throat.

چون بخورد از تلخیش آتش فروخت ** هم زبان کرد آبله هم حلق سوخت‏

He became beside himself for a while on account of its sourness; after that, he said to him, “O (you who are) soul and world, 1520

ساعتی بی‏خود شد از تلخی آن ** بعد از آن گفتش که ای جان و جهان‏

How did you make all this poison an antidote? How did you deem this cruelty to be kindness?

نوش چون کردی تو چندین زهر را ** لطف چون انگاشتی این قهر را

What patience is this? For what reason is this great fortitude? Or, perchance, in your opinion this life of yours is an enemy (which you would fain destroy).

این چه صبر است این صبوری از چه روست ** یا مگر پیش تو این جانت عدوست‏

Why did not you cunningly bring (forward) a plea, saying, ‘I have an excuse (for declining to eat): desist for a while’.”

چون نیاوردی به حیلت حجتی ** که مرا عذری است بس کن ساعتی‏