Rumi's Masnavi - Your stock of knowledge is like the sound of (the fowler's) whistle: it is the cry of birds, but it is bird-ensnaring.

Your stock of knowledge is like the sound of (the fowler's) whistle: it is the cry of birds, but it is bird-ensnaring.

معرفتهای تو چون بانگ صفیر ** بانگ مرغانی است لیکن مرغ گیر

That (whistle) has waylaid myriads of birds, the bird (in each case) being duped (by the fancy) that a friend is come.

صد هزاران مرغ را آن ره زده ست ** مرغ غره کاشنایی آمده ست‏

When it hears in the air the sound of the whistle, it comes (down) from the air and is made captive here. 2660

در هوا چون بشنود بانگ صفیر ** از هوا آید شود اینجا اسیر

Through your deceit the people of Noah are in lamentation: they have hearts charred and bosoms (torn) to shreds.

قوم نوح از مکر تو در نوحه‏اند ** دل کباب و سینه شرحه شرحه‏اند

You gave ‘Ád in this world to the wind (of destruction): you cast (them) into torment and sorrows.

عاد را تو باد دادی در جهان ** در فگندی در عذاب و اندهان‏

Through you was the stoning of the people of Lot: through you were they sunk in the black rain-water.

از تو بود آن سنگسار قوم لوط ** در سیاه آبه ز تو خوردند غوط

Through you was the brain of Nimrod crumbled, O you that have raised thousands of turmoils!

مغز نمرود از تو آمد ریخته ** ای هزاران فتنه‏ها انگیخته‏

Through you the intelligence of Pharaoh, the acute and sage, became blinded, (so that) he found no understanding. 2665

عقل فرعون ذکی فیلسوف ** کور گشت از تو نیابید او وقوف‏

Through you also Bú Lahab became an unworthy one; through you also Bu ’l- Hakam became a Bú Jahl.

بو لهب هم از تو نااهلی شده ** بو الحکم هم از تو بو جهلی شده‏

O you that on this chessboard, for the sake of remembrance, have checkmated hundreds of thousands of masters,

ای بر این شطرنج بهر یاد را ** مات کرده صد هزار استاد را

O you by whose difficult attacking moves (our) hearts have been burned and your (own) heart has been blackened,

ای ز فرزین بندهای مشکلت ** سوخته دلها سیه گشته دلت‏

You are the sea of cunning, (and all) the creatures (are but) a drop: you are like a mountain and (we) simple ones (are but) a mote.

بحر مکری تو خلایق قطره‏ای ** تو چو کوهی وین سلیمان ذره‏ای‏

Who shall escape from your cunning, O adversary? We are drowned in the flood, except them that are protected (by God). 2670

کی رهد از مکر تو ای مختصم ** غرق طوفانیم الا من عصم‏

By you many a fortunate star has been burned: by you many an army and host have been scattered.”

بس ستاره‏ی سعد از تو محترق ** بس سپاه و جمع از تو مفترق‏

How Iblís again replied to Mu‘áwiya.

باز جواب گفتن ابلیس معاویه را

Iblís said to him, “Unravel these knot (and apprehend the matter): I am the touchstone for the false coin and the true.

گفت ابلیسش گشای این عقد را ** من محکم قلب را و نقد را

God hath made me the test of lion and cur, God hath made me the test of genuine coin and counterfeit.

امتحان شیر و کلبم کرد حق ** امتحان نقد و قلبم کرد حق‏

When have I blackened the false coin's face? I am the money-changer: I have (only) valued it.

قلب را من کی سیه رو کرده‏ام ** صیرفی‏ام قیمت او کرده‏ام‏

To the good I act as guide, the dry branches I rip off. 2675

نیکوان را ره نمایی می‏کنم ** شاخه‏های خشک را بر می‏کنم‏

I lay these (different) sorts of fodder (before people)—for what purpose? In order that it may be seen of what kind the animal is.

این علفها می‏نهم از بهر چیست ** تا پدید آید که حیوان جنس کیست‏

When a wolf bears young to an antelope, and there is some doubt whether it (the young one) has the nature of wolf or antelope,

گرگ از آهو چو زاید کودکی ** هست در گرگیش و آهویی شکی‏

Drop you grass and bones in front of it (and see) to which side it quickly steps.

تو گیاه و استخوان پیشش بریز ** تا کدامین سو کند او گام تیز

If it comes towards the bones, it is canine; and if it craves the grass, it is assuredly of the antelope race.

گر به سوی استخوان آید سگ است ** ور گیا خواهد یقین آهو رگ است‏

A wrath and a mercy were wedded to one another: from these twain was born the world of good and evil. 2680

قهر و لطفی جفت شد با همدگر ** زاد از این هر دو جهانی خیر و شر

Offer grass and bones, offer the food of the flesh and the food of the spirit.

تو گیاه و استخوان را عرضه کن ** قوت نفس و قوت جان را عرضه کن‏

If he seek the food of the flesh, he is bobtailed (worthless), and if he desire the food of the spirit, he is a (spiritual) chief.

گر غذای نفس جوید ابتر است ** ور غذای روح خواهد سرور است‏

If he serve the body, he is an ass; and if he go into the sea of the spirit, he will find pearls.

گر کند او خدمت تن هست خر ** ور رود در بحر جان یابد گهر

Although these twain—good and evil—are different, yet these twain are (engaged) in one work.

گر چه این دو مختلف خیر و شراند ** لیک این هر دو به یک کار اندراند

The prophets offer devotions, the enemies (of God) offer lusts. 2685

انبیا طاعات عرضه می‏کنند ** دشمنان شهوات عرضه می‏کنند

How should I make the good man bad? I am not God. I am (only) a prompter, I am not their creator.

نیک را چون بد کنم یزدان نی‏ام ** داعیم من خالق ایشان نی‏ام‏

(How) should I make the fair foul? I am not the Lord. I am (only) a mirror for the foul and the fair.

خوب را من زشت سازم رب نه‏ام ** زشت را و خوب را آیینه‏ام‏

The Hindoo burnt a mirror in vexation, saying, ‘This (mirror) causes a man to look black-faced.’

سوخت هندو آینه از درد را ** کاین سیه رو می‏نماید مرد را

He (God) hath made me an informer and truth-teller, that I may tell where the ugly one is and where the beautiful.

او مرا غماز کرد و راست گو ** تا بگویم زشت کو و خوب کو

I am a witness: how is prison (the right place) for a witness? I do not deserve (to go to) prison, God is the witness (to my innocence). 2690

من گواهم بر گوا زندان کجاست ** اهل زندان نیستم ایزد گواست‏

Wherever I see a fruitful sapling, I foster (it) diligently like a nurse.

هر کجا بینم نهال میوه‏دار ** تربیتها می‏کنم من دایه‏وار

Wherever I see a sour and dry tree, I cut it down, in order that the musk may be delivered (separated) from the dung.

هر کجا بینم درخت تلخ و خشک ** می‏برم تا وارهد از پشک مشک‏

The dry (tree) says to the gardener, ‘O young man, why do you cut off my head without fault (on my part)?’

خشک گوید باغبان را کای فتی ** مر مرا چه می‏بری سر بی‏خطا

The gardener says, ‘Be silent, O evil-natured one! Is not thy dryness sin enough in thee?’

باغبان گوید خمش ای زشت خو ** بس نباشد خشکی تو جرم تو

The dry (tree) says, ‘I am straight, I am not crooked: why are you houghing me (who am) without guilt?’ 2695

خشک گوید راستم من کژ نی‏ام ** تو چرا بی‏جرم می‏بری پیم‏

The gardener says, ‘Hadst thou been blest, would that thou wert crooked (if only) thou wert moist (full of sap).

باغبان گوید اگر مسعودی‏ای ** کاشکی کژ بودی‏ای تر بودی‏ای‏

Thou wouldst have drawn (into thyself) the Water of Life: thou wouldst have been steeped in the Water of Life.

جاذب آب حیاتی گشته‏ای ** اندر آب زندگی آغشتی‏ای‏

Thy seed and thy root were bad, and thou hast not been joined to a good tree.

تخم تو بد بوده است و اصل تو ** با درخت خوش نبوده وصل تو

If the sour branch be joined to a sweet one, that sweetness will strike (impress itself) on its nature.’”

شاخ تلخ ار با خوشی وصلت کند ** آن خوشی اندر نهادش بر زند

How Mu‘áwiya dealt sternly with Iblís.

عنف کردن معاویه با ابلیس‏

Said the Amír, “O brigand, do not argue: there is no way for you (to penetrate) into me, (so) do not seek the way. 2700

گفت امیر ای راه زن حجت مگو ** مر ترا ره نیست در من ره مجو

You are a brigand, and I am a stranger and merchant: how should I purchase any garments that you may bring?

ره زنی و من غریب و تاجرم ** هر لباساتی که آری کی خرم‏

Do not prowl about my property, infidel as you are: you are not one to buy the property of anybody.

گرد رخت من مگرد از کافری ** تو نه ای رخت کسی را مشتری‏

The brigand is not a buyer for (from) any person, and if he seem to be a buyer, ’tis (only his) deceit and artfulness.

مشتری نبود کسی را راه زن ** ور نماید مشتری مکر است و فن‏

I wonder what this envier has in his gourd! O God, help us against this enemy!

تا چه دارد این حسود اندر کدو ** ای خدا فریاد ما را زین عدو

If he pronounce one more screed (of his spells) over me, this brigand will rob me of the mantle (of my faith). 2705

گر یکی فصلی دگر در من دمد ** در رباید از من این ره زن نمد

How Mu‘áwiya complained of Iblís to the most high God and besought His aid.

نالیدن معاویه به حضرت حق تعالی از ابلیس و نصرت خواستن‏

O God, this talk of his is like smoke: take my hand (and help me), or else my raiment is blackened.

این حدیثش همچو دود است ای اله ** دست گیر ار نه گلیمم شد سیاه‏

I cannot prevail in argument with Iblís, for he leads every one, noble and base (alike), into temptation.

من به حجت بر نیایم با بلیس ** کاوست فتنه‏ی هر شریف و هر خسیس‏