Rumi's Masnavi - A man’s delight is in campaigns (for Islam) and in the glory and pomp (of war); pathico voluptas e pene est. [A man’s delight is in campaigns (for Islam) and in the glory and pomp (of war); a (passive) catamite’s delight is from the penis.]

A man’s delight is in campaigns (for Islam) and in the glory and pomp (of war); pathico voluptas e pene est. [A man’s delight is in campaigns (for Islam) and in the glory and pomp (of war); a (passive) catamite’s delight is from the penis.] 3150

مرد را ذوق غزا و کر و فر ** مر مخنث را بود ذوق‏از ذکر

Nihil est religio et precatio ejus nisi penis: his thought has borne him down to the lowest depth. [His religion and his prayer (is) nothing but the penis: his thought has borne him down to the lowest depth. ]

جز ذکر نه دین او و ذکر او ** سوی اسفل برد او را فکر او

Though he rise to the sky, be not afraid of him, for (it is only) in love of lowness (degradation) he has studied (and gained eminence).

گر بر آید بر فلک از وی مترس ** کاو بعشق سفل آموزید درس‏

He gallops his horse towards lowness, albeit he rings the bell (proclaims that he is going) aloft.

او بسوی سفل می‏راند فرس ** گر چه سوی علو جنباند جرس‏

What is there to fear from the flags of beggars?—for those flags are (but) a means for (getting) a mouthful of bread.

از علمهای گدایان ترس چیست ** کان علمها لقمه‏ی نان را رهی است‏

Timet puer quidam hominem corpulentum. “Ne timueris,” inquit, “O puer; ego enim vir non sum.” [About a boy’s fear of the corpulent man and how that person said, “Don’t be afraid, O boy, since I am not manly.”]

ترسیدن کودک از آن شخص صاحب جثه و گفتن آن شخص که ای کودک مترس که من نامردم‏

Juvenis robustus puerum deprehendit solum. Palluit timore puer ne forte homo impetum faceret. [A stout youth found a boy alone. The boy turned pale from fear of the man’s intention (to attack).] 3155

کنگ زفتی کودکی را یافت فرد ** زرد شد کودک ز بیم قصد مرد

“Securus esto,” inquit, “mi pulcher; tu enim super me eris.” [He (the man) said, “Be secure, O my lovely one, since you will be on top of me. ]

گفت ایمن باش ای زیبای من ** که تو خواهی بود بر بالای من‏

Etiamsi terribilis (aspectu) sum, scito me impotentem esse ad coitum: me sicut camelum conscende, propelle.” [“Although I am dreadful (in appearance), know me (to be an impotent) catamite. Mount me like a camel (and) thrust.”]

من اگر هولم مخنث دان مرا ** همچو اشتر بر نشین می‏ران مرا

(With) the appearance of men and the reality like this— Adam without, the accursed Devil within—

صورت مردان و معنی این چنین ** از برون آدم درون دیو لعین‏

O you that are big as the people of ‘Ád, you resemble the drum against which a branch was beaten by the wind.

آن دهل را مانی ای زفت چو عاد ** که بر او آن شاخ را می‏کوفت باد

A fox abandoned his prey for the sake of a drum like a wind-filled leathern bag, 3160

روبهی اشکار خود را باد داد ** بهر طبلی همچو خیک پر ز باد

(But) when he found no (real) fatness in the drum, he said, “A hog is better than this empty bag.”

چون ندید اندر دهل او فربهی ** گفت خوکی به ازین خیک تهی‏

Foxes are afraid of the noise of the drum; (but) the wise man beats it ever so much, saying, “Speak not!”

روبهان ترسند ز آواز دهل ** عاقلش چندان زند که لا تقل‏

The story of an archer and his fear of a horseman who was riding in a forest.

قصه‏ی تیر اندازی و ترسیدن او از سواری که در بیشه می‏رفت‏

A horseman, armed and very terrible (in appearance), was riding in the forest on a high-bred horse.

یک سواری با سلاح و بس مهیب ** می‏شد اندر بیشه بر اسبی نجیب‏

An expert archer espied him, and then from fear of him drew his bow,

تیر اندازی به حکم او را بدید ** پس ز خوف او کمان را در کشید

To shoot an arrow. The horseman shouted to him, “I am a weakling, though my body is big. 3165

تا زند تیری سوارش بانگ زد ** من ضعیفم گر چه زفت استم جسد

Take heed! Take heed! Do not regard my bigness, for in the hour of battle I am less than an old woman.”

هان و هان منگر تو در زفتی من ** که کمم در وقت جنگ از پیر زن‏

“Pass on,” said he; “thou hast spoken well, else by reason of my fear I should have shot a barb at thee.”

گفت رو که نیک گفتی ور نه نیش ** بر تو می‏انداختم از ترس خویش‏

Many are they whom implements of war have slain, (since they held) such a sword in their hands, without the manhood (to use it).

بس کسان را کالت پیکار کشت ** بی‏رجولیت چنان تیغی به مشت‏

If you don the armour of Rustams, your soul goes (your life is lost) when you are not the man for it.

گر بپوشی تو سلاح رستمان ** رفت جانت چون نباشی مرد آن‏

Make your soul a shield and drop the sword, O son: whoever is headless (selfless) saves his head from this King. 3170

جان سپر کن تیغ بگذار ای پسر ** هر که بی‏سر بود از این شه برد سر

Those weapons of yours are your (selfish) contriving and plotting; they have sprung from you and at the same time have wounded your soul.

آن سلاحت حیله و مکر تو است ** هم ز تو زایید و هم جان تو خست‏

Since you have gained nothing by these contrivings, abandon contrivance, that happy fortunes may meet (you).

چون نکردی هیچ سودی زین حیل ** ترک حیلت کن که پیش آید دول‏

Since you have not for one moment enjoyed (any) fruit from the arts (of the schools), bid farewell to the arts, and seek always the Lord of bounties.

چون که یک لحظه نخوردی بر ز فن ** ترک فن گو می‏طلب رب المنن‏

Since these sciences bring you no blessing, make yourself a dunce and leave ill luck behind.

چون مبارک نیست بر تو این علوم ** خویشتن گولی کن و بگذر ز شوم‏

Like the angels, say, “We have no knowledge, O God, except what Thou hast taught us.” 3175

چون ملایک گو که لا علم لنا ** یا الهی غیر ما علمتنا

Story of the desert Arab and his putting sand in the sack and the philosopher's rebuking him.

قصه‏ی اعرابی و ریگ در جوال کردن و ملامت کردن آن فیلسوف او را

A certain Arab of the desert loaded a camel with two big sacks—(there was) one full of grain.

یک عرابی بار کرده اشتری ** دو جوال زفت از دانه پری‏

He was seated on the top of both sacks. A glib philosopher questioned him.

او نشسته بر سر هر دو جوال ** یک حدیث انداز کرد او را سؤال‏

He asked him about his native land and led him to talk and said many fine things in the course of (his) enquiry.

از وطن پرسید و آوردش به گفت ** و اندر آن پرسش بسی درها بسفت‏

Afterwards he said to him, “What are these two sacks filled with? Tell (me) the truth of the matter.”

بعد از آن گفتش که این هر دو جوال ** چیست آگنده بگو مصدوق حال‏

He replied, “In one sack I have wheat; in the other is some sand—not food for men.” 3180

گفت اندر یک جوالم گندم است ** در دگر ریگی نه قوت مردم است‏

“Why,” he asked, “did you load this sand?” “In order that the other sack might not remain alone,” he replied.

گفت تو چون بار کردی این رمال ** گفت تا تنها نماند آن جوال‏

“For wisdom's sake,” said he, “pour half the wheat of that pannier into the other,

گفت نیم گندم آن تنگ را ** در دگر ریز از پی فرهنگ را

So that the sacks may be lightened, and the camel too.” He (the Arab) cried, “Bravo! O clever and noble sage!

تا سبک گردد جوال و هم شتر ** گفت شاباش ای حکیم اهل و حر

Such subtle thought and excellent judgement! And you so naked, (journeying) on foot and in fatigue!”

این چنین فکر دقیق و رای خوب ** تو چنین عریان پیاده در لغوب‏

The good man took pity on the philosopher and resolved to mount him on the camel. 3185

رحمتش آمد بر حکیم و عزم کرد ** کش بر اشتر بر نشاند نیک مرد

He said to him again, “O fair-spoken sage, explain a little about your own circumstances as well.

باز گفتش ای حکیم خوش سخن ** شمه‏ای از حال خود هم شرح کن‏

(With) such intelligence and talent as you have, are you a vizier or a king? Tell the truth.”

این چنین عقل و کفایت که تراست ** تو وزیری یا شهی بر گوی راست‏

He answered, “I am not (either of) these two: I am of the common folk. Look at my appearance and dress.”

گفت این هر دو نیم از عامه‏ام ** بنگر اندر حال و اندر جامه‏ام‏

He asked, “How many camels have you? How many oxen?” “I have neither these nor those,” he replied: “do not dig at me.”

گفت اشتر چند داری چند گاو ** گفت نه این و نه آن ما را مکاو

He said, “At any rate, what goods have you in your shop?” He answered, “Where have I a shop, and where a dwelling-place?” 3190

گفت رختت چیست باری در دکان ** گفت ما را کو دکان و کو مکان‏

“Then,” said he, “I will ask about money. How much money (have you)?—for you are a solitary wanderer and one whose counsel is prized.

گفت پس از نقد پرسم نقد چند ** که تویی تنها رو و محبوب پند

With you is the elixir which changes the copper of the world (into) gold: your understanding and knowledge are inlaid with pearls.”

کیمیای مس عالم با تو است ** عقل و دانش را گهر تو بر تو است‏

“By God,” he replied, “O chief of the Arabs, in my whole property there is not the means of (buying) food for the night.

گفت و الله نیست یا وجه العرب ** در همه ملکم وجوه قوت شب‏

I run about with bare feet and naked body. If any one will give me a loaf of bread—thither I go.

پا برهنه تن برهنه می‏دوم ** هر که نانی می‏دهد آن جا روم‏

From this wisdom and learning and excellence (of mind) I have got nothing but phantasy and headache.” 3195

مر مرا زین حکمت و فضل و هنر ** نیست حاصل جز خیال و درد سر

Then the Arab said to him, “Begone far from my side, so that your ill-luck may not rain upon me.

پس عرب گفتش که شو دور از برم ** تا نبارد شومی تو بر سرم‏

Take far away from me that unlucky wisdom of yours: your speech is unlucky for (all) the people of the time.

دور بر آن حکمت شومت ز من ** نطق تو شرم است بر اهل زمن‏

Either go you in that direction, and I will run in this direction; or if your way be forwards, I will go back.

یا تو آن سو رو من این سو می‏دوم ** ور ترا ره پیش من واپس روم‏

One sack of wheat and the other of sand is better for me than these vain contrivings.

یک جوالم گندم و دیگر ز ریگ ** به بود زین حیله‏های مرده‏ریگ‏