Rumi's Masnavi - Thou hast devoured our property and art carrying off thy iniquities (to the next world): for what reason was this other injustice (put) on the top (of all the rest)?”

Thou hast devoured our property and art carrying off thy iniquities (to the next world): for what reason was this other injustice (put) on the top (of all the rest)?” 410

مال ما خوردی مظالم می‏بری ** از چه بود این ظلم دیگر بر سری‏

Till afternoon prayers the boy wept; the Shaykh closed his eyes and did not look at him.

تا نماز دیگر آن کودک گریست ** شیخ دیده بست و در وی ننگریست‏

The Shakyh, unconcerned with abuse and opposition, had withdrawn his moon-like face under the coverlet,

شیخ فارغ از جفا و از خلاف ** در کشیده روی چون مه در لحاف‏

Pleased with eternity, pleased with death, joyous, unconcerned with revilement and the talk of high or low.

با ازل خوش با اجل خوش شاد کام ** فارغ از تشنیع و گفت خاص و عام‏

He in whose face the Beloved smiles sweetly, what harm can befall him from the sour looks of (other) people?

آن که جان در روی او خندد چو قند ** از ترش رویی خلقش چه گزند

He on whose eye the Beloved bestows a kiss, how should he grieve at Heaven and its anger? 415

آن که جان بوسه دهد بر چشم او ** کی خورد غم از فلک وز خشم او

On a moonlight night what cares the moon in (the mansion of) Simák for dogs and their barking?

در شب مهتاب مه را بر سماک ** از سگان و عوعو ایشان چه باک‏

The dog is performing his task; the moon is smoothly fulfilling her task by means of her (bright) countenance.

سگ وظیفه‏ی خود به جا می‏آورد ** مه وظیفه‏ی خود به رخ می‏گسترد

Every one is executing his little business: water does not lose purity because of a bit of weed (rubbish).

کارک خود می‏گزارد هر کسی ** آب نگذارد صفا بهر خسی‏

The weeds float weedily (contemptibly) on the surface of the water: the water flows on pure (and) undisturbed.

خس خسانه می‏رود بر روی آب ** آب صافی می‏رود بی‏اضطراب‏

Mustafá (Mohammed) splits the moon at midnight; Abú Lahab from hatred talks drivel. 420

مصطفی مه می‏شکافد نیم شب ** ژاژ می‏خاید ز کینه بو لهب‏

The Messiah (Jesus) brings the dead to life, and the Jew tears his moustache in wrath.

آن مسیحا مرده زنده می‏کند ** و آن جهود از خشم سبلت می‏کند

Does the dog's bark ever reach the moon's ear, especially that Moon who is the chosen of God?

بانگ سگ هرگز رسد در گوش ماه ** خاصه ماهی کاو بود خاص اله‏

The king drinks wine on the bank of the stream till dawn, and in listening to the music is unaware of the croaking of the frogs.

می‏خورد شه بر لب جو تا سحر ** در سماع از بانگ چغزان بی‏خبر

The division of (the money due to) the boy (amongst the creditors) would have been (only a few dángs (for each to pay); (but) the Shaykh's (spiritual) influence stopped that generosity,

هم شدی توزیع کودک دانگ چند ** همت شیخ آن سخا را کرد بند

So that no one should give the boy anything: the power of the Pírs is even greater than this. 425

تا کسی ندهد به کودک هیچ چیز ** قوت پیران از این بیش است نیز

(When) it was (time for) afternoon prayers, a servant came with a tray in his hand from one like Hátim,

شد نماز دیگر آمد خادمی ** یک طبق بر کف ز پیش حاتمی‏

A man of property and condition: he sent it as a present to the Pír (Shaykh), for he knew about him.

صاحب مالی و حالی پیش پیر ** هدیه بفرستاد کز وی بد خبیر

(There were) four hundred dinars, and in a corner of the tray another half-dinar in a piece of paper.

چار صد دینار بر گوشه‏ی طبق ** نیم دینار دگر اندر ورق‏

The servant advanced and did honour to the Shaykh, and laid the tray before the peerless Shaykh.

خادم آمد شیخ را اکرام کرد ** و آن طبق بنهاد پیش شیخ فرد

When he (the Shaykh) uncovered the face of the tray, the people beheld the miracle (manifested) from him. 430

چون طبق را از غطا واکرد رو ** خلق دیدند آن کرامت را از او

Immediately cries of sorrow and lamentation arose from all —“O head of the Shaykhs and (spiritual) kings, what was (the meaning of) this?

آه و افغان از همه برخاست زود ** کای سر شیخان و شاهان این چه بود

What secret is this? Once more, what sovereignty is this, O lord of the lords of mystery?

این چه سر است این چه سلطانی است باز ** ای خداوند خداوندان راز

We knew not. Pardon us. Very deranged were the words that went out from us.

ما ندانستیم ما را عفو کن ** بس پراکنده که رفت از ما سخن‏

We who blindly brandish staffs cannot help breaking lamps.

ما که کورانه عصاها می‏زنیم ** لاجرم قندیلها را بشکنیم‏

We, like deaf men, without having heard a single thing spoken (to us), are answering idly from our own surmise. 435

ما چو کران ناشنیده یک خطاب ** هرزه گویان از قیاس خود جواب‏

We have not taken warning from Moses, who was made shamefaced by disbelief in a Khizr,

ما ز موسی پند نگرفتیم کاو ** گشت از انکار خضری زرد رو

Notwithstanding (that he had) an eye that sped aloft, and the light of his eye was piercing heaven.

با چنان چشمی که بالا می‏شتافت ** نور چشمش آسمان را می‏شکافت‏

O Moses (of this age), through foolishness the eye of a mill-mouse has fanatically set itself against thine eye.”

کرده با چشمت تعصب موسیا ** از حماقت چشم موش آسیا

The Shaykh said, “I forgive all that talk and palaver: it is lawful to you.

شیخ فرمود آن همه گفتار و قال ** من بحل کردم شما را آن حلال‏

The secret of this (matter) was that I besought God: consequently He showed me the right way, 440

سر این آن بود کز حق خواستم ** لاجرم بنمود راه راستم‏

And said, ‘Though that dinar is little, yet (the payment of) it is dependent on the boy's outcry.

گفت آن دینار اگر چه اندک است ** لیک موقوف غریو کودک است‏

Until the halwá-selling boy weeps, the sea of (My) mercy is not aroused’.”

تا نگرید کودک حلوا فروش ** بحر رحمت در نمی‏آید به جوش‏

O brother, the child (boy) is the child (pupil) of your eye: know surely that (the gaining of) your desire is dependent on (tears of) distress.

ای برادر طفل طفل چشم تست ** کام خود موقوف زاری دان درست‏

If you wish that that robe of honour (which you desire) should come (to you), then make the child (pupil) of your eye weep over your body.

گر همی‏خواهی که آن خلعت رسد ** پس بگریان طفل دیده بر جسد

How a certain person frightened an ascetic, saying, “Weep little, lest thou become blind.”

ترسانیدن شخصی زاهد را که کم گری تا کور نشوی

A comrade in the work (of religion) said to an ascetic, “Weep little, lest thine eye come to harm.” 445

زاهدی را گفت یاری در عمل ** کم گری تا چشم را ناید خلل‏

The ascetic said, “The case is not outside of (admits only) two (alternatives): the eye will see, or it will not see, that (Divine) Beauty.

گفت زاهد از دو بیرون نیست حال ** چشم بیند یا نبیند آن جمال‏

If it see the Light of God, what is there to grieve about? How little are two eyes (to him that is) in union with God!

گر ببیند نور حق خود چه غم است ** در وصال حق دو دیده چه کم است‏

And if it shall not see God, let it go! Let such a miserable eye become blind!”

ور نخواهد دید حق را گو برو ** این چنین چشم شقی گو کور شو

Do not grieve for your eye when that Jesus is yours; do not go to the left (but to the right), that he may give you two right (sound) eyes.

غم مخور از دیده کان عیسی تراست ** چپ مرو تا بخشدت دو چشم راست‏

The Jesus of your spirit is present with you: beg aid from him, for he is a goodly aider; 450

عیسی روح تو با تو حاضر است ** نصرت از وی خواه کاو خوش ناصر است‏

But do not every moment lay on the heart of (that) Jesus the unprofitable work of (providing for) a body full of bones,

لیک بیگار تن پر استخوان ** بر دل عیسی منه تو هر زمان‏

Like the fool whom we mentioned in the story for the sake of the righteous.

همچو آن ابله که اندر داستان ** ذکر او کردیم بهر راستان‏

Seek not you from your Jesus the life of the body, ask not from your Moses the wish of a Pharaoh.

زندگی تن مجو از عیسی‏ات ** کام فرعونی مخواه از موسی‏ات‏

Burden not your heart with thoughts of livelihood; livelihood will not fail: be (constant in attendance) at the (Divine) Court.

بر دل خود کم نه اندیشه‏ی معاش ** عیش کم ناید تو بر درگاه باش‏

This body is a tent for the spirit, or like an ark for Noah. 455

این بدن خرگاه آمد روح را ** یا مثال کشتیی مر نوح را

When the Turcoman is there, he will find a tent, especially when he is one held in honour at the Court (of God).

ترک چون باشد بیابد خرگهی ** خاصه چون باشد عزیز درگهی‏

Conclusion of the story of the coming to life of the bones at the prayer of Jesus, on whom be peace!

تمامی قصه‏ی زنده شدن استخوانها به دعای عیسی علیه السلام

Jesus pronounced the Name of God over the bones on account of the young man’s entreaty.

خواند عیسی نام حق بر استخوان ** از برای التماس آن جوان‏

For the sake of that foolish man the decree of God gave life to the form which those bones had possessed.

حکم یزدان از پی آن خام مرد ** صورت آن استخوان را زنده کرد

A black lion sprang forth, smote once with its paw, and destroyed his (bodily) image.

از میان بر جست یک شیر سیاه ** پنجه‏ای زد کرد نقشش را تباه‏