Rumi's Masnavi - That which I know of the (spiritual) endowments of that comrade (of mine) would not be believed by thee: what shall I say, O noble (king)?”

That which I know of the (spiritual) endowments of that comrade (of mine) would not be believed by thee: what shall I say, O noble (king)?”

آن چه می‏دانم ز وصف آن ندیم ** باورت ناید چه گویم ای کریم‏

The King said, “Now speak of your own (case); how long will you speak of what concerns this or that one?

شاه گفت اکنون از آن خود بگو ** چند گویی آن این و آن او

What do you possess and what have you gained? What pearls have you fetched from the bottom of the Sea?

تو چه داری و چه حاصل کرده‏ای ** از تگ دریا چه در آورده‏ای‏

On the day of death this sense-perception of yours will vanish: have you the spiritual light that should be the companion of your heart? 940

روز مرگ این حس تو باطل شود ** نور جان داری که یار دل شود

When dust shall fill these eyes in the tomb, have you that which will make the grave bright?

در لحد کاین چشم را خاک آگند ** هستت آن چه گور را روشن کند

At the time when your hands and feet shall be torn in shreds, have you wings and plumes that your spirit may fly aloft?

آن زمان که دست و پایت بر درد ** پر و بالت هست تا جان بر پرد

At the time when this animal soul is no more, it behoves you to set the everlasting spirit in its place.

آن زمان کاین جان حیوانی نماند ** جان باقی بایدت بر جا نشاند

The stipulation of (implied in) he that comes with good (shall be rewarded tenfold) does not consist in doing (good); it consists in bringing this good to the presence of God.

شرط من جا بالحسن نه کردن است ** این حسن را سوی حضرت بردن است‏

You have a substance (essence) human or asinine (bestial): (bring that to God): how can you bring (to Him) these accidents (of word or deed) which have passed away? 945

جوهری داری ز انسان یا خری ** این عرضها که فنا شد چون بری‏

As regards these accidents of prayer and fasting—since (that which) does not endure for two moments becomes naught—

این عرضهای نماز و روزه را ** چون که لا یبقی زمانین انتفی‏

’Tis impossible to carry over the accidents (into another state); but they (may) take away diseases (defects) from the substance,

نقل نتوان کرد مر اعراض را ** لیک از جوهر برند امراض را

So that the substance becomes changed by means of this accident, as when disease is removed by abstinence.

تا مبدل گشت جوهر زین عرض ** چون ز پرهیزی که زایل شد مرض‏

By exertion abstinence, (which is) the accident, becomes the substance: through abstinence the acrid mouth becomes (sweet as) honey.

گشت پرهیز عرض جوهر به جهد ** شد دهان تلخ از پرهیز شهد

Land, through sowing, is turned into ears of corn; remedies for the hair turn the hair into chains (make it long and curly). 950

از زراعت خاکها شد سنبله ** داروی مو کرد مو را سلسله‏

Conjugal intercourse was the accident; it passed away, and the substance, (which is) the child, was produced from us.

آن نکاح زن عرض بد شد فنا ** جوهر فرزند حاصل شد ز ما

The mating of horse or camel is the accident; the object is the birth of the colt, (which is) the substance.

جفت کردن اسب و اشتر را عرض ** جوهر کره بزاییدن غرض‏

Similarly, the planting of the garden is the accident; the produce (of the garden) became the substance: take ( it and) behold the object!

هست آن بستان نشاندن هم عرض ** گشت جوهر کشت بستان نک غرض‏

Regard, also, the practice of alchemy as the accident; if a substance is produced by that alchemy, bring (it into view).

هم عرض دان کیمیا بردن بکار ** جوهری ز آن کیمیا گر شد بیار

Burnishing is the accident, O prince; from this accident is born the substance, purity. 955

صیقلی کردن عرض باشد شها ** زین عرض جوهر همی‏زاید صفا

Do not say, then, ‘I have done deeds’; show the income (fruit) of those accidents, do not evade (my request).

پس مگو که من عملها کرده‏ام ** دخل آن اعراض را بنما مرم‏

This attribution of qualities is (only) an accident. Be silent: do not kill for sacrifice the goat's shadow!”

این صفت کردن عرض باشد خمش ** سایه‏ی بز را پی قربان مکش‏

The slave said, “O King, the mind cannot but despair if you say that accidents are not carried over.

گفت شاها بی‏قنوط عقل نیست ** گر تو فرمایی عرض را نقل نیست‏

O King, there is nothing but despair for the servant (of God), if the accident that has gone is not coming back.

پادشاها جز که یاس بنده نیست ** گر عرض کان رفت باز آینده نیست‏

If there were no carrying over and resurrection of accidents, action would be vain and words (mere) babble. 960

گر نبودی مر عرض را نقل و حشر ** فعل بودی باطل و اقوال فشر

These accidents are carried over in another guise: the resurrection of everything mortal is another (mode of) existence.

این عرضها نقل شد لونی دگر ** حشر هر فانی بود کونی دگر

The carrying over of everything is just as befits it: what befits the herd is its drover.

نقل هر چیزی بود هم لایقش ** لایق گله بود هم سایقش‏

At the time of the Resurrection every accident has a (particular) form, and the form of every accident has a turn (of appearing before God).

وقت محشر هر عرض را صورتی است ** صورت هر یک عرض را نوبتی است‏

Look on thyself. Wert not thou an accident—the movement of copulation, and copulation with a purpose?

بنگر اندر خود نه تو بودی عرض ** جنبش جفتی و جفتی با غرض‏

Look on houses and edifices: they were as tales in the (mind of) the architect. 965

بنگر اندر خانه و کاشانه‏ها ** در مهندس بود چون افسانه‏ها

Such-and-such a house, which seemed to us beautiful, of which the hall, roof, and door were well-proportioned—

آن فلان خانه که ما دیدیم خوش ** بود موزون صفه و سقف و درش‏

(’Twas) the accident (design) and ideas (proceeding) from the architect (that) brought the tools (into existence) and the pillars (which come) from the forests.

از مهندس آن عرض و اندیشه‏ها ** آلت آورد و ستون از بیشه‏ها

What but some fancy and accident and idea is the origin and source of every handicraft?

چیست اصل و مایه‏ی هر پیشه‏ای ** جز خیال و جز عرض و اندیشه‏ای‏

Look disinterestedly on all the (various) parts of the world: they are not the result of (anything) except accident.

جمله اجزای جهان را بی‏غرض ** درنگر حاصل نشد جز از عرض‏

The beginning, which is thought, comes to an end in action; know that in such wise was the construction of the world in eternity. 970

اول فکر آخر آمد در عمل ** بنیت عالم چنان دان در ازل‏

The fruits are first in the mind's thought, (but only) at the last do they become manifest actually:

میوه‏ها در فکر دل اول بود ** در عمل ظاهر به آخر می‏شود

When you have done work (and) planted the tree—at the end (when the fruit appears) you read the first words.

چون عمل کردی شجر بنشاندی ** اندر آخر حرف اول خواندی‏

Although its boughs, leaves, and roots are first, (yet) all those are sent for the sake of the fruit.

گر چه شاخ و برگ و بیخش اول است ** آن همه از بهر میوه مرسل است‏

Hence that hidden Thought which was the brain (core) of those (nine) heavens was in the end the lord of lawlák.

پس سری که مغز آن افلاک بود ** اندر آخر خواجه‏ی لولاک بود

This discussion and talk are (involve) the carrying over of accidents; this lion and jackal are (examples of) the carrying over of accidents. 975

نقل اعراض است این بحث و مقال ** نقل اعراض است این شیر و شگال‏

Indeed, all created beings were accidents (once), so that in this sense (the text) was revealed—Did there not come…?

جمله عالم خود عرض بودند تا ** اندر این معنی بیامد هل أتی‏

Whence arise these accidents? From ideas. And whence arise these ideas? From thoughts.

این عرضها از چه زاید از صور ** وین صور هم از چه زاید از فکر

This world is one thought (emanating) from the Universal Intellect: the Intellect is like a king, and the ideas (are his) envoys.

این جهان یک فکرت است از عقل کل ** عقل چون شاه است و صورتها رسل‏

The first world is the world of probation; the second world is the (world of) recompense for this and that.

عالم اول جهان امتحان ** عالم ثانی جزای این و آن‏

Thy servant, O King, commits a sin: that accident becomes (a substance, namely) chains and prison. 980

چاکرت شاها جنایت می‏کند ** آن عرض زنجیر و زندان می‏شود

When thy slave performed goodly service, did not that accident become a robe of honour in the battle (between the flesh and the spirit)?

بنده‏ات چون خدمت شایسته کرد ** آن عرض نه خلعتی شد در نبرد

This accident with the substance (belonging to it) is egg and bird: this is produced by that, and that by this, in succession.”

این عرض با جوهر آن بیضه است و طیر ** این از آن و آن از این زاید به سیر

The King said, “Take the meaning (to be) so: (why then) have these accidents of yours not produced any substance?”

گفت شاهنشه چنین گیر المراد ** این عرضهای تو یک جوهر نزاد

“(Divine) Wisdom,” replied the slave, “has kept it concealed, in order that this world of good and evil may be a mystery,

گفت مخفی داشته ست آن را خرد ** تا بود غیب این جهان نیک و بد

Because, if the (substantial) forms of thought were to become manifest, infidel and believer (alike) would speak naught but praise (of God). 985

ز انکه گر پیدا شدی اشکال فکر ** کافر و مومن نگفتی جز که ذکر

Then, were this clearly seen, O King, not hidden, and were the mark of religion or infidelity (visible) on the forehead,

پس عیان بودی نه غیب ای شاه این ** نقش دین و کفر بودی بر جبین‏