Rumi's Masnavi - This tree has (now) become like the tree connected with Moses, inasmuch as thou hast transported thy baggage towards (hast been endued with the nature of) Moses.

This tree has (now) become like the tree connected with Moses, inasmuch as thou hast transported thy baggage towards (hast been endued with the nature of) Moses. 3570

چون درخت موسوی شد این درخت ** چون سوی موسی کشانیدی تو رخت

The fire (of Divine illumination) makes it verdant and flourishing; its boughs cry “Lo, I am God.”

آتش او را سبز و خرم می‌کند ** شاخ او انی انا الله می‌زند

Beneath its shade all thy needs are fulfilled: such is the Divine alchemy.

زیر ظلش جمله حاجاتت روا ** این چنین باشد الهی کیمیا

That personality and existence is lawful to thee, since thou beholdest therein the attributes of the Almighty.

آن منی و هستیت باشد حلال ** که درو بینی صفات ذوالجلال

The crooked tree has become straight, God-revealing: its root fixed (in the earth) and its branches in the sky.

شد درخت کژ مقوم حق‌نما ** اصله ثابت و فرعه فی‌السما

The remainder of the story of Moses, on whom be peace.

باقی قصه‌ی موسی علیه‌السلام

For there came to him from the peremptory Revelation a message, saying, “Put crookedness aside now, and be upright.” 3575

که آمدش پیغام از وحی مهم ** که کژی بگذار اکنون فاستقم

This tree of the body is (like) Moses’ rod, concerning which the (Divine) command came to him —“Let it fall from your hand,

این درخت تن عصای موسیست ** که امرش آمد که بیندازش ز دست

That thou mayst behold its good and evil; after that, take it up (again) by command of Him.”

تا ببینی خیر او و شر او ** بعد از آن بر گیر او را ز امر هو

Before his dropping it, it was naught but wood; whenever he took it up by His command, it became goodly.

پیش از افکندن نبود او غیر چوب ** چون به امرش بر گرفتی گشت خوب

At first it was shaking down leaves for the lambs; (afterwards) it reduced to impotence that deluded people.

اول او بد برگ‌افشان بره را ** گشت معجز آن گروه غره را

It became ruler over the party of Pharaoh: it turned their water into blood and caused them to beat their heads with their hands. 3580

گشت حاکم بر سر فرعونیان ** آبشان خون کرد و کف بر سر زنان

From their sown fields arose famine and death on account of the locusts which devoured the leaves,

از مزارعشان برآمد قحط و مرگ ** از ملخهایی که می‌خوردند برگ

Till from Moses, when he considered the ultimate issue, there went up involuntarily a prayer (to God)

تا بر آمد بی‌خود از موسی دعا ** چون نظر افتادش اندر منتها

“For what reason is all this disablement (of them) and striving (to convert them), since this multitude will never become righteous? ”

کین همه اعجاز و کوشیدن چراست ** چون نخواهند این جماعت گشت راست

The (Divine) command came (to him), saying, “Follow Noah! Refrain from considering the end (of the matter) as it has been disclosed (to thee).

امر آمد که اتباع نوح کن ** ترک پایان‌بینی مشروح کن

Take no heed of that, since thou art one who calls (the people) to the (true) Way. The command, ‘Deliver the message,’ is there: it is not void (of meaning).” 3585

زان تغافل کن چو داعی رهی ** امر بلغ هست نبود آن تهی

The least purpose (thereof) is that through this persistence of thine that obstinacy and rebellious pride (of the infidels) may be displayed,

کمترین حکمت کزین الحاح تو ** جلوه گردد آن لجاج و آن عتو

So that God’s showing the way (to some) and letting (others) be lost may become evident to all the followers of religious sects.

تا که ره بنمودن و اضلال حق ** فاش گردد بر همه اهل و فرق

Inasmuch as the object of existence was the manifestation (of these two Divine attributes), it must be tested by means of exhorting (to obedience) and leading astray.

چونک مقصود از وجود اظهار بود ** بایدش از پند و اغوا آزمود

The Devil persists to (seducing to) error; the Shaykh persists in guiding aright.

دیو الحاح غوایت می‌کند ** شیخ‌الحاح هدایت می‌کند

When that grievous command (of God) proceeded step by step (pursued its course), the whole Nile was turned into blood from end to end, 3590

چون پیاپی گشت آن امر شجون ** نیل می‌آمد سراسر جمله خون

Till (at last) Pharaoh came in person to him (Moses), humbly entreating him, his tall figure bent double,

تا بنفس خویش فرعون آمدش ** لابه می‌کردش دو تا گشته قدش

And said, “O (spiritual) sovereign, do not that which we did we have not the face to offer words (of excuse).

کانچ ما کردیم ای سلطان مکن ** نیست ما را روی ایراد سخن

I will become obedient to thy command with every bit (of my body); I am accustomed to be held in honour: do not deal hardly with me.

پاره پاره گردمت فرمان‌پذیر ** من بعزت خوگرم سختم مگیر

Hark, move thy lips in mercy, O trusted one, that it (thy prayer) may shut this fiery mouth (of Divine anger).”

هین بجنبان لب به رحمت ای امین ** تا ببندد این دهانه‌ی آتشین

He (Moses) said, “O Lord, he is deceiving me; he is deceiving Thy deceiver. 3595

گفت یا رب می‌فریبد او مرا ** می‌فریبد او فریبنده‌ی ترا

Shall I hearken (to him) or shall I too give him deceit (in return), in order that that puller of the branch may recognise the root?

بشنوم یا من دهم هم خدعه‌اش ** تا بداند اصل را آن فرع‌کش

For the root (origin) of every cunning and contrivance is with use: whatsoever is on the earth, its root (origin) is from Heaven.”

که اصل هر مکری و حیلت پیش ماست ** هر چه بر خاکست اصلش از سماست

God said (to Moses), “That cur (Pharaoh) is not worth even that: fling a bone to the cur from a distance.

گفت حق آن سگ نیرزد هم به آن ** پیش سگ انداز از دور استخوان

Hark, shake the rod, so that the sods may give back whatever the locusts have destroyed,

هین بجنبان آن عصا تا خاکها ** وا دهد هرچه ملخ کردش فنا

And let the locusts immediately become black, that the people may behold the transformation wrought by God; 3600

وان ملخها در زمان گردد سیاه ** تا ببیند خلق تبدیل اله

For I have no need of means: those means are (only) for the purpose of (serving as) a screen and covering,

که سببها نیست حاجت مر مرا ** آن سبب بهر حجابست و غطا

To the end that the natural philosopher may attach himself to the drug; and that the astronomer may turn his face to the star;

تا طبیعی خویش بر دارو زند ** تا منجم رو با ستاره کند

And that the hypocrite, from greed, may come to market at daybreak for fear of (finding) no demand for his wares,

تا منافق از حریصی بامداد ** سوی بازار آید از بیم کساد

Without having performed his devotions or washed his face (whilst) seeking morsels (for himself) he has become a morsel for Hell.”

بندگی ناکرده و ناشسته روی ** لقمه‌ی دوزخ بگشته لقمه‌جوی

The spirit of the vulgar is devouring and being devoured, like the lamb that feeds on hay. 3605

آکل و ماکول آمد جان عام ** هم‌چو آن بره‌ی چرنده از حطام

The lamb is feeding, while the butcher rejoices, saying, “For our sake it feeds on the grass of (its) desire.”

می‌چرد آن بره و قصاب شاد ** کو برای ما چرد برگ مراد

In respect of food and drink thou art doing the work of Hell thou art fattening thyself for its (Hell’s) sake.

کار دوزخ می‌کنی در خوردنی ** بهر او خود را تو فربه می‌کنی

Do thine own work, feed on the daily bread of Wisdom, that the glorious heart (spirit) may become fat.

کار خود کن روزی حکمت بچر ** تا شود فربه دل با کر و فر

Bodily eating and drinking is the obstacle to this (spiritual) eating and drinking: the spirit is like a merchant, while the body is like a highwayman.

خوردن تن مانع این خوردنست ** جان چو بازرگان و تن چون ره‌زنست

(Only) at the time when the highwayman is consumed like firewood is the candle of the spirit resplendent; 3610

شمع تاجر آنگهست افروخته ** که بود ره‌زن چو هیزم سوخته

For thou art (in reality) that (spiritual) intelligence, and (all) the rest (of thee) is a mask concealing the intelligence. Do not lose thy (real) self, do not strive in vain!

که تو آن هوشی و باقی هوش‌پوش ** خویشتن را گم مکن یاوه مکوش

Know that every sensual desire is like wine and beng: it is a veil over the intelligence, and thereby the rational man is stupefied.

دانک هر شهوت چو خمرست و چو بنگ ** پرده‌ی هوشست وعاقل زوست دنگ

The intoxication of the intelligence is not (caused by) wine alone: whatsoever is sensual shuts the (spiritual) eye and ear.

خمر تنها نیست سرمستی هوش ** هر چه شهوانیست بندد چشم و گوش

Iblís was far removed from wine-drinking: he was drunken with pride and unbelief.

آن بلیس از خمر خوردن دور بود ** مست بود او از تکبر وز جحود

The drunken man is he who sees that which is not: (to him) what is (really) a piece of copper or iron appears to be gold. 3615

مست آن باشد که آن بیند که نیست ** زر نماید آنچ مس و آهنیست

This discourse hath no end. (God said), “O Moses, move thy lips, that the herbage may spring forth.”

این سخن پایان ندارد موسیا ** لب بجنبان تا برون روژد گیا

He (Moses) did so, and immediately the earth became green with hyacinths and costly grains.

هم‌چنان کرد و هم اندر دم زمین ** سبز گشت از سنبل و حب ثمین

That folk fell to (eating) the food, since they had suffered famine and were (almost) dead from ravenous hunger.

اندر افتادند در لوت آن نفر ** قحط دیده مرده از جوع البقر

For several days they ate their fill of the gift, (both) those who were inspired by that breath (of Moses) and the (other) human beings and the quadrupeds.

چند روزی سیر خوردند از عطا ** آن دمی و آدمی و چارپا