Rumi's Masnavi - If Night were not to steal the lamp of Day, and if December were not to sweep away the orchard that has learned to delight (in its fresh beauty)!

If Night were not to steal the lamp of Day, and if December were not to sweep away the orchard that has learned to delight (in its fresh beauty)!

If there were no stone of fever to shatter the cup of health, and if fear did not bring anxieties for (one’s) safety!

How, indeed, would His munificence and mercy be diminished if in His bounty there were no torment?”

The Cadi's answer to the questions of the Súfí, and how he adduced the Story of the Turk and the Tailor as a parable.

The Cadi said, “You are a very idle vagabond Súfí: you are devoid of intelligence, (you are) like the Kúfic káf. 1650

Haven't you heard that a certain sugar-lipped (story-teller) used to tell at nightfall of the perfidy of tailors,

Setting forth to the people old stories concerning the thievery of that class (of men)?

To that one and this one he would relate tales of their snatching (stealing) pieces of cloth while cutting it,

And during the night-talk he would read aloud a book on (the tricks of) tailors, when a throng had gathered round him.

Since he found eager listeners among those who came (to hear him), all parts of him had become the story (that he was telling). 1655

The Prophet, on whom be peace, said, ‘Verily God teaches wisdom by the tongues of the preachers according to the measure of the aspirations of those who hear them.’

If any one have suave eloquence, hearing draws it out: the teacher's enthusiasm and energy are (derived) from the boy (whom he teaches).

When the harpist who plays the four-and-twenty (musical modes) finds no ear (to listen), his harp becomes a burden;

Neither ditty nor ode comes into his memory: his ten fingers will not get to work.

If there were no ears to receive (the message from) the Unseen, no announcer (prophet) would have brought a Revelation from Heaven;

And if there were no eyes to see the works of God, neither would the sky have revolved nor would the earth have smiled (been gay with verdure). 1660

The declaration lawláka (but for thee) means this, that the (whole) affair (of creation) is for the sake of the piercing eye and the seer.

How should the vulgar, in their love for bedfellow and dishes (of food), have any care for love of God's work?

You do not pour tutmáj broth into a trough till there are a number of greedy dogs to drink it.

Go, be the Cave-dog of His Lordship in order that His election (of you) may deliver you from this trough.

When he (the story-teller) related the pitiless thefts which those tailors commit in secret, 1665

A Turk from Khitá (who was) amongst the crowd (audience) was exceedingly annoyed by that exposure.

At night-time he (the story-teller) was exposing those secrets (of the tailors) for the benefit of the intelligent (listeners), as (plainly as secrets shall be exposed) on the Day of Resurrection.

Wherever you come to close quarters with a wrangle, you will see there two enemies (engaged) in exposing (each other's) secret.

Know that that hour (of quarrel) is (like) the (hour of the) Last Judgement mentioned (in the Qur’án), and know that the throat which tells the secret is (like) the trumpet (of Isráfíl);

For God hath provided the motives of anger and (thus) hath cause those shameful things to be divulged. 1670

When he (the story-teller) had related many instances of the perfidy of tailors, the Turk became annoyed and angry and aggrieved,

And said, ‘O story-teller, in your city who is the greatest expert in this (kind of) deceit and fraud?’

[How the Turk boasted and wagered that the tailor would not be able to steal anything from him.]

He replied, ‘There is a tailor named Pír-i Shush who beats (all other) folk in light-fingeredness and thievery.’

‘I warrant,’ said he (the Turk), ‘that (even) with a hundred efforts he will not be able to take away a coil of thread in my presence.’

Then they told him, ‘Cleverer persons than you have been checkmated by him: do not soar (too high) in your pretensions. 1675

Go to, be not so deluded by your intelligence, else you will be lost in his wiles.’

The Turk became (still) hotter and made a wager there (and then) that he (the tailor) would not be able to rob (him of anything) either old or new.

Those who flattered his hopes made him hotter (than before): immediately he wagered and declared the stakes,

Saying, ‘I will pay this Arab horse of mine as a forfeit if he artfully steals my stuff;

And if he cannot rob (me) I shall receive a horse from you (as an equivalent) for the first stake.’ 1680

Because of his anxiety sleep did not overcome the Turk (all) that night: he was fighting with the phantom of the thief.

In the morning he put a piece of satin under his arm, went to the bazaar, and (entered) the shop of that cunning rogue.

Then he saluted him warmly, and the master(-tailor) sprang up from his seat and opened his lips to bid him welcome.

He inquired (after his health, etc.) with a cordiality exceeding (even) that of the Turk, so that he planted in his (the Turk's) heart (feelings of) affection for him.

When he (the Turk) heard from him a song like the nightingale's, he threw down before him the piece of Stamboul satin, 1685

Saying, ‘Cut this into a coat for the day of battle: (let it be) wide below my navel and tight above it—

Tight above, to show off my body (figure); wide below, so as not to hamper my legs.’

He replied, ‘O kindly man, I will do (you) a hundred services,’ and in (token of) accepting it (the commission) he laid his hand upon his eye.

Then he measured (the satin) and inspected the working surface (of it) and, after that, opened his lips in idle chat.

Of stories about other Amírs and of the bounties and gifts of those persons 1690

And about the misers and their (mean) economies—(of all this) he gave a sample for the purpose of (exciting) laughter.

In a flash he whipped out a pair of scissors and went on cutting while his lips were full of tales and beguiling talk.

How the tailor told laughable jests, and how the narrow eyes of the Turk were closed by the violence of his laughter, and how the tailor found an opportunity (to steal).

The Turk began to laugh at the stories, and at that moment his narrow eyes closed.

He (the tailor) filched a shred (of satin) and put it under his thigh, (where it was) hidden from all living beings except God.

God saw it, but He is disposed to cover up (sins); yet when you carry (them) beyond bounds He is a tell-tale. 1695

From his delight in his (the tailor's) anecdotes the Turk's former boast went out of his head.