Rumi's Masnavi - And that the desert skirting the mountain was filled from end to end with people resembling Moses in (the illumination of) their faces.

And that the desert skirting the mountain was filled from end to end with people resembling Moses in (the illumination of) their faces.

وآن بیابان سر به سر در ذیل کوه ** پر خلایق شکل موسی در وجوه

Their (staves and) mantles were like his staff and mantle: all (of them) were speeding joyously towards Sinai.

چون عصا و خرقه‌ی او خرقه‌شان ** جمله سوی طور خوش دامن کشان

All had lifted their hands in prayer and struck up together the tune of let me see (Thee). 2445

جمله کفها در دعا افراخته ** نغمه‌ی ارنی به هم در ساخته

Again, as soon as the trance departed from me, the form of each one seemed to me to be diverse.

باز آن غشیان چو از من رفت زود ** صورت هر یک دگرگونم نمود

They were the prophets endowed with love (of God): (thus) the (spiritual) unity of the prophets was (clearly) apprehended by me.

انبیا بودند ایشان اهل ود ** اتحاد انبیاام فهم شد

Again, I beheld some mighty angels: their outward form was (composed) of bodies of snow;

باز املاکی همی دیدم شگرف ** صورت ایشان بد از اجرام برف

And (I saw) another circle of angels asking help (of God): their outward form was wholly of fire.”

حلقه‌ی دیگر ملایک مستعین ** صورت ایشان به جمله آتشین

On this wise did the Jew tell (his dream): there is many a Jew whose end was praiseworthy. 2450

زین نسق می‌گفت آن شخص جهود ** بس جهودی که آخرش محمود بود

Do not regard any infidel with contempt, for there may be hope of his dying a Moslem.

هیچ کافر را به خواری منگرید ** که مسلمان مردنش باشد امید

What knowledge have you of the close of his life that you should once (and for all) avert your face from him?

چه خبر داری ز ختم عمر او ** تا بگردانی ازو یک‌باره رو

Afterwards the Christian began to speak, saying, “The Messiah appeared to me in my dream.

بعد از ان ترسا در آمد در کلام ** که مسیحم رو نمود اندر منام

I went with him to the Fourth Heaven, (which is) the centre and abode of the sun of this world.

من شدم با او به چارم آسمان ** مرکز و مثوای خورشید جهان

Verily, the marvels of the citadels of Heaven have no relation (cannot be compared) to the wonders of the (lower) world. 2455

خود عجب‌های قلاع آسمان ** نسبتش نبود به آیات جهان

Every one knows, O pride of the sons (of Adam), that the artifice of the celestial sphere exceeds (that of) the earth.”

هر کسی دانند ای فخر البنین ** که فزون باشد فن چرخ از زمین

Story of the camel and the ox and the ram who found a bunch of grass on the road, and each said, “I will eat it.”

حکایت اشتر و گاو و قج که در راه بند گیاه یافتند هر یکی می‌گفت من خورم

Whilst a camel, ox, and ram were going along, they found a bunch of grass in front of (them on) the road.

اشتر و گاو و قجی در پیش راه ** یافتند اندر روش بندی گیاه

The ram said, “If we divide this, certainly none of us will get his fill of it;

گفت قج بخش ار کنیم این را یقین ** هیچ کس از ما نگردد سیر ازین

But whichever of us has lived longest has the best right to this fodder: let him eat;

لیک عمر هرکه باشد بیشتر ** این علف اوراست اولی گو بخور

For (the injunction) to give the foremost place to the seniors has come from Mustafá (Mohammed) among the practices observed by him, 2460

که اکابر را مقدم داشتن ** آمدست از مصطفی اندر سنن

Although, at this time when vile men hold sway, the vulgar put forward the elders on two occasions (only),

گرچه پیران را درین دور لام ** در دو موضع پیش می‌دارند عام

Either in (tasting) food that is burning hot, or on a bridge that is (damaged) by cracks (and) in a state of ruin.

یا در آن لوتی که آن سوزان بود ** یا بر آن پل کز خلل ویران بود

The vulgar do not pay homage to a venerable Shaykh and leader without some mischievous idea associated (with their homage).

خدمت شیخی بزرگی قایدی ** عام نارد بی‌قرینه‌ی فاسدی

This is their good: what must their evil be? Distinguish their (inward) foulness from their (outward) fairness.”

خیرشان اینست چه بود شرشان ** قبحشان را باز دان از فرشان

Parable.

مثل

A king was going to the congregational mosque, and the marshals and mace-bearers were beating the people off. 2465

سوی جامع می‌شد آن یک شهریار ** خلق را می‌زد نقیب و چوبدار

The wielder of the stick would break the head of one and tear to bits the shirt of another.

آن یکی را سر شکستی چوب‌زن ** و آن دگر را بر دریدی پیرهن

A poor wretch amidst the throng received ten blows with the stick without (having committed) any offence. “Begone,” they cried, “get out of the way!”

در میانه بی‌دلی ده چوب خورد ** بی‌گناهی که برو از راه برد

Dripping blood, he turned his face to the king and said, “Behold the manifest iniquity: why ask of that which is hidden?

خون چکان رو کرد با شاه و بگفت ** ظلم ظاهر بین چه پرسی از نهفت

This is thy good: (thou doest this whilst) thou art going to the mosque; what must thy evil and burden (of sin) be, O misguided one?”

خیر تو این است جامع می‌روی ** تا چه باشد شر و وزرت ای غوی

The Pír (Elder) never hears a salaam from a base fellow without being exceedingly tormented by him in the end. 2470

یک سلامی نشنود پیر از خسی ** تا نپیچد عاقبت از وی بسی

(If) a wolf catch a saint, it is better than that the saint should be caught by the wicked carnal soul,

گرگ دریابد ولی را به بود ** زانک دریابد ولی را نفس بد

Because, though the wolf does great violence, yet it has not the same knowledge and craft and cunning;

زانک گرگ ارچه که بس استمگریست ** لیکش آن فرهنگ و کید و مکر نیست

Else how should it fall into the trap? Cunning is complete (attains to perfection) in man.

ورنه کی اندر فتادی او به دام ** مکر اندر آدمی باشد تمام

The ram said to the ox and the camel, “O comrades, since such a (lucky) chance has come to us,

گفت قج با گاو و اشتر ای رفاق ** چون چنین افتاد ما را اتفاق

Let each (of us) declare the date (antiquity) of his life: the oldest has the best right, let the others suffer (disappointment) in silence. 2475

هر یکی تاریخ عمر ابدا کنید ** پیرتر اولیست باقی تن زنید

In those times,” said the ram, “my pasturage was (shared) with the ram that was sacrificed for Ismá‘íl (Ishmael).”

گفت قج مرج من اندر آن عهود ** با قج قربان اسمعیل بود

The ox said, “I am the (most) advanced in years, (I was) coupled with the ox that Adam yoked.

گاو گفتا بوده‌ام من سال‌خورد ** جفت آن گاوی کش آدم جفت کرد

I am the yoke-fellow of the ox with which Adam, the forefather of mankind, used to plough the earth in sowing.”

جفت آن گاوم که آدم جد خلق ** در زراعت بر زمین می‌کرد فلق

When the camel heard the ox and the ram (make these assertions) he was amazed: he lowered his head and picked up that (bunch of grass).

چون شنید از گاو و قج اشتر شگفت ** سر فرود آورد و آن را برگرفت

Promptly, without any palaver, the Bactrian camel raised the bunch of fresh barley in the air, 2480

در هوا بر داشت آن بند قصیل ** اشتر بختی سبک بی‌قال و قیل

Saying, “I, in sooth, need no (support from) chronology, since I have such a (stout) body and high neck.

که مرا خود حاجت تاریخ نیست ** کین چنین جسمی و عالی گردنیست

Indeed every one knows, O father's darling, that I am not smaller than you.

خود همه کس داند ای جان پدر ** که نباشم از شما من خردتر

Whoever is one of those possessed of intelligence knows this, that my nature is superior to yours.”

داند این را هرکه ز اصحاب نهاست ** که نهاد من فزون‌تر از شماست

(The Christian said), “All know that this lofty heaven is a hundred times as great as this low earth.

جملگان دانند کین چرخ بلند ** هست صد چندان که این خاک نژند

How can the wide expanse of the celestial domains be compared with the (limited) character of the terrestrial regions?” 2485

کو گشاد رقعه‌های آسمان ** کو نهاد بقعه‌های خاکدان

How the Moslem in reply told his companions, the Jew and the Christian, what he had seen (in his dream), and how they were disappointed.

جواب گفتن مسلمان آنچ دید به یارانش جهود و ترسا و حسرت خوردن ایشان

Then the Moslem said, “O my friends, to me came Mustafá (Mohammed), my sovereign,

پس مسلمان گفت ای یاران من ** پیشم آمد مصطفی سلطان من

And said to me, ‘That one (the Jew) has sped to Sinai with him (Moses) to whom God spake, and has played the game of love (with God);

پس مرا گفت آن یکی بر طور تاخت ** با کلیم حق و نرد عشق باخت

And the other (the Christian) has been carried by Jesus, the Lord of happy star, to the zenith of the Fourth Heaven.

وان دگر را عیسی صاحب‌قران ** برد بر اوج چهارم آسمان

Arise, O thou who hast been left behind and hast suffered injury, at least eat up the sweetmeat and comfit!

خیز ای پس مانده‌ی دیده ضرر ** باری آن حلوا و یخنی را بخور

Those (two) talented and accomplished men have pushed forward and have read the book of fortune and honour. 2490

آن هنرمندان پر فن راندند ** نامه‌ی اقبال و منصب خواندند

Those two eminent men have attained to their (proper) eminence and because of their talents have mingled with the angels.

آن دو فاضل فضل خود در یافتند ** با ملایک از هنر در بافتند

Hark, O foolish simpleton who hast been left behind, jump up and seat thyself beside the bowl of halwá!’”

ای سلیم گول واپس مانده هین ** بر جه و بر کاسه‌ی حلوا نشین