Rumi's Masnavi - For (many) years he went on shampooing, and no one suspected the (real) nature and secret of his fondness (for that employment).

سالها می‌کرد دلاکی و کس ** بو نبرد از حال و سر آن هوس
For (many) years he went on shampooing, and no one suspected the (real) nature and secret of his fondness (for that employment).

زانک آواز و رخش زن‌وار بود ** لیک شهوت کامل و بیدار بود
(’Twas) because, (though) his voice and countenance were woman-like, yet his lust was at full strength and wide-awake.

چادر و سربند پوشیده و نقاب ** مرد شهوانی و در غره‌ی شباب
He wore the chádar and snood and veil, (but he was) a man lustful and in the prime of youth.

دختران خسروان را زین طریق ** خوش همی‌مالید و می‌شست آن عشیق
In this fashion that enamoured man was massaging and washing the daughters of emperors,

توبه‌ها می‌کرد و پا در می‌کشید ** نفس کافر توبه‌اش را می‌درید 2235
(And though) he often resolved on repentance and was turning his back (on sin), the miscreant carnal soul would always tear his repentance to pieces.

سر او دانست آن آزادمرد ** لیک چون حلم خدا پیدا نکرد
The holy man knew his secret but, (acting) like the forbearance of God, he did not divulge it;

بر لبش قفلست و در دل رازها ** لب خموش و دل پر از آوازها
(For) on his (the gnostic's) lips is a lock, while his heart is full of mysteries: his lips are silent, though his heart is filled with voices.

عارفان که جام حق نوشیده‌اند ** رازها دانسته و پوشیده‌اند
Gnostics, who have drunk of the cup of God, have known the mysteries and kept them hidden.

هر کرا اسرار کار آموختند ** مهر کردند و دهانش دوختند 2240
Whosoever has been taught the mysteries of the (Divine) action, his lips are sealed and closed.

سست خندید و بگفت ای بدنهاد ** زانک دانی ایزدت توبه دهاد
He (the holy man) laughed softly and said, “O evil-natured one, may God cause thee to repent of that which thou knowest!”

در بیان آنک دعای عارف واصل و درخواست او از حق هم‌چو درخواست حقست از خویشتن کی کنت له سمعا و بصرا و لسانا و یدا و قوله و ما رمیت اذ رمیت و لکن الله رمی و آیات و اخبار و آثار درین بسیارست و شرح سبب ساختن حق تا مجرم را گوش گرفته بتوبه‌ی نصوح آورد
Explaining that the prayer of the gnostic who is united with God and his petition to God are like the petition of God to Himself, for “I am to him an ear and an eye and a tongue and a hand.” God hath said, “And thou didst not throw when thou threwest, but God threw”; and there are many Verses (of the Qur’án) and Traditions and Narrations on this subject. And (what follows is) an exposition of the way in which God devises means in order that, taking hold of the sinner's ear, they may lead him to the repentance of Nasúh.

آن دعا از هفت گردون در گذشت ** کار آن مسکین به آخر خوب گشت
That prayer traversed the Seven Heavens: the fortune of the miserable wretch (Nasúh) at last became good;

که آن دعای شیخ نه چون هر دعاست ** فانی است و گفت او گفت خداست
For the prayer of a Shaykh (Spiritual Director) is not like every prayer: he is naughted (fání) and his words are the words of God.

چون خدا از خود سال و کد کند ** پس دعای خویش را چون رد کند
Since God asks and begs of Himself, how, then, should He refuse to grant His own prayer?

یک سبب انگیخت صنع ذوالجلال ** که رهانیدش ز نفرین و وبال 2245
The action of the Almighty produced a means that delivered him (Nasúh) from execration and woe.

اندر آن حمام پر می‌کرد طشت ** گوهری از دختر شه یاوه گشت
(Whilst) he was filling a basin in the bath, a jewel belonging to the King's daughter was lost.

گوهری از حلقه‌های گوش او ** یاوه گشت و هر زنی در جست و جو
A jewel was lost from her ear-rings, and every woman (in the bath began to take part) in the search (for it).

پس در حمام را بستند سخت ** تا بجویند اولش در پیچ رخت
Then they bolted the door of the bath (and made it) fast, in order that they might first look for the jewel in the folds of the furniture.

رختها جستند و آن پیدا نشد ** دزد گوهر نیز هم رسوا نشد
They searched (all) these articles, but it was not brought to light (there), nor was any person who had stolen the jewel discovered either.

پس به جد جستن گرفتند از گزاف ** در دهان و گوش و اندر هر شکاف 2250
Then they began to search incontinently with all their might in the mouths and ears (of the bathers) and in every cleft.

در شکاف تحت و فوق و هر طرف ** جست و جو کردند دری خوش صدف
In rima inferiore et superiore and everywhere they searched for the pearl belonging to a beauteous oyster-shell. [In lower and upper (bodily) apertures and everywhere they searched for the pearl belonging to a beauteous oyster-shell.]

بانگ آمد که همه عریان شوید ** هر که هستید ار عجوز و گر نوید
Proclamation was made: “Strip, all (of you), whoever ye are, whether ye are old or young!”

یک به یک را حاجبه جستن گرفت ** تا پدید آید گهردانه‌ی شگفت
The lady-in-waiting began to search them, one by one, (in the hope) that the marvellous pearl might be discovered.

آن نصوح از ترس شد در خلوتی ** روی زرد و لب کبود از خشیتی
Nasúh, (stricken) with fear, went into a private place: his face (was) yellow (pale) and his lips blue on account of a (great) terror (which possessed him).