Rumi's Masnavi - Whatever thou mayst cook me with, I am thy spinach: whether (thou art) sour broth (to me) or sweet, thou art worthy (of my affection).

Whatever thou mayst cook me with, I am thy spinach: whether (thou art) sour broth (to me) or sweet, thou art worthy (of my affection).

من سپاناخ تو با هر چم پزی ** یا ترش با یا که شیرین می‌‌سزی‌‌

I uttered infidelity (blasphemy): lo, I have returned to the true faith, I am come (to submit) with all my soul to thy command. 2410

کفر گفتم نک به ایمان آمدم ** پیش حکمت از سر جان آمدم‌‌

I did not know thy kingly nature, I rudely urged my ass (intruded) before thee.

خوی شاهانه‌‌ی ترا نشناختم ** پیش تو گستاخ خر در تاختم‌‌

Since I have made (for myself) a lamp of thy forgiveness, I repent, I cast away (abandon) opposition.

چون ز عفو تو چراغی ساختم ** توبه کردم اعتراض انداختم‌‌

I am laying before thee sword and winding-sheet: I am bending my neck towards thee: smite!

می‌‌نهم پیش تو شمشیر و کفن ** می‌‌کشم پیش تو گردن را بزن‌‌

Thou art talking of bitter separation (from me): do whatever thou wilt, but do not this.

از فراق تلخ می‌‌گویی سخن ** هر چه خواهی کن و لیکن این مکن‌‌

Thy conscience within thee is a pleader on my behalf, it is a perpetual intercessor with thee in my absence. 2415

در تو از من عذر خواهی هست سر ** با تو بی‌‌من او شفیعی مستمر

What pleads within thee for me is thy (noble) nature: from reliance on it my heart sought (to) sin (against thee).

عذر خواهم در درونت خلق تست ** ز اعتماد او دل من جرم جست‌‌

Have mercy, unbeknown to thyself (without any self-conceit), O angry one, O thou whose nature is better than a hundred maunds of honey.”

رحم کن پنهان ز خود ای خشمگین ** ای که خلقت به ز صد من انگبین‌‌

In this fashion was she speaking graciously and winningly: meanwhile a (fit of) weeping came upon her.

زین نسق می‌‌گفت با لطف و گشاد ** در میانه گریه‌‌ای بر وی فتاد

When the tears and sobs passed beyond bounds—from her who was fascinating even without tears—

گریه چون از حد گذشت و های های ** زو که بی‌‌گریه بد او خود دل ربای‌‌

There appeared from that rain a lightning-flash (that) shot a spark of fire into the heart of the lonely man. 2420

شد از آن باران یکی برقی پدید ** زد شراری در دل مرد وحید

She by whose beauteous face man was enslaved, how will it be when she begins to play the (humble) slave?

آن که بنده‌‌ی روی خوبش بود مرد ** چون بود چون بندگی آغاز کرد

She at whose haughtiness thy heart is trembling, how wilt thou fare when she falls a-weeping before thee?

آن که از کبرش دلت لرزان بود ** چون شوی چون پیش تو گریان شود

She from whose disdain thy heart and soul are bleeding, how will it be when she turns to entreaty?

آن که از نازش دل و جان خون بود ** چون که آید در نیاز او چون بود

She in whose tyranny and cruelty we are snared, what plea shall we have when she rises to plead?

آن که در جور و جفایش دام ماست ** عذر ما چه بود چو او در عذر خاست‌‌

(The love of desired things, women, etc.) is decked out for men (made attractive to them): God has arranged it: how can they escape from what God has arranged? 2425

زين للناس حق آراسته ست ** ز آن چه حق آراست چون دانند جست‌‌

Inasmuch as He created her (the woman) that he (Adam) might take comfort in her, how can Adam be parted from Eve?

چون پی یسکن الیهاش آفرید ** کی تواند آدم از حوا برید

Though he (the husband) be Rustam son of Zál and greater than Hamza (in valour), as regards authority he is his old woman's (his wife's) captive.

رستم زال ار بود وز حمزه بیش ** هست در فرمان اسیر زال خویش‌‌

He (the Prophet), by whose words the (whole) world was intoxicated, used to cry, “Speak to me, O Humayrá!”

آن که عالم مست گفتش آمدی ** کلمینی یا حمیراء می‌‌زدی‌‌

The water prevailed over (extinguished) the fire by its dread onset, (but) the fire makes it seethe when it (the water) is screened (hidden in the cauldron).

آب غالب شد بر آتش از نهیب ** آتشش جوشد چو باشد در حجاب‌‌

When a cauldron comes between them both, it (the fire) annihilates the water and converts it into air. 2430

چون که دیگی حایل آید هر دو را ** نیست کرد آن آب را کردش هوا

If outwardly thou art dominating thy wife, like the (fire-quenching) water, (yet) inwardly thou art dominated and art seeking (the love of) thy wife.

ظاهرا بر زن چو آب ار غالبی ** باطنا مغلوب و زن را طالبی‌‌

This is characteristic of Man (alone): to the (other) animals love is wanting, and that (want of love) arises from (their) inferiority (to Man).

این چنین خاصیتی در آدمی است ** مهر حیوان را کم است آن از کمی است‌‌

Explanation of the Tradition, “Verily, they (women) prevail over the wise man, and the ignorant man prevails over them.”

در بیان این خبر که انهن یغلبن العاقل و یغلبهن الجاهل‌‌

The Prophet said that woman prevails exceedingly over the wise and intelligent,

گفت پیغمبر که زن بر عاقلان ** غالب آید سخت و بر صاحب دلان‌‌