Rumi's Masnavi - I, who am Pharaoh, oh, woe is me because of (what is being done by) the people: my (title of) ‘My supreme Lord’ is (like) the blows on the bowl (since it proclaims my eclipse).

I, who am Pharaoh, oh, woe is me because of (what is being done by) the people: my (title of) ‘My supreme Lord’ is (like) the blows on the bowl (since it proclaims my eclipse). 2455

من که فرعونم ز شهرت وای من ** زخم طاس آن ربی الاعلای من‌‌

We (Moses and I) are fellow-servants (to Thee), but Thy axe is cleaving the boughs in Thy forest;

خواجه‌‌تاشانیم اما تیشه‌‌ات ** می‌‌شکافد شاخ را در بیشه‌‌ات‌‌

Then it makes one bough to be grafted, another bough to be left uncared for.

باز شاخی را موصل می‌‌کند ** شاخ دیگر را معطل می‌‌کند

The bough has no power against the axe: no bough escaped from the power of the axe.

شاخ را بر تیشه دستی هست نی ** هیچ شاخ از دست تیشه جست نی‌‌

(I entreat Thee) by the truth of the might which belongs to Thy axe, do Thou graciously make these crooked (perverse) actions (of ours) straight (righteous).”

حق آن قدرت که آن تیشه تراست ** از کرم کن این کژیها را تو راست‌‌

Once more Pharaoh said to himself, “Oh, wonderful! Am not I (occupied) the whole night in (crying) ‘O our Lord’? 2460

باز با خود گفته فرعون ای عجب ** من نه در یا ربناام جمله شب‌‌

In secret I am growing humble and harmonious: when I reach Moses, how am I becoming (so different)?

در نهان خاکی و موزون می‌‌شوم ** چون به موسی می‌‌رسم چون می‌‌شوم‌‌

The colour (gilt) of base gold is (laid on) in ten coats: how is it becoming black-faced in the presence of the fire?

رنگ زر قلب ده‌‌تو می‌‌شود ** پیش آتش چون سیه رو می‌‌شود

Is it not (true) that my heart (spirit) and body are under His control, (so that) at one moment He makes me a kernel, at another moment a rind?

نی که قلب و قالبم در حکم اوست ** لحظه‌‌ای مغزم کند یک لحظه پوست‌‌

When He bids me be a cornfield, I become green; when He bids me be ugly, I become yellow.

سبز گردم چون که گوید کشت باش ** زرد گردم چون که گوید زشت باش‌‌

At one moment He makes me a moon, at another black.” How, indeed, is the action of God other than this? 2465

لحظه‌‌ای ماهم کند یک دم سیاه ** خود چه باشد غیر این کار اله‌‌

Before the (blows of the) bat of His decree, “Be, and it was,” we are running (like balls) in Space and beyond.

پیش چوگانهای حکم کن فکان ** می‌‌دویم اندر مکان و لامکان‌‌

Since colourlessness (pure Unity) became the captive of colour (manifestation in the phenomenal world), a Moses came into conflict with a Moses.

چون که بی‌‌رنگی اسیر رنگ شد ** موسیی با موسیی در جنگ شد

When you attain unto the colourlessness which you (originally) possessed, Moses and Pharaoh are at peace (with each other).

چون به بی‌‌رنگی رسی کان داشتی ** موسی و فرعون دارند آشتی‌‌

If it occurs to you to ask questions about this mystery, (I reply), how should (the world of) colour be devoid of contradiction?

گر ترا آید بر این نکته سؤال ** رنگ کی خالی بود از قیل و قال‌‌

The marvel is that this colour arose from that which is colourless: how did colour arise to war with the colourless? 2470

این عجب کاین رنگ از بی‌‌رنگ خاست ** رنگ با بی‌‌رنگ چون در جنگ خاست‌‌

The original source of oil (the oil producing tree) is made to grow by means of water: how (then) does it (oil) finally become opposed to water?

چون که روغن را ز آب اسرشته‌‌اند ** آب با روغن چرا ضد گشته‌‌اند

Since the rose springs from the thorn, and the thorn from the rose, why are both of them at war and (engaged) in recrimination?

چون گل از خار است و خار از گل چرا ** هر دو در جنگند و اندر ماجرا

Or is this not (really) war? Is it for (the Divine) purpose, (and is it) an artifice, like the bickering of those who sell asses?

یا نه جنگ است این برای حکمت است ** همچو جنگ خر فروشان صنعت است‌‌

Or is it neither this nor that? Is it bewilderment? The treasure must be sought and this (bewilderment) is the ruin (where it is hidden).

یا نه این است و نه آن حیرانی است ** گنج باید جست این ویرانی است‌‌

That which you imagine to be the treasure—through that vain imagination you are losing the treasure. 2475

آن چه تو گنجش توهم می‌‌کنی ** ز آن توهم گنج را گم می‌‌کنی‌‌

Know that fancies and opinions are like the state of cultivation: treasure is not (to be found) in cultivated spots.

چون عمارت دان تو وهم و رایها ** گنج نبود در عمارت جایها

In the state of cultivation there is existence and strife (contrariety): the non-existent is ashamed of (all) existent things.

در عمارت هستی و جنگی بود ** نیست را از هستها ننگی بود

It is not the case that the existent implored help against (sought to escape from) nonexistence; nay, (’twas) the non-existent (that) repelled the existent.

نی که هست از نیستی فریاد کرد ** بلکه نیست آن هست را واداد کرد

Do not say, “I am fleeing from the non-existent”; nay, it is fleeing from you. Stop! (Do not fancy yourself to be fleeing.)

تو مگو که من گریزانم ز نیست ** بلکه او از تو گریزان است بیست‌‌