Rumi's Masnavi - So that the world is now patient, now thankful; the garden now puts on a robe (of verdure) and again is bare.

So that the world is now patient, now thankful; the garden now puts on a robe (of verdure) and again is bare.

تا جهان گه صابر است و گه شکور ** بوستان گه حله پوشد گاه عور

The sun, which rises fire-coloured, at another hour sinks headlong.

آفتابی کاو بر آید نارگون ** ساعتی دیگر شود او سر نگون‌‌

Stars shining in the four quarters (of the sky) are, from time to time, afflicted with (consumed by) burning.

اختران تافته بر چار طاق ** لحظه لحظه مبتلای احتراق‌‌

The moon, which excels the stars in beauty, becomes like a phantom from the malady of a phthisis. 1280

ماه کاو افزود ز اختر در جمال ** شد ز رنج دق او همچون خیال‌‌

This earth, quiet and controlled, is thrown by earthquakes into feverish tremors.

این زمین با سکون با ادب ** اندر آرد زلزله‌‌ش در لرز تب‌‌

Oh, from this inherited woe many a mountain in the world has become tiny fragments and (grains of) sand.

ای بسا که زین بلای مرده‌‌ریگ ** گشته است اندر جهان او خرد و ریگ‌‌

This air is conjoined with the (vital) spirit, (but) when the Divine destiny comes, it turns pestilential and stinking.

این هوا با روح آمد مقترن ** چون قضا آید وبا گشت و عفن‌‌

The sweet water that was a sister (congenial) to the spirit, (after standing) in a pool, became yellow and bitter and turbid.

آب خوش کاو روح را همشیره شد ** در غدیری زرد و تلخ و تیره شد

The fire that has wind in its moustache—a single puff of wind calls death upon it. 1285

آتشی کاو باد دارد در بروت ** هم یکی بادی بر او خواند یموت‌‌

The state of the sea (is such that) from its agitation and commotion (you may) perceive the changes of its mind.

حال دریا ز اضطراب و جوش او ** فهم کن تبدیلهای هوش او

The whirling heaven, which is (ever engaged) in seeking and searching—its state is like the state of its children;

چرخ سر گردان که اندر جستجوست ** حال او چون حال فرزندان اوست‌‌

Now nadir, now middle, now zenith: therein are host on host of stars fortunate and unlucky.

گه حضیض و گه میانه گاه اوج ** اندر او از سعد و نحسی فوج فوج‌‌

From thyself, O part made up of wholes, apprehend the state of every simple (uncompounded) thing.

از خود ای جزوی ز کلها مختلط ** فهم می‌‌کن حالت هر منبسط

Inasmuch as wholes suffer grief and pain, how should their part not be pale-faced (sick and subject to decay)? 1290

چون که کلیات را رنج است و درد ** جزو ایشان چون نباشد روی زرد

Especially a part which is composed of contraries—of water and earth and fire and air.

خاصه جزوی کاو ز اضداد است جمع ** ز آب و خاک و آتش و باد است جمع‌‌

It is no wonder that the sheep recoiled from the wolf; the wonder is that this sheep set its heart on (became friendly with) the wolf.

این عجب نبود که میش از گرگ جست ** این عجب کاین میش دل در گرگ بست‌‌

Life is the peace (harmony) of contraries; death is the fact that war arose between them.

زندگانی آشتی ضدهاست ** مرگ آن کاندر میانشان جنگ خاست‌‌

The grace of God has given amity to this lion and wild-ass— these two far distant contraries.

لطف حق این شیر را و گور را ** الف داده ست این دو ضد دور را

Since the world is sick and a prisoner, what wonder if the sick one is passing away?” 1295

چون جهان رنجور و زندانی بود ** چه عجب رنجور اگر فانی بود

From this point of view he (the hare) recited counsels to the lion. “I have lagged behind,” said he, “because of these bonds.”

خواند بر شیر او از این رو پندها ** گفت من پس مانده‌‌ام زین بندها

How the lion asked the reason of the hare's drawing back.

پرسیدن شیر از سبب پای واپس کشیدن خرگوش‌‌

The lion said to him, “Amongst (all) the causes of your malady tell (me) the special cause, for this is my object.”

شیر گفتش تو ز اسباب مرض ** این سبب گو خاص کاین استم غرض‌‌

“That lion,” he said, “lives in this well: within this fortress he is safe from harms.”

گفت آن شیر اندر این چه ساکن است ** اندر این قلعه ز آفات ایمن است‌‌

Every one who is wise chose the bottom of the well (to live in), because spiritual joys are (to be attained only) in solitude.

قعر چه بگزید هر کی عاقل است ** ز آن که در خلوت صفاهای دل است‌‌

The darkness of the well is better than the dark shades of the world: he that followed at the heels of the world never saved his head. 1300

ظلمت چه به که ظلمتهای خلق ** سر نبرد آن کس که گیرد پای خلق‌‌

“Come on,” said the lion; “my blow subdues him: see thou whether that lion is in the well at present.”

گفت پیش آ زخمم او را قاهر است ** تو ببین کان شیر در چه حاضر است‌‌

The hare answered, “I am consumed with (dread of) that fieriness (wrath): perhaps thou wilt take me beside thee,

گفت من سوزیده‌‌ام ز آن آتشی ** تو مگر اندر بر خویشم کشی‌‌

That with thy support, O mine of generosity, I may open my eyes and look into the well.”

تا بپشت تو من ای کان کرم ** چشم بگشایم به چه در بنگرم‌‌

How the lion looked into the well and saw the reflexion of himself and the hare.

نظر کردن شیر در چاه و دیدن عکس خود را و آن خرگوش را

When the lion took him to his side, under the lion's protection he began to run towards the well.

چون که شیر اندر بر خویشش کشید ** در پناه شیر تا چه می‌‌دوید

As soon as they looked at the water in the well, there shone forth in the water the light (reflected) from the lion and him (the hare). 1305

چون که در چه بنگریدند اندر آب ** اندر آب از شیر و او در تافت تاب‌‌

The lion saw his own reflexion: from the water shone the image of a lion with a plump hare at his side.

شیر عکس خویش دید از آب تفت ** شکل شیری در برش خرگوش زفت‌‌

When he beheld his adversary in the water, he left him (the hare) and sprang into the well.

چون که خصم خویش را در آب دید ** مر و را بگذاشت و اندر چه جهید

He fell into the well which he had dug, because his iniquity was coming (back) on his own head.

در فتاد اندر چهی کاو کنده بود ** ز آن که ظلمش در سرش آینده بود

The iniquity of evil-doers became (for them) a dark well: so have said all the wise.

چاه مظلم گشت ظلم ظالمان ** این چنین گفتند جمله عالمان‌‌

The more iniquitous one is, the more frightful is his well: (Divine) Justice has ordained worse (punishment) for worse (sin). 1310

هر که ظالمتر چهش با هول‌‌تر ** عدل فرموده ست بدتر را بتر

O you who on account of (your) high estate are committing an act of injustice, know that you are digging a well (pit) for yourself.

ای که تو از ظلم چاهی می‌‌کنی ** دان که بهر خویش دامی می‌‌کنی‌‌

Do not weave (a cocoon) round yourself, like the silkworm. You are digging a well for yourself (to fall in): dig with moderation (not too deep).

گرد خود چون کرم پیله بر متن ** بهر خود چه می‌‌کنی اندازه کن‌‌

Deem not the weak to be without a champion: recite from the Qur’án (the words), When the help of God shall come.

مر ضعیفان را تو بی‌‌خصمی مدان ** از نبی ذا جاء نصر الله خوان‌‌

If you are an elephant and your foe fled from you, lo, the retribution came upon you, birds in flocks.

گر تو پیلی خصم تو از تو رمید ** نک جزا طیرا ابابیلت رسید

If any poor man on the earth beg for mercy, a loud tumult falls on (arises among) the Host of Heaven. 1315

گر ضعیفی در زمین خواهد امان ** غلغل افتد در سپاه آسمان‌‌

If you bite him with your teeth and make him bleed, toothache will attack you—how will you do (then)?

گر بدندانش گزی پر خون کنی ** درد دندانت بگیرد چون کنی‌‌

The lion saw himself in the well, and in his fury he did not know himself at that moment from the enemy.

شیر خود را دید در چه وز غلو ** خویش را نشناخت آن دم از عدو

He regarded his own reflexion as his enemy: necessarily he drew a sword against himself.

عکس خود را او عدوی خویش دید ** لا جرم بر خویش شمشیری کشید

Oh, many an iniquity that you see in others is your own nature (reflected) in them, O reader!

ای بسا ظلمی که بینی از کسان ** خوی تو باشد در ایشان ای فلان‌‌

In them shone forth all that you are in your hypocrisy and iniquity and insolence. 1320

اندر ایشان تافته هستی تو ** از نفاق و ظلم و بد مستی تو

You are that (evil-doer), and you are striking those blows at yourself: you are weaving a curse upon yourself at that moment.

آن تویی و آن زخم بر خود می‌‌زنی ** بر خود آن دم تار لعنت می‌‌تنی‌‌

You do not see clearly the evil in yourself, else you would hate yourself with (all) your soul.

در خود آن بد را نمی‌‌بینی عیان ** ور نه دشمن بودیی خود را به جان‌‌

You are assaulting yourself, O simpleton, like the lion who made a rush at himself.

حمله بر خود می‌‌کنی ای ساده مرد ** همچو آن شیری که بر خود حمله کرد

When you reach the bottom of your own nature, then you will know that that vileness was from yourself.

چون به قعر خوی خود اندر رسی ** پس بدانی کز تو بود آن ناکسی‌‌

At the bottom (of the well) it became manifest to the lion that he who seemed to him to be another was (really) his own image. 1325

شیر را در قعر پیدا شد که بود ** نقش او آن کش دگر کس می‌‌نمود

Whoever tears out the teeth of a poor wretch is doing what the falsely-seeing lion did.

هر که دندان ضعیفی می‌‌کند ** کار آن شیر غلط بین می‌‌کند