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

(While), on the other hand, ignorant men prevail over woman, because they are fierce and very impudent in their behaviour.

باز بر زن جاهلان چیره شوند ** ز آن که ایشان تند و بس خیره روند

They lack tenderness, kindness, and affection, because animality predominates over their (human) nature. 2435

کم بودشان رقت و لطف و وداد ** ز آن که حیوانی است غالب بر نهاد

Love and tenderness are human qualities, anger and lust are animal qualities.

مهر و رقت وصف انسانی بود ** خشم و شهوت وصف حیوانی بود

She (woman) is a ray of God, she is not that (earthly) beloved: she is creative, you might say she is not created.

پرتو حق است آن معشوق نیست ** خالق است آن گوییا مخلوق نیست‌‌

How the man yielded to his wife's request that he should seek the means of livelihood, and regarded her opposition (to him) as a Divine indication. (Verse): To the mind of every knowing man it is a fact that with the revolving object there is one that causes it to revolve.

تسلیم کردن مرد خود را به آن چه التماس زن بود از طلب معیشت و آن اعتراض زن را اشارت حق دانستن: بنزد عقل هر داننده‌‌ای هست که با گردنده گرداننده‌‌ای هست‌‌

The man became as sorry for that speech (of his) as at the hour of death a tyrannical officer (is sorry) for his tyranny.

مرد ز آن گفتن پشیمان شد چنان ** کز عوانی ساعت مردن عوان‌‌

He said, “How did I become the adversary of (her who is) the life of my soul? How did I bestow kicks on the head of my soul?”

گفت خصم جان جان چون آمدم ** بر سر جان من لگدها چون زدم‌‌

When the (Divine) destiny comes, it muffles the sight, so that our intellect cannot distinguish foot from head. 2440

چون قضا آید فرو پوشد بصر ** تا نداند عقل ما پا را ز سر

As soon as the destiny is past, it (the intellect) devours itself (with grief): rending the veil (without regard for appearances), it tears its bosom.

چون قضا بگذشت خود را می‌‌خورد ** پرده بدریده گریبان می‌‌درد

The man said, “O wife, I am repenting: if I have been an infidel, I will (now) become a Moslem.

مرد گفت ای زن پشیمان می‌‌شوم ** گر بدم کافر مسلمان می‌‌شوم‌‌

I am a sinner against thee: have mercy, do not dig me up all at once from root and foundation (do not bring me to utter ruin).”

من گنه‌‌کارم توام رحمی بکن ** بر مکن یک بارگیم از بیخ و بن‌‌

If the old infidel is repenting, he becomes a Moslem when he pleads for pardon.

کافر پیر ار پشیمان می‌‌شود ** چون که عذر آرد مسلمان می‌‌شود

He (God) is the merciful and bountiful Lord: both existence and non-existence are in love with Him. 2445

حضرت پر رحمت است و پر کرم ** عاشق او هم وجود و هم عدم‌‌

(Both) infidelity and faith are lovers of that Majesty, both copper and silver are slaves to that Elixir.

کفر و ایمان عاشق آن کبریا ** مس و نقره بنده‌‌ی آن کیمیا

Explaining that both Moses and Pharaoh are subject to the Divine Will, like poison and antidote and darkness and light, and how Pharaoh conversed in solitude with God, praying that He would not destroy his (good) reputation.

در بیان آن که موسی و فرعون هر دو مسخر مشیت‌‌اند چنان که زهر و پادزهر و ظلمات و نور و مناجات کردن فرعون به خلوت تا ناموس نشکند

Moses and Pharaoh were servants (worshippers) of Reality, (though) outwardly the former keeps the way (is rightly guided), while the latter has lost the way.

موسی و فرعون معنی را رهی ** ظاهر آن ره دارد و این بی‌‌رهی‌‌

In the daytime Moses was making lament (supplication) to God: at midnight Pharaoh would begin to weep,

روز موسی پیش حق نالان شده ** نیم شب فرعون گریان آمده‌‌

Saying, “O God, what shackle is this on my neck? Were it not for the shackle, who would say ‘I am I’?

کاین چه غل است ای خدا بر گردنم ** ور نه غل باشد که گوید من منم‌‌

By that (will) whereby Thou hast made Moses to be illumined, by that (same will) Thou hast made me to be darkened; 2450

ز آن که موسی را منور کرده‌‌ای ** مر مرا ز آن هم مکدر کرده‌‌ای‌‌

By that whereby Thou hast made Moses' face like the moon Thou hast made the moon of my soul to be black-faced (eclipsed).

ز آن که موسی را تو مه رو کرده‌‌ای ** ماه جانم را سیه رو کرده‌‌ای‌‌

My star was not better than a moon (so that it should be exempt from eclipse): since it has suffered eclipse, what help have I?

بهتر از ماهی نبود استاره‌‌ام ** چون خسوف آمد چه باشد چاره‌‌ام‌‌

If they beat drums in my honour (proclaiming me) as Lord and Sultan, (’tis like as when) the moon is eclipsed and the people beat bowls (of metal).

نوبتم گر رب و سلطان می‌‌زنند ** مه گرفت و خلق پنگان می‌‌زنند

They beat those bowls and raise a clamour: they put the moon to shame by their blows.

می‌‌زنند آن طاس و غوغا می‌‌کنند ** ماه را ز آن زخمه رسوا می‌‌کنند

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