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

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

(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

Outwardly it is calling you towards itself, but inwardly it is driving you away with the cudgel of rejection. 2480

ظاهرا می‌‌خواندت او سوی خود ** وز درون می‌‌راندت با چوب رد

O man of sound heart (mind), ’tis (a case of) reversed shoes: know that Pharaoh's abhorrence (of Moses) was (really) from (caused by) Moses.

نعلهای باژگونه ست ای سلیم ** نفرت فرعون می‌‌دان از کلیم‌‌

The reason why the unblest are disappointed of both worlds, (according to the text) “he has lost this life and the life to come.”

سبب حرمان اشقیا از دو جهان که خسر الدنیا و الآخرة