Rumi's Masnavi - The rational spirit (the Logos) is (coming) to the mouth for the purpose of teaching: else (it would not come, for) truly that speech hath a channel apart:

The rational spirit (the Logos) is (coming) to the mouth for the purpose of teaching: else (it would not come, for) truly that speech hath a channel apart: 3090

ناطقه سوی دهان تعلیم راست ** ور نه خود آن نطق را جویی جداست‌‌

It is moving without noise and without repetitions (of sound) to the rose-gardens beneath which are the rivers.

می‌‌رود بی‌‌بانگ و بی‌‌تکرارها ** تحتها الأنهار تا گلزارها

O God, do Thou reveal to the soul that place where speech is growing without letters,

ای خدا جان را تو بنما آن مقام ** کاندر او بی‌‌حرف می‌‌روید کلام‌‌

That the pure soul may make of its head a foot (fly headlong) towards the far stretching expanse of non-existence—

تا که سازد جان پاک از سر قدم ** سوی عرصه‌‌ی دور پهنای عدم‌‌

An expanse very ample and spacious; and from it this phantasy and being (of ours) is fed.

عرصه‌‌ای بس با گشاد و با فضا ** وین خیال و هست یابد زو نوا

(The realm of) phantasies is narrower than non-existence (potential existence): on that account phantasy is the cause of pain. 3095

تنگتر آمد خیالات از عدم ** ز آن سبب باشد خیال اسباب غم‌‌

(The realm of actual) existence, again, was (ever) narrower than (the realm of) phantasy: hence in it the moon becomes like the moon that has waned

باز هستی تنگتر بود از خیال ** ز آن شود در وی قمر همچون هلال‌‌

Again, the existence of the world of sense and colour is narrower (than this), for ’tis a narrow prison.

باز هستی جهان حس و رنگ ** تنگتر آمد که زندانی است تنگ‌‌

The cause of narrowness is composition (compoundness) and number (plurality): the senses are moving towards composition.

علت تنگی است ترکیب و عدد ** جانب ترکیب حسها می‌‌کشد

Know that the world of Unification lies beyond sense: if you want Unity, march in that direction.

ز آن سوی حس عالم توحید دان ** گر یکی خواهی بدان جانب بران‌‌

The (Divine) Command KuN (Be) was a single act, and the (two letters) N and K occurred (only) in speech, while the (inward) meaning was pure (uncompounded). 3100

امر کن یک فعل بود و نون و کاف ** در سخن افتاد و معنی بود صاف‌‌

This discourse hath no end. Return, that (we may see) what happened to the wolf in combat (with the lion).

این سخن پایان ندارد باز گرد ** تا چه شد احوال گرگ اندر نبرد

How the lion punished the wolf who had shown disrespect in dividing (the prey).

ادب کردن شیر گرگ را که در قسمت بی‌‌ادبی کرده بود

That haughty one tore off the head of the wolf, in order that two-headedness (dualism) and distinction might not remain (in being).

گرگ را بر کند سر آن سر فراز ** تا نماند دو سری‌‌و امتیاز

’Tis (the meaning of) So we took vengeance on them, O old wolf, inasmuch as thou wert not dead in the presence of the Amír.

فانتقمنا منهم است ای گرگ پیر ** چون نبودی مرده در پیش امیر

After that, the lion turned to the fox and said, “Divide this for eating.”

بعد از آن رو شیر با روباه کرد ** گفت این را بخش کن از بهر خورد

He bowed low and said, “This fat ox will be thy food at breakfast, O excellent King, 3105

سجده کرد و گفت کاین گاو سمین ** چاشت خوردت باشد ای شاه گزین‌‌

And that goat will be a portion reserved for the victorious King at midday,

و آن بز از بهر میان روز را ** یخنیی باشد شه پیروز را

And the hare too for supper—(to be) the repast at nightfall of the gracious and bountiful King.”

و آن دگر خرگوش بهر شام هم ** شب چره‌‌ی این شاه با لطف و کرم‌‌

Said the lion, “O fox, thou hast made justice shine forth: from whom didst thou learn to divide in such a manner?

گفت ای روبه تو عدل افروختی ** این چنین قسمت ز کی آموختی‌‌

Whence didst thou learn this, O eminent one?” “O King of the world,” he replied, “(I learned it) from the fate of the wolf.”

از کجا آموختی این ای بزرگ ** گفت ای شاه جهان از حال گرگ‌‌

The lion said, “Inasmuch as thou hast become pledged to love of me, pick up all the three (animals), and take (them) and depart. 3110

گفت چون در عشق ما گشتی گرو ** هر سه را برگیر و بستان و برو

O fox, since thou hast become entirely mine, how should I hurt thee when thou hast become myself?

روبها چون جملگی ما را شدی ** چونت آزاریم چون تو ما شدی‌‌

I am thine, and all the beasts of chase are thine: set thy foot on the Seventh Heaven and mount (beyond)!

ما ترا و جمله اشکاران ترا ** پای بر گردون هفتم نه بر آ

Since thou hast taken warning from (the fate of) the vile wolf, thou art not a fox: thou art my own lion.

چون گرفتی عبرت از گرگ دنی ** پس تو روبه نیستی شیر منی‌‌

The wise man is he that in (the hour of) the shunned tribulation takes warning from the death of his friends.”

عاقل آن باشد که عبرت گیرد از ** مرگ یاران در بلای محترز

At that moment the fox uttered a hundred thanksgivings, saying, "(How lucky) that the lion called me up after the wolf. 3115

روبه آن دم بر زبان صد شکر راند ** که مرا شیر از پی آن گرگ خواند

If he had bidden me first, saying, ‘Do thou divide this,’ who would have escaped from him with his life?”

گر مرا اول بفرمودی که تو ** بخش کن این را که بردی جان از او

Thanks be to Him (God), then, that He caused us to appear (be born) in the world after those of old,

پس سپاس او را که ما را در جهان ** کرد پیدا از پس پیشینیان‌‌

So that we heard of the chastisements which God inflicted upon the past generations in the preceding time,

تا شنیدیم آن سیاستهای حق ** بر قرون ماضیه اندر سبق‌‌

That we, like the fox, may keep better watch over ourselves from (considering) the fate of those ancient wolves.

تا که ما از حال آن گرگان پیش ** همچو روبه پاس خود داریم بیش‌‌

On this account he that is God's prophet and veracious in explanation called us “a people on which God has taken mercy.” 3120

امت مرحومه زین رو خواندمان ** آن رسول حق و صادق در بیان‌‌

Behold with clear vision the bones and fur of those wolves, and take warning, O mighty ones!

استخوان و پشم آن گرگان عیان ** بنگرید و پند گیرید ای مهان‌‌

The wise man will put off from his head (lay aside) this self-existence and wind (of vanity), since he heard (what was) the end of the Pharaohs and ‘Ád;

عاقل از سر بنهد این هستی و باد ** چون شنید انجام فرعونان و عاد

And if he do not put it off, others will take warning from what befell him in consequence of his being misguided.

ور بننهد دیگران از حال او ** عبرتی گیرند از اضلال او

How Noah, on whom be peace, threatened his people, saying, “Do not struggle with me, for I am (only) a veil: ye are really struggling with God (who is) within this (veil), O God-forsaken men!”

تهدید کردن نوح علیه السلام مر قوم را که با من مپیچید که من رو پوشم در میان پس به حقیقت با خدای می‌‌پیچید ای مخذولان‌‌

Noah said, “O ye headstrong ones, I am not I: I am dead to the (animal) soul, I am living through the Soul of souls.

گفت نوح ای سرکشان من من نی‌‌ام ** من ز جان مرده به جانان می‌‌زی‌‌ام‌‌

Inasmuch as I am dead to the senses of the father of mankind (human sense perceptions), God has become my hearing and perception and sight. 3125

چون بمردم از حواس بو البشر ** حق مرا شد سمع و ادراک و بصر

Since I am not I, this breath (of mine) is from Him: in the presence of this breath if any one breathes (a word) he is an infidel.”

چون که من من نیستم این دم ز هوست ** پیش این دم هر که دم زد کافر اوست‌‌

In the form of this fox there is the lion: ’tis not fitting to advance boldly towards this fox.

هست اندر نقش این روباه شیر ** سوی این روبه نشاید شد دلیر

Unless thou believe in him from his exterior aspect (accept him in the form in which he appears), thou wilt not hear from him the lions' roar.

گر ز روی صورتش می‌‌نگروی ** غره‌‌ی شیران از او می‌‌نشنوی‌‌

Unless Noah had had a hand (a powerful aid) from God, why should he have cast a whole world into confusion?

گر نبودی نوح را از حق یدی ** پس جهانی را چرا بر هم زدی‌‌

He was hundreds of thousands of lions in a single body; he was like fire, and the world (like) a stack. 3130

صد هزاران شیر بود او در تنی ** او چو آتش بود و عالم خرمنی‌‌

Forasmuch as the stack neglected (to pay) the tithe due to him, he launched such a flame against that stack.

چون که خرمن پاس عشر او نداشت ** او چنان شعله بر آن خرمن گماشت‌‌

Whosoever in the presence of this hidden Lion opens his mouth disrespectfully, like the wolf,

هر که او در پیش این شیر نهان ** بی‌‌ادب چون گرگ بگشاید دهان‌‌

That Lion will tear him to pieces, as (he tore) the wolf, and will recite to him (the text) So we took vengeance upon them.

همچو گرگ آن شیر بردراندش ** فانتقمنا منهم بر خواندش‌‌

He will suffer blows, like the wolf, from the Lion's paw: foolish is he that waxed bold in the presence of the Lion.

زخم یابد همچو گرگ از دست شیر ** پیش شیر ابله بود کاو شد دلیر

Would that those blows fell upon the body, so that it might be that (the sinner's) faith and heart would be safe! 3135

کاشکی آن زخم بر تن آمدی ** تا بدی کایمان و دل سالم بدی‌‌

My power is broken (fails me) on reaching this point: how can I declare this mystery?

قوتم بگسست چون اینجا رسید ** چون توانم کرد این سر را پدید

Make little of your bellies, like that fox: do not play fox's tricks in His presence.

همچو آن روبه کم اشکم کنید ** پیش او روباه بازی کم کنید

Lay the whole of your “we” and “I” before Him: the kingdom is His kingdom: give the kingdom to Him.

جمله ما و من به پیش او نهید ** ملک ملک اوست ملک او را دهید

When ye become poor (selfless) in the right Way, verily the Lion and the Lion's prey are yours,

چون فقیر آیید اندر راه راست ** شیر و صید شیر خود آن شماست‌‌