Rumi's Masnavi - Aloes-wood burns, (but) the mine of aloes-wood is far from burning: how should the wind (of evil words) assail the source of (spiritual) light?

Aloes-wood burns, (but) the mine of aloes-wood is far from burning: how should the wind (of evil words) assail the source of (spiritual) light?

عود سوزد کان عود از سوز دور ** باد کی حمله برد بر اصل نور

Oh, ’tis from thee the heavens have (their) purity; oh, thy unkindness is better than kindness, 1875

ای ز تو مر آسمانها را صفا ** ای جفای تو نکوتر از وفا

Because if an unkindness come from the wise it is better than the kindness of the ignorant.

ز انکه از عاقل جفایی گر رود ** از وفای جاهلان آن به بود

The Prophet said, “Enmity (proceeding) from wisdom is better than the love that comes from a fool.”

گفت پیغمبر عداوت از خرد ** بهتر از مهری که از جاهل رسد

How an Amír harassed a sleeping man into whose mouth a snake had gone.

رنجانیدن امیری خفته‏ای را که مار در دهانش رفته بود

A wise man was riding along (at the moment when) a snake was going into the mouth of a man asleep.

عاقلی بر اسب می‏آمد سوار ** در دهان خفته‏ای می‏رفت مار

The rider saw that, and was hurrying to scare away the snake, (but) he got no chance (of doing so).

آن سوار آن را بدید و می‏شتافت ** تا رماند مار را فرصت نیافت‏

Since he had an abundant supply of intelligence, he struck the sleeper several powerful blows with a mace. 1880

چون که از عقلش فراوان بد مدد ** چند دبوسی قوی بر خفته زد

The strokes of the hard mace drove him in flight from him (the rider) to beneath a tree.

برد او را زخم آن دبوس سخت ** زو گریزان تا به زیر یک درخت‏

There were many rotten apples which had dropped (from the tree): he said, “Eat of these, O you in the grip of pain!”

سیب پوسیده بسی بد ریخته ** گفت از این خور ای به درد آویخته‏

He gave him so many apples to eat that they were falling out of his mouth again.

سیب چندان مر و را در خورد داد ** کز دهانش باز بیرون می‏فتاد

He was crying, “O Amír, pray, why have you set on me when you have not suffered injury?

بانگ می‏زد کای امیر آخر چرا ** قصد من کردی تو نادیده جفا

If you have an inveterate and mortal feud with me, strike with your sword and shed my blood at once. 1885

گر ترا ز اصل است با جانم ستیز ** تیغ زن یک بارگی خونم بریز

Ill-omened (was) the hour I came into your sight: oh, happy he that never saw your face!

شوم ساعت که شدم بر تو پدید ** ای خنک آن را که روی تو ندید

Without guilt, without sin, without (having done) anything great or small—(even) the heretics hold not such oppression allowable.

بی‏جنایت بی‏گنه بی‏بیش و کم ** ملحدان جایز ندارند این ستم‏

Blood gushes from my mouth together with (my) words. O God, I beseech Thee, give him the retribution (which he deserves)!”

می‏جهد خون از دهانم با سخن ** ای خدا آخر مکافاتش تو کن‏

Every instant he was uttering a new curse, (while) he (the rider) kept beating him and saying, “Run in this plain.”

هر زمان می‏گفت او نفرین نو ** اوش می‏زد کاندر این صحرا بدو

Blows of the mace, and the rider (swift) as the wind! He (therefore) went on running and (now and) again falling on his face. 1890

زخم دبوس و سوار همچو باد ** می‏دوید و باز در رو می‏فتاد

He was full-fed and sleepy and fatigued: his feet and face became (covered with) a hundred thousand wounds.

ممتلی و خوابناک و سست بد ** پا و رویش صد هزاران زخم شد

Till nightfall he (the rider) drove (him) to and fro, until vomiting caused by bile overtook him.

تا شبانگه می‏کشید و می‏گشاد ** تا ز صفرا قی شدن بر وی فتاد

All the things he had eaten, bad or good, came up from him: the snake shot forth from him along with what he had eaten.

زو بر آمد خورده‏ها زشت و نکو ** مار با آن خورده بیرون جست از او

When he saw the snake outside of him, he fell on his knees before that beneficent man.

چون بدید از خود برون آن مار را ** سجده آورد آن نکو کردار را

As soon as he saw the horror of that black, ugly, big snake, those griefs departed from him. 1895

سهم آن مار سیاه زشت زفت ** چون بدید آن دردها از وی برفت‏

“Truly,” said he, “you are the Gabriel of (Divine) mercy, or you are God, for you are the lord of bounty.

گفت خود تو جبرییل رحمتی ** یا خدایی که ولی نعمتی‏

Oh, blest (is) the hour that you saw me: I was dead, you have given me new life.

ای مبارک ساعتی که دیدی‏ام ** مرده بودم جان نو بخشیدی‏ام‏

You (were) seeking me like mothers (in search of their children); I (was) fleeing from you like asses.

تو مرا جویان مثال مادران ** من گریزان از تو مانند خران‏

The ass flees from his master because of asininity; his owner (runs) after (him) because of good-nature.

خر گریزد از خداوند از خری ** صاحبش در پی ز نیکو گوهری‏

He seeks him, not on account of profit or loss, but in order that a wolf or (other) wild beast may not tear him. 1900

نه از پی سود و زیان می‏جویدش ** لیک تا در گرگش ندرد یا ددش‏

Oh, happy he that espies your face or suddenly lights upon your abode.

ای خنک آن را که بیند روی تو ** یا در افتد ناگهان در کوی تو

O you whom the pure spirit hath praised, how many foolish and idle words have I spoken to you!

ای روان پاک بستوده ترا ** چند گفتم ژاژ و بی‏هوده ترا

O lord and emperor and amír, I spoke not, my folly spoke: do not punish that (offence).

ای خداوند و شهنشاه و امیر ** من نگفتم جهل من گفت آن مگیر

If I had known a tittle of this matter, how could I have spoken foolish words?

شمه‏ای زین حال اگر دانستمی ** گفتن بی‏هوده کی تانستمی‏

I should have spoken much praise of you, O man of good qualities, if you had given me a single hint as to the (actual) case; 1905

بس ثنایت گفتمی ای خوش خصال ** گر مرا یک رمز می‏گفتی ز حال‏

But you, keeping silence, showed perturbation and silently continued to beat me on the head.

لیک خامش کرده می‏آشوفتی ** خامشانه بر سرم می‏کوفتی‏

My head became dizzy, the wits flew out of my head— especially as this head has (but) little brain.

شد سرم کالیوه عقل از سر بجست ** خاصه این سر را که مغزش کمتر است‏

Pardon, O man of goodly countenance and goodly behaviour: let pass that which I said in frenzy.”

عفو کن ای خوب روی خوب کار ** آن چه گفتم از جنون اندر گذار

He answered, “If I had uttered a hint of it, your gall would instantly have turned to water.

گفت اگر من گفتمی رمزی از آن ** زهره‏ی تو آب گشتی آن زمان‏

Had I told you the qualities of the snake, terror would have made you give up the ghost.” 1910

گر ترا من گفتمی اوصاف مار ** ترس از جانت بر آوردی دمار

Mustafá (Mohammed) said, ‘If I should tell aright the description of the enemy which is in your souls,

مصطفی فرمود اگر گویم به راست ** شرح آن دشمن که در جان شماست‏

The gall-bladders even of courageous men would burst: he (such a one) would neither go his way nor care for any work.

زهره‏های پر دلان هم بر درد ** نه رود ره نه غم کاری خورد

Neither would there remain to his heart endurance in supplication, nor to his body strength for fasting and (ritual) prayer.

نه دلش را تاب ماند در نیاز ** نه تنش را قوت روزه و نماز

He would become (good for) nothing as a mouse before a cat; he would be distraught as a lamb before a wolf.

همچو موشی پیش گربه لا شود ** همچو بره پیش گرگ از جا رود

No power to plan or move would remain in him: therefore I tend you without speaking. 1915

اندر او نه حیله ماند نه روش ** پس کنم ناگفته تان من پرورش‏

I am mute, like Bú Bakr-i Rabábí; I handle the iron, like David,

همچو بو بکر ربابی تن زنم ** دست چون داود در آهن زنم‏

So that by my hand the (seemingly) impossible is brought to pass, and wings are restored to the bird whose plumes were torn away.

تا محال از دست من حالی شود ** مرغ پر برکنده را بالی شود

Since there is (the text) the hand of God is above their hands, the One (God) has declared our hand to be His hand.

چون ید الله فوق أیدیهم بود ** دست ما را دست خود فرمود احد

Therefore mine is surely a long hand that has passed beyond the Seventh Heaven.

پس مرا دست دراز آمد یقین ** بر گذشته ز آسمان هفتمین‏

My hand showed (its) cunning upon the sky: O teacher of the Qur’án, recite the moon hath been cleft asunder.’ 1920

دست من بنمود بر گردون هنر ** مقریا بر خوان که انشق القمر

This characteristic, moreover, is on account of the weakness of (men's) understandings: how is it possible to explain the (Divine) omnipotence to the weak?

این صفت هم بهر ضعف عقلهاست ** با ضعیفان شرح قدرت کی رواست‏

You will surely know when you lift your head from (this sensuous) sleep. ’Tis the end (of my discourse), and God knows best what is right.

خود بدانی چون بر آری سر ز خواب ** ختم شد و الله أعلم بالصواب‏

“(If I had told you about the snake), you would not have been able to eat, nor would you have been capable of vomiting or cared (to do so).

مر ترا نه قوت خوردن بدی ** نه ره و پروای قی کردن بدی‏