Rumi's Masnavi - “(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).

“(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

I heard (your) abuse and went on with my work; I kept repeating under my lip (breath), ‘O Lord, make (it) easy!’

می‏شنیدم فحش و خر می‏راندم ** رب یسر زیر لب می‏خواندم‏

I had not permission to speak of the cause, and I had not power to abandon you. 1925

از سبب گفتن مرا دستور نه ** ترک تو گفتن مرا مقدور نه‏

From the grief in my heart I was saying continually, ‘Guide my people; verily, they know not’.”

هر زمان می‏گفتم از درد درون ** اهد قومی إنهم لا یعلمون‏

The man that had been delivered from woe was falling on his knees and saying, “O (thou who art) my bliss, O my fortune and treasure,

سجده‏ها می‏کرد آن رسته ز رنج ** کای سعادت ای مرا اقبال و گنج‏

Thou wilt get rewards from God, O noble one; this weakling has not the power to thank thee.

از خدا یابی جزاها ای شریف ** قوت شکرت ندارد این ضعیف‏

God will say thanks to thee, O leader; I have not the lips and the chin and the voice for that.”

شکر حق گوید ترا ای پیشوا ** آن لب و چانه ندارم و آن نوا

Of this fashion is the enmity of the wise: their poison is gladness to the soul. 1930

دشمنی عاقلان زین‏سان بود ** زهر ایشان ابتهاج جان بود

The friendship of the fool is woe and perdition: hear this tale as a parable.

دوستی ابله بود رنج و ضلال ** این حکایت بشنو از بهر مثال‏

On putting trust in the fawningness and good faith of the bear.

اعتماد کردن بر تملق و وفای خرس‏

A dragon was pulling a bear (into its jaws); a valiant man went and succoured it.

اژدهایی خرس را در می‏کشید ** شیر مردی رفت و فریادش رسید

The valiant (holy) men are a help in the world when the wail of the oppressed reaches (them).

شیر مردانند در عالم مدد ** آن زمان کافغان مظلومان رسد

From every quarter they hear the cry of the oppressed and run in that direction, like the mercy of God.

بانگ مظلومان ز هر جا بشنوند ** آن طرف چون رحمت حق می‏دوند

Those buttresses for the breaches of the world, those physicians for hidden maladies, 1935

آن ستونهای خللهای جهان ** آن طبیبان مرضهای نهان‏

Are pure love and justice and mercy; even as God, they are flawless (incorruptible) and unbribed.

محض مهر و داوری و رحمتند ** همچو حق بی‏علت و بی‏رشوتند

(If you ask one of them), “Why dost thou give him this aid all at once?” he says, “On account of his grief and helplessness.”

این چه یاری می‏کنی یک بارگیش ** گوید از بهر غم و بی‏چارگیش‏

Lovingkindness is fallen a prey to the valiant (holy) man, (for) medicine seeks naught in the world but the pain (which it should cure).

مهربانی شد شکار شیر مرد ** در جهان دارو نجوید غیر درد

Wherever a pain is, the remedy goes there: wherever a lowland is, the water runs there.

هر کجا دردی دوا آن جا رود ** هر کجا پستی است آب آن جا دود

If thou want the water of mercy, go, become lowly, and then drink the wine of mercy and become drunken. 1940

آب رحمت بایدت رو پست شو ** و آن گهان خور خمر رحمت مست شو

Mercy upon mercy comes (and rises like a flood) up to the head; do not thou come down to (and dwell upon) a single mercy, O son!

رحمت اندر رحمت آمد تا به سر ** بر یکی رحمت فرومای ای پسر

Bring the sky under thy feet, O brave one! Hear from above the firmament the noise of the (celestial) music!

چرخ را در زیر پا آر ای شجاع ** بشنو از فوق فلک بانگ سماع‏

Put out of thine ear the cotton of evil suggestion, that the cries from heaven may come into thine ear.

پنبه‏ی وسواس بیرون کن ز گوش ** تا به گوشت آید از گردون خروش‏

Purge thy two eyes from the hair of defect, that thou mayst behold the garden and cypress-plot of the world unseen.

پاک کن دو چشم را از موی عیب ** تا ببینی باغ و سروستان غیب‏

Eject the phlegm from thy brain and nose, that the wind of God may come into the centres of thy (spiritual) sense of smell. 1945

دفع کن از مغز و از بینی زکام ** تا که ریح الله در آید در مشام‏

Do not leave (in thyself) any trace of fever and bile, that thou mayst get from the world the taste of sugar.

هیچ مگذار از تب و صفرا اثر ** تا بیابی از جهان طعم شکر

Remedium virilitatis adhibe neu virilitate carens cucurreris, that a hundred kinds of fair ones may come forth. [Cure (your) manhood and don’t run around impotently, that a hundred kinds of fair ones may come forth.]

داروی مردی کن و عنین مپوی ** تا برون آیند صد گون خوب روی‏

Tear the fetter, which is the body, from the foot of thy soul, so that it may race round the arena.

کنده‏ی تن را ز پای جان بکن ** تا کند جولان به گرد آن چمن‏

Take off the shackle of avarice from thy hands and neck: seize (and enjoy) a new fortune in the old heaven.

غل بخل از دست و گردن دور کن ** بخت نو دریاب در چرخ کهن‏

And if thou art unable (to do that), fly to the Ka‘ba of (Divine) grace: lay thy helplessness before the Helper. 1950

ور نمی‏تانی به کعبه‏ی لطف پر ** عرضه کن بی‏چارگی بر چاره‏گر

Lamentation and weeping are a mighty stock-in-trade (resource); the Universal Mercy is the mightiest nurse (to comfort and cherish).

زاری و گریه قوی سرمایه‏ای است ** رحمت کلی قوی‏تر دایه‏ای است‏

The nurse and mother seeks a pretext (for giving relief): (she waits to see) when her child will begin to weep.

دایه و مادر بهانه جو بود ** تا که کی آن طفل او گریان شود

He (God) created the child, (namely) your wants, in order that it might moan and that milk might (then) be produced for it.

طفل حاجات شما را آفرید ** تا بنالید و شود شیرش پدید

He said, “Call ye upon God!” Refrain not thou from lamentation, in order that the milk of His loving kindnesses may flow.

گفت ادعوا الله بی‏زاری مباش ** تا بجوشد شیرهای مهرهاش‏

The howling of the wind and the pouring forth of (rain like) milk from the cloud are for care of us: (have) patience one moment! 1955

هوی هوی باد و شیر افشان ابر ** در غم مااند یک ساعت تو صبر

Thou hast heard (the text) “in the sky is your daily bread”. Wherefore hast thou stuck to this low place?

فی السماء رزقکم بشنیده‏ای ** اندر این پستی چه بر چفسیده‏ای‏

Deem thy fear and despair to be the voice of the ghoul drawing thine ear (down) to the abyss of degradation.

ترس و نومیدیت دان آواز غول ** می‏کشد گوش تو تا قعر سفول‏

Every call that draws thee upward—know that that call has come from on high.

هر ندایی که ترا بالا کشید ** آن ندا می‏دان که از بالا رسید

Every call that excites cupidity in thee—know that it is the howl of the wolf which tears men (to pieces).

هر ندایی که ترا حرص آورد ** بانگ گرگی دان که او مردم درد

This (afore-mentioned) height is not (high) in respect of position; these “heights” are towards (refer to) mind and spirit. 1960

این بلندی نیست از روی مکان ** این بلندیهاست سوی عقل و جان‏

Every cause is higher than the effect: the stone and iron (from which fire is struck) are superior to the sparks.

هر سبب بالاتر آمد از اثر ** سنگ و آهن فایق آمد بر شرر

Such and such a person is (really) seated above that one who lifts up his head so haughtily, though in appearance he is seated beside him.

آن فلانی فوق آن سرکش نشست ** گر چه در صورت به پهلویش نشست‏

The superiority of that (person's) place is in respect of (his spiritual) nobility; the place (that is) far from the (spiritual) seat of honour is held in slight regard.

فوقی آن جاست از روی شرف ** جای دور از صدر باشد مستخف‏

Forasmuch as the stone and iron are prior in action, the superiority of these twain is proper;

سنگ و آهن زین جهت که سابق است ** در عمل فوقی این دو لایق است‏

But those sparks, in respect of their being the final cause, are from this point of view far in front of (superior to) the iron and stone. 1965

و آن شرر از روی مقصودی خویش ** ز آهن و سنگ است زین رو پیش و بیش‏

The stone and iron are first, and the sparks last; but these twain are the body, and the sparks are the soul.

سنگ و آهن اول و پایان شرر ** لیک این هر دو تنند و جان شرر

If those sparks are posterior in time, (yet) in quality they are higher than the stone and iron.

آن شرر گر در زمان واپس‏تر است ** در صفت از سنگ و آهن برتر است‏

The bough is prior to the fruit in time, (but) it (the fruit) is superior to the bough in excellence.

در زمان شاخ از ثمر سابق‏تر است ** در هنر از شاخ او فایق‏تر است‏

Since the fruit is the final cause of the tree, it follows that the fruit is (really) first, the tree last.

چون که مقصود از شجر آمد ثمر ** پس ثمر اول بود و آخر شجر

When the bear cried out for help against the dragon, a valiant man removed it from the (dragon's) claws. 1970

خرس چون فریاد کرد از اژدها ** شیر مردی کرد از جنگش جدا

Cunning and courage gave support to each other: by this strength he slew the dragon.

حیلت و مردی بهم دادند پشت ** اژدها را او بدین قوت بکشت‏

The dragon has strength, (but) it has not cunning; again, there is a cunning above your cunning.

اژدها را هست قوت حیله نیست ** نیز فوق حیله‏ی تو حیله‏ای است‏