Rumi's Masnavi - As you have no strength, keep making a lamentation; since you are blind, take care, do not turn your head away from him that sees the road.

As you have no strength, keep making a lamentation; since you are blind, take care, do not turn your head away from him that sees the road. 1990

زاریی می‏کن چو زورت نیست هین ** چون که کوری سر مکش از راه بین‏

You are less (worse) than the bear, (for) you are not wailing at the pain. The bear was freed from pain when it made an outcry.

تو کم از خرسی نمی‏نالی ز درد ** خرس رست از درد چون فریاد کرد

O God, make this stony heart (soft as) wax; make our wailing sweet (to Thee) and an object of (Thy) mercy!

ای خدا این سنگ دل را موم کن ** ناله‏ی ما را خوش و مرحوم کن‏

How a sightless beggar said, “I have two blindnesses.”

گفتن نابینای سائل که دو کوری دارم‏

There was a blind man who used to say, “Pity! I have two blindnesses, O people of the time.

بود کوری کاو همی‏گفت الامان ** من دو کوری دارم ای اهل زمان‏

Therefore, hark ye, show unto me twice as much compassion, since I have two blindnesses, and I (live) between (them.)”

پس دو باره رحمتم آرید هان ** چون دو کوری دارم و من در میان‏

(Somebody) said, “We see one blindness of yours: what may the other blindness be? Explain.” 1995

گفت یک کوریت می‏بینیم ما ** آن دگر کوری چه باشد وانما

He answered, “I have an ugly voice and unpleasing tones: ugliness of voice and blindness are double (blindness).

گفت زشت آوازم و ناخوش نوا ** زشت آوازی و کوری شد دوتا

My ugly cry becomes the source of annoyance: the people's love is lessened by my cry.

بانگ زشتم مایه‏ی غم می‏شود ** مهر خلق از بانگ من کم می‏شود

Whithersoever my ugly voice goes, it becomes the source of anger and annoyance and hatred.

زشت آوازم به هر جا که رود ** مایه‏ی خشم و غم و کین می‏شود

Double your compassion for (these) two blindnesses: make room (in your hearts) for one who gets so little room.”

بر دو کوری رحم را دوتا کنید ** این چنین ناگنج را گنجا کنید

The ugliness of (his) voice was diminished by this plaint: the people became of one mind in (showing) compassion for him. 2000

زشتی آواز کم شد زین گله ** خلق شد بر وی به رحمت یک دله‏

When he had told the secret (and explained his meaning), his voice was made beautiful by the graciousness of the voice of his heart;

کرد نیکو چون بگفت او راز را ** لطف آواز دلش آواز را

But that one whose heart's voice also is bad—(for him) those three blindnesses are banishment everlasting (from the favour of God);

و انکه آواز دلش هم بد بود ** آن سه کوری دوری سرمد بود

Yet it may be that the bounteous (saints), who give without cause, will lay a hand (of blessing) upon his ugly head.

لیک وهابان که بی‏علت دهند ** بو که دستی بر سر زشتش نهند

Since his (the blind beggar's) voice became sweet and pitiable, the hearts of the stony-hearted were made (soft) as wax thereby.

چون که آوازش خوش و مظلوم شد ** زو دل سنگین دلان چون موم شد

Inasmuch as the infidel's lament is ugly and (like) braying, for that (reason) it meets with no (favourable) response. 2005

ناله‏ی کافر چو زشت است و شهیق ** ز آن نمی‏گردد اجابت را رفیق‏

“Be silent” has come down (has been revealed in the Qur’án) against the ugly-voiced (infidel), for he was drunken with the people's blood, like a dog.

اخسؤا بر زشت آواز آمده ست ** کاو ز خون خلق چون سگ بود مست‏

Inasmuch as the lament of the bear attracts compassion, (while) your lament is not like this, (but) is unpleasing,

چون که ناله‏ی خرس رحمت کش بود ** ناله‏ات نبود چنین ناخوش بود

Know that you have behaved with wolfishness to (a) Joseph, or have drunk of the blood of an innocent.

دان که با یوسف تو گرگی کرده‏ای ** یا ز خون بی‏گناهی خورده‏ای‏

Repent, and empty yourself of what you have drunk; and if your wound is old (and unhealed), go, cauterise (it).

توبه کن و ز خورده استفراغ کن ** ور جراحت کهنه شد رو داغ کن‏

Continuation of the story of the bear and of the fool who had put trust in its good faith.

تتمه‏ی حکایت خرس و آن ابله که بر وفای او اعتماد کرده بود

The bear, too, when it was delivered from the dragon and received such kindness from that brave man— 2010

خرس هم از اژدها چون وارهید ** و آن کرم ز آن مرد مردانه بدید

Like the dog of the Men of the Cave, that poor bear became an attendant at the heels of him that bore the burden (of the fight with the dragon).

چون سگ اصحاب کهف آن خرس زار ** شد ملازم در پی آن بردبار

That Moslem, from fatigue, laid down his head (to rest); the bear, from devotion (to him), became (his) guard.

آن مسلمان سر نهاد از خستگی ** خرس حارس گشت از دل بستگی‏

A certain man passed by and said to him, “What has happened? O brother, who is this bear (in relation) to you?”

آن یکی بگذشت و گفتش حال چیست ** ای برادر مر ترا این خرس کیست‏

He recounted the adventure, and the story of the dragon. The other said, “Do not set your heart on a bear, O fool!

قصه واگفت و حدیث اژدها ** گفت بر خرسی منه دل ابلها

The friendship of a fool is worse than (his) enmity: it (the bear) ought to be driven away by every means you know.” 2015

دوستی ابله بتر از دشمنی است ** او بهر حیله که دانی راندنی است‏

He (the man with the bear) said (to himself), “By God, he has said this from envy; otherwise,” (he said aloud), “why do you look at the bearishness (of the bear)? Behold this affection (which it has for me)!”

گفت و الله از حسودی گفت این ** ور نه خرسی چه نگری این مهر بین‏

“The affection of fools,” said the other, “is beguiling; this envy of mine is better than its (the bear's) affection.

گفت مهر ابلهان عشوه‏ده است ** این حسودی من از مهرش به است‏

Hey, come with me and drive away this bear: do not choose the bear (as your friend), do not forsake one of your own kind!”

هی بیا با من بران این خرس را ** خرس را مگزین مهل هم جنس را

“Go, go,” said he, “mind your own business, O envious man!” Said the other, “This was my business, and it was not your fortune (to follow my advice).

گفت رو رو کار خود کن ای حسود ** گفت کارم این بد و رزقت نبود

I am not less than a bear, O noble sir: abandon it, in order that I may be your comrade. 2020

من کم از خرسی نباشم ای شریف ** ترک او کن تا منت باشم حریف‏

My heart is trembling with anxiety for you: do not go into a forest with a bear like this.

بر تو دل می‏لرزدم ز اندیشه‏ای ** با چنین خرسی مرو در بیشه‏ای‏

This heart of mine has never trembled in vain; this is the Light of God, not pretence or idle brag.

این دلم هرگز نلرزید از گزاف ** نور حق است این نه دعوی و نه لاف‏

I am the true believer who has become seeing by the Light of God. Beware and beware! Flee from this fire-temple!”

مومنم ینظر بنور الله شده ** هان و هان بگریز از این آتشکده‏

He said all this, and it entered not his ear: suspicion is a thick barrier to a man.

این همه گفت و به گوشش در نرفت ** بد گمانی مرد را سدی است زفت‏

He took his hand, and he (the man with the bear) withdrew his hand from him. The other said, “I will go, since you are not a well-guided friend.” 2025

دست او بگرفت و دست از وی کشید ** گفت رفتم چون نه‏ای یار رشید

“Go,” cried he; “be not troubled for me; don't carve (retail) so much wisdom, O meddlesome one!”

گفت رو بر من تو غم خواره مباش ** بو الفضولا معرفت کمتر تراش‏

He answered him, (saying), “I am not your enemy: it would be a kindness if you would come after me.”

باز گفتش من عدوی تو نی‏ام ** لطف باشد گر بیایی در پی‏ام‏

“I am sleepy,” said he; “let me alone, go!” He replied, “Pray, give in to your friend,

گفت خوابستم مرا بگذار و رو ** گفت آخر یار را منقاد شو

So that you may sleep under the safeguard of a sage, under the protection of one loved (by God), a man of heart (spiritual insight).”

تا بخسبی در پناه عاقلی ** در جوار دوستی صاحب دلی‏

The man was thrown by his (the other's) earnestness into a (groundless) fancy: he became angry and quickly averted his face, 2030

در خیال افتاد مرد از جد او ** خشمگین شد زود گردانید رو

Thinking, “Mayhap this man has come to attack me—he is a murderer; or he has hope (of gain)—he is a beggar and a tout;

کاین مگر قصد من آمد خونی است ** یا طمع دارد گدا و تونی است‏

Or he has wagered with his friends that he will make me afraid of this companion.”

یا گرو بسته ست با یاران بدین ** که بترساند مرا زین هم نشین‏

From the wickedness of his heart, not (even) one good surmise came into his thoughts at all.

خود نیامد هیچ از خبث سرش ** یک گمان نیک اندر خاطرش‏

His good opinions were wholly for the bear: to be sure, he was of the same kind as the bear.

ظن نیکش جملگی بر خرس بود ** او مگر مر خرس را هم جنس بود

Through currishness, he suspected a sage and deemed a bear affectionate and just. 2035

عاقلی را از سگی تهمت نهاد ** خرس را دانست اهل مهر و داد

How Moses, on whom be peace, said to one who worshipped the (golden) calf, “Where is (what has become of) thy vain scepticism and precaution?”

گفتن موسی علیه السلام گوساله پرست را که آن خیال اندیشی و حزم تو کجاست‏

Moses said to one drunken with (deluding) fancy, “O thou who thinkest evil because of (thy) unblessedness and perdition,

گفت موسی با یکی مست خیال ** کای بد اندیش از شقاوت وز ضلال‏

Thou hast had a hundred suspicions concerning my prophethood, notwithstanding these proofs and this noble nature (which I have shown).

صد گمانت بود در پیغمبریم ** با چنین برهان و این خلق کریم‏

Thou hast seen from me hundreds of thousands of miracles, (and all the time) a hundred fancies and doubts and (vain) opinions were growing in thee.

صد هزاران معجزه دیدی ز من ** صد خیالت می‏فزود و شک و ظن‏

Thou wert sorely pressed by fancy and devilish suggestion, thou wert sneering at my prophethood.

از خیال و وسوسه تنگ آمدی ** طعن بر پیغمبری‏ام می‏زدی‏