Rumi's Masnavi - For that (second) blackness has fallen (been made) upon blackness; (hence) both scripts have become obscure and have given no meaning.

For that (second) blackness has fallen (been made) upon blackness; (hence) both scripts have become obscure and have given no meaning.

کان سیاهی بر سیاهی اوفتاد ** هر دو خط شد کور و معنیی نداد

And if you write a third time on the top of it, then you make it black as a soul full of wickedness. 3385

ور سوم باره نویسی بر سرش ** پس سیه کردی چو جان کافرش‏

What help is there, then, but (to take) refuge with (God) the Helper? Despair is copper, and the elixir for it is (God's) regard.

پس چه چاره جز پناه چاره‏گر ** ناامیدی مس و اکسیرش نظر

Lay your despairs before Him, that ye may escape from irremediable pain.

ناامیدیها به پیش او نهید ** تا ز درد بی‏دوا بیرون جهید

When Shu‘ayb had told him these deep sayings, at that breath of the spirit roses blossomed in his heart.

چون شعیب این نکته‏ها با او بگفت ** ز آن دم جان در دل او گل شکفت‏

His soul hearkened to the inspiration from Heaven; he said, (however), “If He hath punished me, where is the sign?”

جان او بشنید وحی آسمان ** گفت اگر بگرفت ما را کو نشان‏

He (Shu‘ayb) cried, “O Lord, he rebuts me, he seeks the sign of that punishment.” 3390

گفت یا رب دفع من می‏گوید او ** آن گرفتن را نشان می‏جوید او

He (God) said, “I am the Coverer (of sins): I will not tell his secrets, (I will give) but one indication for the sake of trying him.

گفت ستارم نگویم رازهاش ** جز یکی رمز از برای ابتلاش‏

One sign of My punishing him is this, that he has (to his credit) pious acts of fasting and orison

یک نشان آن که می‏گیرم و را ** آن که طاعت دارد از صوم و دعا

And ritual prayer and almsgiving et cetera, but he has not one atom of spiritual savour.

و ز نماز و از زکات و غیر آن ** لیک یک ذره ندارد ذوق جان‏

He performs high acts and deeds of devotion, but he has not one atom of (spiritual) relish.

می‏کند طاعات و افعال سنی ** لیک یک ذره ندارد چاشنی‏

His devotions are good (in form), but the spirit is not good: the walnuts are many, but there is no kernel therein.” 3395

طاعتش نغز است و معنی نغز نی ** جوزها بسیار و در وی مغز نی‏

Spiritual savour is required, in order that devotions may yield fruit: a kernel is required, in order that the berry may produce a tree.

ذوق باید تا دهد طاعات بر ** مغز باید تا دهد دانه شجر

How shall a berry without kernel become a sapling? The soulless form is naught but phantasy.

دانه‏ی بی‏مغز کی گردد نهال ** صورت بی‏جان نباشد جز خیال‏

Remainder of the story of the stranger’s reviling the Shaykh.

بقیه‏ی قصه‏ی طعنه زدن آن مرد بیگانه در شیخ‏

That malign wretch was gabbling silly nonsense about the Shaykh: the perverted intellect is always squinting (envious).

آن خبیث از شیخ می‏لایید ژاژ ** کژنگر باشد همیشه عقل کاژ

(He said), “I saw him amidst a company (of revellers): he is one denuded and destitute of piety.

که منش دیدم میان مجلسی ** او ز تقوی عاری است و مفلسی‏

And if you do not believe it, arise (and go) to-night, that you may see plainly your Shaykh’s depravity.” 3400

ور که باور نیستت خیز امشبان ** تا ببینی فسق شیخت را عیان‏

At night he took him to a window and said, “Behold a (fine) debauch and merry-making!

شب ببردش بر سر یک روزنی ** گفت بنگر فسق و عشرت کردنی‏

Behold such hypocrisy by day and profligacy by night!––in the daytime (he is) like Mustafá (Mohammed), at night (like) Bú Lahab.

بنگر آن سالوس روز و فسق شب ** روز همچون مصطفی شب بو لهب‏

By day his name has become ‘Abdullah (the servant of God); by night––God save us! And (see), the wine-cup in his hand!”

روز عبد الله او را گشته نام ** شب نعوذ بالله و در دست جام‏

He (the disciple) saw a full glass in the Shaykh’s hand. “O Shaykh,” said he, “is there a tumour even in thee?

دید شیشه در کف آن پیر پر ** گفت شیخا مر ترا هم هست غر

Nonne dicebas?— ‘In vini poculo mingit Diabolus festinans lente’.” [Did you not say, ‘The Devil pees into the wine cup quickly (but) without hurry?’] 3405

تو نمی‏گفتی که در جام شراب ** دیو می‏میزد شتابان ناشتاب‏

He (the Shaykh) replied, “They have made my cup so full that there is not room in it for a single rue-seed.

گفت جامم را چنان پر کرده‏اند ** کاندر او اندر نگنجد یک سپند

Look, is there any room here for a single mote? A deluded man has wrongly apprehended this matter.”

بنگر اینجا هیچ گنجد ذره‏ای ** این سخن را کژ شنیده غره‏ای‏

This is not the apparent cup (or) the apparent wine: deem this (allegation) far from (far below the dignity of) the Shaykh who sees the Unseen.

جام ظاهر خمر ظاهر نیست این ** دور دار این را ز شیخ غیب بین‏

The wine-cup, O fool, is the being of the Shaykh, in qua (essentia) urina Diaboli non continetur.” [The wine cup, O fool, is the being of the Shaykh, in which the Devil’s urine is not contained.]

جام می هستی شیخ است ای فلیو ** کاندر او اندر نگنجد بول دیو

He is full and brimming with the Light of God: he has shattered the bodily cup, he is the Absolute Light. 3410

پر و مالامال از نور حق است ** جام تن بشکست نور مطلق است‏

If sunlight fall upon filth, it is the same light (still): it suffers no defilement.

نور خورشید ار بیفتد بر حدث ** او همان نور است نپذیرد خبث‏

The Shaykh said, “Indeed this is not a cup, nor (is this) wine. Hey, unbeliever, come down and look at it!”

شیخ گفت این خود نه جام است و نه می ** هین به زیر آن منکرا بنگر به وی‏

He came, and saw it was fine honey. That miserable enemy (of God) became blind (with shame and confusion).

آمد و دید انگبین خاص بود ** کور شد آن دشمن کور و کبود

Thereupon the Pír said to his disciple, “Go, seek wine for me, O noble sir;

گفت پیر آن دم مرید خویش را ** رو برای من بجو می ای کیا

For I have a pain; I am reduced to necessity: because of the pain, I have passed beyond starvation. 3415

که مرا رنجی است مضطر گشته‏ام ** من ز رنج از مخمصه بگذشته‏ام‏

In sore need any carcase is clean (lawful to eat)––may curses fall like dust on the head of him that denies it!”

در ضرورت هست هر مردار پاک ** بر سر منکر ز لعنت باد خاک‏

The disciple went round the wine-cellar, tasting of every jar on the Shaykh’s behalf.

گرد خمخانه بر آمد آن مرید ** بهر شیخ از هر خمی او می‏چشید

In all the wine-cellars (that he visited) he found no wine the jars of wine had become full of honey.

در همه خمخانه‏ها او می ندید ** گشته بد پر از عسل خم نبید

He said, “O topers, what state of things is this? What is the matter? I find no wine in any jar.”

گفت ای رندان چه حال است این چه کار ** هیچ خمی در نمی‏بینم عقار

All the topers came to that Shaykh, weeping and beating their heads with their hands. 3420

جمله رندان نزد آن شیخ آمدند ** چشم گریان دست بر سر می‏زدند

(They said), “Thou camest into the tavern, O most exalted Shaykh, and in consequence of thy coming-all the wines have turned to honey.

در خرابات آمدی شیخ اجل ** جمله می‏ها از قدومت شد عسل‏

Thou hast changed the wine (and purified it) from filth change our souls also (and purify them) from defilement!”

کرده ای مبدل تو می را از حدث ** جان ما را هم بدل کن از خبث‏

If the (whole) world be filled to the brim with blood, how should the servant of God drink aught but what is hallowed?

گر شود عالم پر از خون مال مال ** کی خورد بنده‏ی خدا الا حلال‏

How ‘Á’isha—may God be well-pleased with her!—said to Mustafá (Mohammed), on whom be peace, “Thou performest the prayer anywhere, without a prayer-carpet. How is that?”

گفتن عایشه مصطفی را علیه السلام که تو بی‏مصلا به هر جا نماز می‏کنی چون است‏

One day ‘Á’isha said to the Prophet, “O Messenger of Allah, openly and secretly

عایشه روزی به پیغمبر بگفت ** یا رسول الله تو پیدا و نهفت‏

Thou performest a prayer in whatever place thou mayst find, (even whilst) unclean and low (people) are running about in the house; 3425

هر کجا یابی نمازی می‏کنی ** می‏دود در خانه ناپاک و دنی‏

Although thou knowest that any dirty child makes unclean every place he comes to."

مستحاضه و طفل و آلوده‏ی پلید ** کرد مستعمل به هر جا که رسید

The Prophet said, “Know that God makes impure (things) pure for the (spiritually) great.

گفت پیغمبر که از بهر مهان ** حق نجس را پاک گرداند بدان‏

On that account the grace of God has made my place of worship to be pure (everywhere, even) up to the seventh tier (of Heaven).”

سجده‏گاهم را از آن رو لطف حق ** پاک گردانید تا هفتم طبق‏

Beware and beware! Cease from envying the (spiritual) kings, else you will become a devil in the world.

هان و هان ترک حسد کن با شهان ** ور نه ابلیسی شوی اندر جهان‏

For if he drink poison, it turns to honey; (but) if you eat honey, it is poison (to you); 3430

کاو اگر زهری خورد شهدی شود ** تو اگر شهدی خوری زهری بود

For he has been changed, and his action has been changed: he has become the Grace (of God), and every fire in him has been turned into Light.

کاو بدل گشت و بدل شد کار او ** لطف گشت و نور شد هر نار او

The abábíl (swifts) had the power of God (in them); else, how should a bird kill an elephant?

قوت حق بود مر بابیل را ** ور نه مرغی چون کشد مر پیل را

A number of little birds broke an (entire) army—so that you may know that that strength is from God.

لشکری را مرغکی چندی شکست ** تا بدانی کان صلابت از حق است‏