Rumi's Masnavi - There were a hundred ways of mending (the injury) when they (the Súfís) were present, (but) now each one is gone to a (different) clime.

There were a hundred ways of mending (the injury) when they (the Súfís) were present, (but) now each one is gone to a (different) clime.

صد تدارک بود چون حاضر بدند ** این زمان هر یک به اقلیمی شدند

Whom should I seize? Whom should I take to the Cadi? ’Tis from you in sooth that this judgement has come upon me.

من که را گیرم که را قاضی برم ** این قضا خود از تو آمد بر سرم‏

How wouldn't you come and say (to me), ‘O stranger, such a terrible outrage has occurred’?”

چون نیایی و نگویی ای غریب ** پیش آمد این چنین ظلمی مهیب‏

“By God,” said he, “I came several times to inform you of these doings,

گفت و الله آمدم من بارها ** تا ترا واقف کنم زین کارها

(But) you were always saying, ‘The ass is gone, O son,’ with more gusto than all (the others) who said it. 560

تو همی‏گفتی که خر رفت ای پسر ** از همه گویندگان با ذوق‏تر

(So) I was (always) going back, (thinking), ‘He himself is aware; he is satisfied with this (Divine) judgement: he is a man that knows (God)’.”

باز می‏گشتم که او خود واقف است ** زین قضا راضی است مردی عارف است‏

The Súfí said, “They all were saying (it) merrily, (so) I also took delight in saying it.

گفت آن را جمله می‏گفتند خوش ** مر مرا هم ذوق آمد گفتنش‏

Blind imitation of them has brought me to ruin: two hundred curses be on that imitation!

مر مرا تقلیدشان بر باد داد ** که دو صد لعنت بر آن تقلید باد

Especially (on) imitation of such good-for-nothing rascals— the wrath of Abraham be on them that sink!

خاصه تقلید چنین بی‏حاصلان ** خشم ابراهیم با بر آفلان‏

The delight of that company (of Súfís) was casting a reflexion, and this heart of mine was becoming delighted by that reflexion.” 565

عکس ذوق آن جماعت می‏زدی ** وین دلم ز آن عکس ذوقی می‏شدی‏

The reflexion (cast) from goodly friends is necessary until you become, without (the aid of any) reflexion, a drawer of water from the Sea.

عکس چندان باید از یاران خوش ** که شوی از بحر بی‏عکس آب کش‏

Know that the reflexion first cast is (only) imitation, (but) when it has become successive (continually recurrent) it turns into (direct) realisation (of the truth).

عکس کاول زد تو آن تقلید دان ** چون پیاپی شد شود تحقیق آن‏

Until it has become realisation, do not part from the friends (by whom you are guided); do not break away from the shell: the rain-drop has not (yet) become a pearl.

تا نشد تحقیق از یاران مبر ** از صدف مگسل نگشت آن قطره در

If you wish eye and understanding and hearing to be pure, tear in pieces the curtains of selfish desire,

صاف خواهی چشم و عقل و سمع را ** بر دران تو پرده‏های طمع را

Because the Súfí's imitation, (which arose) from desire, debarred his understanding from the light and radiance. 570

ز انکه آن تقلید صوفی از طمع ** عقل او بر بست از نور و لمع‏

Desire for the viands and desire for that delight (shown by the Súfís) and for the samá‘ hindered his understanding from (gaining) knowledge (of what had happened).

طمع لوت و طمع آن ذوق و سماع ** مانع آمد عقل او را ز اطلاع‏

If desire were to arise in the mirror, that mirror would be like us in (respect of) hypocrisy.

گر طمع در آینه برخاستی ** در نفاق آن آینه چون ماستی‏

If the balance had desire for riches, how would the balance give a true description of the case?

گر ترازو را طمع بودی به مال ** راست کی گفتی ترازو وصف حال‏

Every prophet has said in sincerity to his people, “I ask not from you the wages for my message.

هر نبیی گفت با قوم از صفا ** من نخواهم مزد پیغام از شما

I am (only) a guide; God is your purchaser: God has appointed me to act as broker on both sides. 575

من دلیلم حق شما را مشتری ** داد حق دلالیم هر دو سری‏

What are the wages for my work? The sight of the Friend (God), even though Abú Bakr give me forty thousand (dirhems).

چیست مزد کار من دیدار یار ** گر چه خود بو بکر بخشد چل هزار

My wages are not his forty thousand (dirhems): how should glass beads be like the pearls of Aden?”

چل هزار او نباشد مزد من ** کی بود شبه شبه در عدن‏

I will tell you a story: listen to it attentively, that you may know that selfish desire is a plug in the ear.

یک حکایت گویمت بشنو به هوش ** تا بدانی که طمع شد بند گوش‏

Whosoever hath (such) desire becomes a stammerer (morally confused); with desire (present), how should the (spiritual) eye and the heart become bright?

هر که را باشد طمع الکن شود ** با طمع کی چشم و دل روشن شود

The fancy of power and wealth before his eye is just as a hair in the eye, 580

پیش چشم او خیال جاه و زر ** همچنان باشد که موی اندر بصر

Except, to be sure, (in the case of) the intoxicated (saint) who is filled with God: though you give (him) treasures (vast riches), he is free;

جز مگر مستی که از حق پر بود ** گر چه بدهی گنجها او حر بود

(For) when any one enjoys vision (of God), this world becomes carrion in his eyes.

هر که از دیدار برخوردار شد ** این جهان در چشم او مردار شد

But that Súfí was far removed from (spiritual) intoxication; consequently he was night-blind (purblind) in (his) greed.

لیک آن صوفی ز مستی دور بود ** لاجرم در حرص او شب کور بود

The man dazed by greed may hear a hundred stories, (but) not a single point comes into the ear of greed.

صد حکایت بشنود مدهوش حرص ** در نیاید نکته‏ای در گوش حرص‏

How the criers of the Cadi advertised an insolvent round the town.

تعریف کردن منادیان قاضی مفلسی را گرد شهر

There was an insolvent person without house or home, who remained in prison and pitiless bondage. 585

بود شخصی مفلسی بی‏خان و مان ** مانده در زندان وبند بی‏امان‏

He would unconscionably eat the rations of the prisoners; on account of (his) appetite he was (a burden) like Mount Qáf on the hearts of the people (in the gaol).

لقمه‏ی زندانیان خوردی گزاف ** بر دل خلق از طمع چون کوه قاف‏

No one had the pluck to eat a mouthful of bread, because that snatcher of portions would carry off his entire meal.

زهره نه کس را که لقمه‏ی نان خورد ** ز انکه آن لقمه‏ربا کاوش برد

Any one who is far from the feast of the Merciful (God) has the eye of a (low) beggar, though he be a sultan.

هر که دور از دعوت رحمان بود ** او گدا چشم است اگر سلطان بود

He (the insolvent) had trodden virtue underfoot; the prison had become a hell on account of that robber of bread.

مر مروت را نهاده زیر پا ** گشته زندان دوزخی ز آن نان ربا

If you flee in hope of some relief, on that side also a calamity comes to meet you. 590

گر گریزی بر امید راحتی ** ز آن طرف هم پیشت آید آفتی‏

No corner is without wild beasts; there is no rest but in the place where you are alone with God.

هیچ کنجی بی‏دد و بی‏دام نیست ** جز به خلوت‏گاه حق آرام نیست‏

The corner (narrow cell) of this world's inevitable prison is not exempt from the charges for visitors and (the cost of) housewarming.

کنج زندان جهان ناگزیر ** نیست بی‏پا مزد و بی‏دق الحصیر

By God, if you go into a mouse-hole, you will be afflicted by some one who has the claws of a cat.

و الله ار سوراخ موشی در روی ** مبتلای گربه چنگالی شوی‏

Man has fatness from (thrives on) fancy, if his fancies are beautiful;

آدمی را فربهی هست از خیال ** گر خیالاتش بود صاحب جمال‏

And if his fancies show anything unlovely he melts away as wax (is melted) by a fire. 595

ور خیالاتش نماید ناخوشی ** می‏گدازد همچو موم از آتشی‏

If amidst snakes and scorpions God keep you with the fancies of them that are (spiritually) fair,

در میان مار و کژدم گر ترا ** با خیالات خوشان دارد خدا

The snakes and scorpions will be friendly to you, because that fancy is the elixir which transmutes your copper (into gold).

مار و کژدم مر ترا مونس بود ** کان خیالت کیمیای مس بود

Patience is sweetened by fair fancy, since (in that case) the fancies of relief (from pain) have come before (the mind).

صبر شیرین از خیال خوش شده ست ** کان خیالات فرج پیش آمده ست‏

That relief comes into the heart from faith: weakness of faith is despair and torment.

آن فرج آید ز ایمان در ضمیر ** ضعف ایمان ناامیدی و زحیر

Patience gains a crown from faith: where one hath no patience, he hath no faith. 600

صبر از ایمان بیابد سر کله ** حیث لا صبر فلا إیمان له‏

The Prophet said, “God has not given faith to any one in whose nature there is no patience.”

گفت پیغمبر خداش ایمان نداد ** هر که را صبری نباشد در نهاد

That same one (who) in your eyes is like a snake is a picture (of beauty) in the eyes of another,

آن یکی در چشم تو باشد چو مار ** هم وی اندر چشم آن دیگر نگار

Because in your eyes is the fancy of his being an infidel, while in the eyes of his friend is the fancy of his being a (true) believer;

ز انکه در چشمت خیال کفر اوست ** و آن خیال مومنی در چشم دوست‏

For both the effects (belief and unbelief) exist in this one person: now he is a fish and now a hook.

کاندر این یک شخص هر دو فعل هست ** گاه ماهی باشد او و گاه شست‏

Half of him is believer, half of him infidel; half of him cupidity, half of him patience (and abstinence). 605

نیم او مومن بود نیمیش گبر ** نیم او حرص آوری نیمیش صبر