How the man counselled his wife, saying, “Do not look with contempt on the poor, but regard the work of God as perfect, and do not let thy vain thought and opinion of thine own penury cause thee to sneer at poverty and revile the poor.”
شاعر: رومی
وزن: فاعلاتن فاعلاتن فاعلن (رمل مسدس محذوف یا وزن مثنوی)
صنف: مثنوی
“O woman,” said he, “art thou a woman or the father of sorrow? Poverty is (my) pride, and do not thou beat me on the head (lash me with thy reproaches).
Wealth and gold are as a cap to the head: ’tis the bald man that makes a shelter of his cap,
(But) he that has curly and beautiful locks is happier when his cap is gone.
The man of God (the saint) resembles the eye: therefore (his) sight is better bare (unveiled) than covered.
When a slave-dealer offers (slaves) for sale, he removes from the (sound) slave the garment that hides defects.
But if there be any defect, how should he strip (the slave)? Nay, he tricks him (the purchaser) by means of the garment.
‘This one,’ says he, ‘is ashamed of good and evil: stripping him would cause him to run away from thee.’
The (rich) merchant is plunged in vice up to the ears, (but) the merchant has money, and his money covers his vice,
For because of cupidity none that is covetous sees his vice: feelings of cupidity are a bond uniting (men's) hearts;
And if a beggar speak a word like the (pure) gold of the mine, his wares will not find the way to the shop.
The affair of (spiritual) poverty is beyond thy apprehension: do not look on poverty with contempt,
Because dervishes are beyond property and wealth: they possess an abundant portion from the Almighty.
The High God is just, and how should the just behave tyrannously to the dispirited (poor and weak)?
(How should they) give fortune and goods to that one, while they put this one on the fire?
The fire burns him because he hath this (evil) thought about the Lord who created both worlds.
Is (the saying) ‘Poverty is my pride’ vain and false? No; ’tis thousands of hidden glories and disdains.
Thou in anger hast poured nicknames on me: thou hast called me a catcher (deceiver) of friends and a catcher of snakes.
If I catch the snake, I extract its fangs in order that I may save it from having its head crushed.
Because those fangs are an enemy to its life, I am making the enemy a friend by means of this skill.
Never do I chant my spell from (motives of) cupidity: I have turned this cupidity upside down (I have entirely vanquished it).
God forbid! I desire nothing from created beings: through contentment there is a (whole) world within my heart.
Thou, (sitting) on the top of the pear-tree, seest (things) like that: come down from it, that the (evil) thought may not continue.
When thou turnest round and round and becomest giddy, thou seest the house turning round, and ’tis thou (thyself) art that (revolving object).
