"THOU AND I" Happy the moment when we are seated in the Palace, thou and I, With two forms and with two figures but with one soul, thou and I. The colours of the grove and the voice of the birds will bestow immortality At the time when we come into the garden, thou and I. The stars of heaven will come to gaze upon us; We shall show them the moon itself, thou and I. Thou and I, individuals no more, shall be mingled in ecstasy, Joyful, and secure from foolish babble, thou and I. All the bright-plumed birds of heaven will devour their hearts with envy In the place where we shall laugh in such a fashion, thou and I. This is the greatest wonder, that thou and I, sitting here in the same nook, Are at this moment both in Irāq and Khorasan, thou and I.
[Footnote 1: The celestial Venus, and leader of the starry choirs to music. See R. A. Nicholson's note in _Selected Poems from the Dīvāni Shamsi Tabrīz._] [Footnote 2: A design traced in henna.]
SELECTIONS FROM THE "MASNAVI" SORROW QUENCHED IN THE BELOVED Through grief my days are as labour and sorrow, My days move on, hand in hand with anguish. Yet, though my days vanish thus, 'tis no matter, Do Thou abide, O Incomparable Pure One.
THE MUSIC OF LOVE Hail to thee, then, O LOVE, sweet madness! Thou who healest all our infirmities! Who art the Physician of our pride and self conceit! Who art our Plato and our Galen! Love exalts our earthly bodies to heaven, And makes the very hills to dance with joy! O lover, 'twas Love that gave life to Mount Sinai, When "it quaked, and Moses fell down in a swoon." Did my Beloved only touch me with His lips, I too, like a flute, would burst out into melody.
"WHEN THE ROSE HAS FADED" When the rose has faded and the garden is withered, The song of the nightingale is no longer to be heard. The BELOVED is all in all, the lover only veils Him; The BELOVED is all that lives, the lover a dead thing. When the lover feels no longer LOVE'S quickening, He becomes like a bird who has lost its wings. Alas! How can I retain my senses about me, When the BELOVED shows not the Light of His countenance?
THE SILENCE OF LOVE THE SILENCE OF LOVE Love is the astrolabe of God's mysteries. A lover may hanker after this love or that love, But at the last he is drawn to the KING of Love. However much we describe and explain Love, When we fall in love we are ashamed of our words. Explanation by the tongue makes most things clear, But Love unexplained is better.
EARTHLY LOVE ESSENTIAL TO THE LOVE DIVINE In one 'twas said, "Leave power and weakness alone; Whatever withdraws thine eyes from God is an idol." In one 'twas said, "Quench not thy earthy torch, That it may be a light to lighten mankind. If thou neglectest regard and care for it, Thou wilt quench at midnight the lamp of Union."
THE ETERNAL SPLENDOUR OF THE BELOVED Why dost Thou flee from the cries of us on earth? Why pourest Thou sorrow on the heart of the sorrowful? O Thou who, as each new morn dawns from the east, Art seen uprising anew, like a bright fountain! What excuse makest Thou for Thy witcheries? O Thou whose lips are sweeter than sugar, Thou that ever renewest the life of this old world, Hear the cry of this lifeless body and heart!
WOMAN Woman is a ray of God, not a mere mistress, The Creator's Self, as it were, not a mere creature!
THE DIVINE UNION Mustafa became beside himself at that sweet call, His prayer failed on "the night of the early morning halt." He lifted not head from that blissful sleep,[1] So that his morning prayer was put off till noon. On that, his wedding night, in the presence of his bride, His pure soul attained to kiss her hands. Love and mistress are both veiled and hidden. Impute it not a fault if I call Him "Bride."
"HE KNOWS ABOUT IT ALL"[2] He who is from head to foot a perfect rose or lily, To him spring brings rejoicing. The useless thorn desires the autumn, That autumn may associate itself with the garden; And hide the rose's beauty and the thorn's shame, That men may not see the bloom of the one and the other's shame; That common stone and pure ruby may appear all as one. True, the Gardener knows the difference in the autumn, But the sight of _One_ is better than the world's sight.
RESIGNATION THE WAY TO PERFECTION Whoso recognises and confesses his own defects Is hastening in the way that leads to Perfection! But he advances not towards the Almighty Who fancies himself to be perfect.
LOVE THE SOURCE OF LIGHT RATHER THAN VANISHING FORM Whatsoever is perceived by sense He annuls, But He stablishes that which is hidden from the senses. The lover's love is visible, his Beloved hidden. The Friend is absent, the distraction He causes present. Renounce these affections for outward forms, Love depends not on outward form or face. Whatever is beloved is not a mere empty form, Whether your beloved be of the earth or heaven. Whatever is the form you have fallen in love with-- Why do you forsake it the moment life leaves it? The form[3] is still there; whence then this disgust at it? Ah! lover, consider well what is really your beloved. If a thing perceived by outward senses is the beloved, Then all who retain their senses must still love it; And since Love increases constancy, How can constancy fail while form abides? But the truth is, the sun's beams strike the wall, And the wall only reflects that borrowed light. Why give your heart to mere stones, O simpleton? Go! Seek the Source of Light which shineth alway!
THE RELIGION OF LOVE The sect of lovers is distinct from all others, Lovers have a religion and a faith of their own. Though the ruby has no stamp, what matters it? Love is fearless in the midst of the sea of fear.
"PAIN IS A TREASURE!"
Pain is a treasure, for it contains mercies; The kernel is soft when the rind is scraped off. O brother, the place of darkness and cold Is the fountain of Life and the cup of ecstasy. So also is endurance of pain and sickness and disease. For from abasement proceeds exaltation. The spring seasons are hidden in the autumns, And the autumns are charged with springs.
SPIRIT GREATER THAN FORM If spiritual manifestations had been sufficient, The creation of the world had been needless and vain. If spiritual thought were equivalent to love of God, Outward forms of temples and prayers would not exist.
THE BELOVED COMPARED TO "A SWEET GARDEN" "We bow down our heads before His edict and ordinance, We stake precious life to gain His favour. While the thought of the Beloved fills our hearts, All our work is to do Him service and spend life for Him. Wherever He kindles His destructive torch, Myriads of lovers' souls are burnt therewith. The lovers who dwell within the sanctuary Are moths burnt with the torch of the Beloved's face." O heart, haste thither, for God will shine upon you, And seem to you a sweet garden instead of a terror. He will infuse into your soul a new Soul, So as to fill you, like a goblet, with wine. Take up your abode in His Soul! Take up your abode in heaven, O bright full moon! Like the heavenly Scribe, He will open your heart's book That He may reveal mysteries unto you.
"BEHOLD THE WATER OF WATERS!"
The sea itself is one thing, the foam another; Neglect the foam, and regard the sea with your eyes. Waves of foam rise from the sea night and day. You look at the foam ripples and not at the mighty sea. We, like boats, are tossed hither and thither, We are blind though we are on the bright ocean. Ah! you who are asleep in the boat of the body, You see the water; behold the Water of waters! Under the water you see there is another Water moving it. Within the spirit is a Spirit that calls it. * * * * * * * *¨* * * * * * * When you have accepted the Light, O beloved, When you behold what is veiled without a veil, Like a star you will walk upon the heavens.
WHERE LOVE IS A damsel said to her lover, "O fond youth, You have visited many cities in your travels; Which of those cities seems most delightful to you?" He made answer, "The city wherein my love dwells, In whatever nook my queen alights; Though it be as the eye of a needle, 'tis a wide plain; Wherever her Yusuf-like[4] face shines as a moon, Though it be the bottom of a well, 'tis Paradise. With thee, my love, hell itself were heaven. With thee a prison would be a rose-garden. With thee hell would be a mansion of delight, Without thee lilies and roses would be as flames of fire!"
THE LOVE OF THE BELOVED No lover ever seeks union with his beloved, But his beloved is also seeking union with him. But the lover's love[5] makes his body lean, While the Beloved's love makes her fair and lusty. When in _this_ heart the lightning spark of love arises, Be sure this Love is reciprocated in _that_ heart. When the Love of God arises in thy heart, Without doubt God also feels love for thee.
THE LOVE OF THE SOUL AND THE LOVE OF THE BODY The Love of the soul is for Life and the Living One, Because its origin is the Soul not bound to place. The Love of the soul is for wisdom and knowledge, That of the body for houses, gardens, and vine-yards; The love of the soul is for things exalted on high, That of the body for acquisition of goods and food. The Love, too, of Him on high is directed to the soul: Know this, for "He loves them that love Him."[6] The sum is this: that whoso seeks another, The soul of that other who is sought inclines to him.
"O LOVE, LOVE, AND HEART'S DESIRE OF LOVE!"
Israfil of the resurrection-day of Love! Love, Love, and heart's desire of Love! Let thy first boon to me be this: To lend thine ear to my orisons, Though thou knowest my condition clearly, O protector of slaves, listen to my speech. A thousand times, O prince incomparable, Has my reason taken flight in desire to see thee, And to hear thee and to listen to thy words, And to behold thy life-giving smiles. Thy inclining thine ear to my supplications Is as a caress to my misguided soul.
DESTROY NOT EARTHLY BEAUTY: IT BEAUTIFIES THE SOUL Tear not thy plumage off, it cannot be replaced; Disfigure not thy face in wantonness, O fair one! That face which is bright as the forenoon sun-- To disfigure it were a grievous sin. 'Twere paganism to mar such a face as thine The moon itself would weep to lose sight of it! Knowest thou not the beauty of thine own face? Quit this temper that leads thee to war with thyself! It is the claws of thine own foolish thoughts That in spite wound the face of thy quiet soul. Know such thoughts to be claws fraught with poison. Which score deep wounds on the face of thy soul.
THE DEVIL MAKES USE OF THE BEAUTY OF WOMEN Thus spake cursed Iblis to the Almighty, "I want a mighty trap to catch human game withal!" God gave him gold and silver and troops and horses, Saying, "You can catch my creatures with these." Iblis said, "Bravo!" but at the same time hung his lip, And frowned sourly like a bitter orange. Then God offered gold and jewels from precious mines To that laggard in the faith, Saying, "Take these other traps, O cursed one." But Iblis said, "Give me more, O blessed Defender." God gave him succulent and sweet and costly wines, And also store of silken garments. But Iblis said, "O Lord, I want more aids than these, In order to bind men in my twisted rope So firmly that Thy adorers, who are valiant men, May not, man-like, break my bonds asunder." * * * * * * * *¨* * * * * * * When at last God showed him the beauty of women, Which bereaves men of reason and self-control, Then Iblis clapped his hands and began to dance, Saying, "Give me these; I shall quickly prevail with these!"[7] "LOVERS AND BELOVED HAVE BOTH PERISHED" Lovers and beloved have both perished; And not themselves only, but their love as well. 'Tis God alone who agitates these nonentities, Making one nonentity fall in love with another. In the heart that is no heart envy comes to a head, Thus Being troubles nonentity.[8] "O ANGELS, BRING HIM BACK TO ME" "O angels, bring him back to me. Since the eyes of his heart were set on Hope, Without care for consequence I set him free, And draw the pen through the record of his sins!"
SELF-AGGRANDISEMENT AND VAINGLORY NO PART OF LOVE A lover was once admitted to the presence of his mistress, but, instead of embracing her, he pulled out a paper of sonnets and read them to her, describing her perfections and charms and his own love towards her at length. His mistress said to him, "You are now in my presence, and these lovers' sighs and invocations are a waste of time. It is not the part of a true lover to waste his time in this way. It shows that I am not the real object of your affection, but that what you really love is your own effusions and ecstatic raptures. I see, as it were, the water which I have longed for before me, and yet you withhold it. I am, as it were, in Bulgaria, and the object of your love is in Cathay. One who is really loved is the single object of her lover, the Alpha and Omega of his desires. As for you, you are wrapped up in your own amorous raptures, depending on the varying states of your own feelings, instead of being wrapped up in me."
"I AM THINE, AND THOU ART MINE!"
Eternal Life is gained by utter abandonment of one's own life. When God appears to His ardent lover the lover is absorbed in Him, and not so much as a hair of the lover remains. True lovers are as shadows, and when the sun shines in glory the shadows vanish away. He is a true lover to God to whom God says, "I am thine, and thou art Mine!"
LOVE NEEDS NO MEDIATOR When one has attained Union with God he has no need of intermediaries. Prophets and apostles are needed as links to connect ordinary man with God, but he who hears the "inner voice" within him has no need to listen to outward words, even of apostles. Although that intercession is himself dwelling in God, yet my state is higher and more lovely than his. Though he is God's agent, yet I desire not his intercession to save me from evil sent me by God, for evil at God's hand seems to me good. What seems mercy and kindness to the vulgar seems wrath and vengeance to God-intoxicated saints.
HUMANITY THE REFLECTION OF THE BELOVED Parrots are taught to speak without understanding the words. The method is to place a mirror between the parrot and the trainer. The trainer, hidden by the mirror, utters the words, and the parrot, seeing his own reflection in the mirror, fancies another parrot is speaking, and imitates all that is said by the trainer behind the mirror. So God uses prophets and saints as mirrors whereby to instruct men, viz., the bodies of these saints and prophets; and men, when they hear the words proceeding from these mirrors, are utterly ignorant that they are really being spoken by "Universal Reason" or the "Word of God" behind the mirror of the saints.
"EARTHLY FORMS" Earthly forms are only shadows of the Sun of Truth--a cradle for babes, but too small to hold those who have grown to spiritual manhood.
"THE BEATIFIC VISION OF ETERNAL TRUTH" The end and object of all negation is to attain to subsequent affirmation, as the negation in the creed, "There is no God," finds its complement and purpose in the affirmation "but God." Just so the purpose of negation of self is to clear the way for the apprehension of the fact that there is no existence but the One. The intoxication of Life and its pleasures and occupations veils the Truth from men's eyes, and they ought to pass on to the spiritual intoxication which makes men beside themselves and lifts them to the beatific vision of eternal Truth.
THE WINE EVERLASTING O babbler, while thy soul is drunk with mere date wine, Thy spirit hath not tasted the genuine grapes. For the token of thy having seen that divine Light Is this, to withdraw thyself from the house of pride.
BE LOST IN THE BEAUTY OF THE BELOVED When those Egyptian women sacrificed their reason, They penetrated the mansion of Joseph's love; The Cup-bearer of Life bore away their reason, They were filled with wisdom of the world without end. Joseph's beauty was only an offshoot of God's beauty: Be lost, then, in God's beauty more than those women.
"WHAT EAR HAS TOLD YOU FALSELY" What ear has told you falsely eye will tell truly. Then ear, too, will acquire the properties of an eye; Your ears, now worthless as wool, will become gems; Yea, your whole body will become a mirror, It will be as an eye of a bright gem in your bosom. First the hearing of the ear enables you to form ideas, Then these ideas guide you to the Beloved. Strive, then, to increase the number of these ideas, That they may guide you, like Majnun, to the Beloved.
"THERE IS A PLACE OF REFUGE" Yea, O sleeping heart, know the kingdom that endures not For ever and ever is only a mere dream. I marvel how long you will indulge in vain illusion, Which has seized you by the throat like a heads man. Know that even in this world there is a place of refuge; Hearken not to the unbeliever who denies it. His argument is this: he says again and again, "If there were aught beyond this life we should see it." But if the child see not the state of reason, Does the man of reason therefore forsake reason? And if the man of reason sees not the state of Love, Is the blessed moon of Love thereby eclipsed?
THE LOVER'S CRY TO THE BELOVED "My back is broken by the conflict of my thoughts; O Beloved One, come and stroke my head in mercy! The palm of Thy hand on my head gives me rest, Thy hand is a sign of Thy bounteous providence. Remove not Thy shadow from my head, I am afflicted, afflicted, afflicted! Sleep has deserted my eyes Through my longing for Thee, O Envy of cypresses! * * * * * * * *¨* * * * * * * O take my life, Thou art the Source of Life! For apart from Thee I am wearied of my life. I am a lover well versed in lovers' madness, I am weary of learning and sense."
SORROW TURNED TO JOY "He who extracts the rose from the thorn Can also turn this winter into spring. He who exalts the heads of the cypresses Is able also out of sadness to bring joy."
THE GIFTS OF THE BELOVED Where will you find one more liberal than God? He buys the worthless rubbish which is your wealth, He pays you the Light that illumines your heart. He accepts these frozen and lifeless bodies of yours, And gives you a Kingdom beyond what you dream of, He takes a few drops of your tears, And gives you the Divine Fount sweeter than sugar. He takes your sighs fraught with grief and sadness, And for each sigh gives rank in heaven as interest. In return for the sigh-wind that raised tear-clouds, God gave Abraham the title of "Father of the Faithful."
"THOU ART HIDDEN FROM US" Thou art hidden from us, though the heavens are filled With Thy Light, which is brighter than sun and moon! Thou art hidden, yet revealest our hidden secrets Thou art the Source that causes our rivers to flow. Thou art hidden in Thy essence, but seen by Thy bounties. Thou art like the water, and we like the mill-stone. Thou art like the wind, and we like the dust; The wind is unseen, but the dust is seen by all. Thou art the Spring, and we the sweet green garden; Spring is not seen, though its gifts are seen. Thou art as the Soul, we as hand and foot; Soul instructs hand and foot to hold and take. Thou art as Reason, we like the tongue; 'Tis reason that teaches the tongue to speak. Thou art as Joy, and we are laughing; The laughter is the consequence of the joy. Our every motion every moment testifies, For it proves the presence of the Everlasting God.
"EXERT YOURSELVES" "'Trust in God, yet tie the camel's leg.' Hear the adage, 'The worker is the friend of God;' Through trust in Providence neglect not to use means. Go, O Fatalists, practise trust with self-exertion, Exert yourself to attain your objects, bit by bit. In order to succeed, strive and exert yourselves; If you strive not for your objects, ye are fools."
THE WISDOM OF THE WEAK "O friends, God has given me inspiration. Oftentimes strong counsel is suggested to the weak. The wit taught by God to the bee Is withheld from the lion and the wild ass. It fills its cells with liquid sweets, For God opens the door of this knowledge to it. The skill taught by God to the silkworm Is a learning beyond the reach of the elephant. The earthly Adam was taught of God names, So that his glory reached the seventh heaven. He laid low the name and fame of the angels, Yet blind indeed are they whom God dooms to doubt!"
WHITE NIGHTS Every night Thou freest our spirits from the body And its snare, making them pure as rased tablets. Every night spirits are released from this cage, And set free, neither lording it nor lorded over. At night prisoners are unaware of their prison, At night kings are unaware of their majesty.
"THE KINGLY SOUL" The kingly soul lays waste the body, And after its destruction he builds it anew. Happy the soul who for love of God Has lavished family, wealth, and goods!-- Has destroyed its house to find the Hidden Treasure, And with that Treasure has rebuilt it in fairer sort; Has dammed up the stream and cleansed the channel, And then turned a fresh stream into the channel.
SAINT AND HYPOCRITE SAINT AND HYPOCRITE Watch the face of each one, regard it well, It may be by serving thou wilt recognise Truth's face. As there are many demons with men's faces, It is wrong to join hand with every one. When the fowler sounds his decoy whistle, That the birds may be beguiled by that snare, The birds hear that call simulating a bird's call, And, descending from the air, find net and knife. So vile hypocrites steal the language of Dervishes, In order to beguile the simple with their trickery. The works of the righteous are light and heat, The works of the evil treachery and shamelessness. They make stuffed lions to scare the simple, They give the title of Muhammad to false Musailima. But Musailima retained the name of "Liar," And Muhammad that of "Sublimest of beings." That wine of God (the righteous) yields a perfume of musk; Other wine (the evil) is reserved for penalties and pains.
HARSHNESS AND ADORATION Let me then, I say, make complaint Of the severity of that Fickle Fair One. I cry, and my cries sound sweet in His ear; He requires from the two worlds cries and groans. How shall I not wail under His chastening hand? How shall I not be in the number of those bewitched by Him? How shall I be other than night without His day? Without the vision of His face that illumes the day? His bitters are very sweets to my soul, I am enamoured of my own grief and pain, For it makes me well-pleasing to my peerless King I use the dust of my grief as salve for my eyes, That my eyes, like seas, may team with pearls.
THE DIVINE ABSORPTION Do me justice, O Thou who art the glory of the just, Who art the throne, and I the lintel of Thy door! But, in sober truth, where are throne and door-way? Where are "We" and "I"? There where our Beloved is! O Thou, who art exempt from "Us" and "Me," Who pervadest the spirits of all men and women; When man and woman become one, Thou art that One! When their union is dissolved, lo! Thou abidest! Thou hast made these "Us" and "Me" for this purpose, To wit, to play chess with them by Thyself. When Thou shalt become one entity with "Us" and "You," Then wilt Thou show true affection for these lovers. When these "We" and "Ye" shall all become One Soul, Then they will be lost and absorbed in the "Beloved."
LOVE MORE THAN SORROW AND JOY Come then, O Lord! Who art exalted above description and explanation! Is it possible for the bodily eye to behold Thee? Can mind of man conceive Thy frowns and Thy smiles? Are hearts, when bewitched by Thy smiles and frowns, In a fit state to see the vision of Thyself? When our hearts are bewitched by Thy smiles and frowns, Can we gain Life from these two alternating states? The fertile garden of Love, as it is boundless, Contains other fruits besides joy and sorrow. The true lover is exalted above these two states, He is fresh and green independently of autumn or spring! Pay tithe on Thy beauty, O Beauteous One! Tell forth the tale of the Beloved, every whit!
"THE HEART OF THE HARPER" The heart of the harper was emancipated. Like a soul he was freed from weeping and rejoicing, His old life died, and he was regenerated. Amazement fell upon him at that moment, For he was exalted above earth and heaven, An uplifting of the heart surpassing all uplifting. I cannot describe it; if you can, say on! Ecstasy and words beyond all ecstatic words;-- Immersion in the glory of the Lord of glory! Immersion wherefrom was no extrication,-- As it were identification with the Very Ocean!
"WHEN NIGHT RETURNS" When night returns and 'tis the time of the sky's levée, The stars that were hidden come forth to their work. The people of the world lie unconscious, With veils drawn over their faces, and asleep; But when the morn shall burst forth and the sun arise Every creature will raise its head from its couch; To the unconscious God will restore consciousness; They will stand in rings as slaves with rings in ears; Dancing and clapping hands with songs of praise, Singing with joy, "Our Lord hath restored us to life!"
SEPARATION Nothing is bitterer than severance from Thee, Without Thy shelter there is naught but perplexity. Our worldly goods rob us of our heavenly goods, Our body rends the garment of our soul. Our hands, as it were, prey on our feet; Without reliance on Thee how can we live?
"GOD'S LIGHT" 'Tis God's Light that illumines the senses' light, That is the meaning of "Light upon light." The senses' light draws us earthwards. God's Light calls us heavenwards.
"LOVE CASTS ITS OWN LIGHT" When love of God kindles a flame in the inward man, He burns, and is freed from effects. He has no need of signs to assure him of Love, For Love casts its own Light up to heaven.
"THE BELIEVER'S HEART" The Prophet said that God has declared, "I am not contained in aught above or below, I am not contained in earth or sky, or even In highest heaven. Know this for a surety, O beloved! Yet am I contained in the believer's heart! If ye seek Me, search in such hearts!"
"SELF-SATISFACTION" No sickness worse than fancying thyself perfect Can infect thy soul, O arrogant misguided one! Shed many tears of blood from eyes and heart, That this self-satisfaction may be driven out. The fate of Iblis lay in saying, "I am better than He," And this same weakness lurks in the souls of all creatures.
"TRUE KNOWLEDGE" The knowledge which is not of Him is a burden; Knowledge which comes not immediately from Him Endures no longer than the rouge of the tire-woman. Nevertheless, if you bear this burden in a right spirit 'Twill be removed, and you will obtain joy. See you bear not that burden out of vainglory, Then you will behold a store of True Knowledge within. When you mount the steed of this True Knowledge, Straightway the burden will fall from your back.
"THE FLAME OF LOVE" "THE FLAME OF LOVE" How long wilt thou dwell on words and superficialities? A burning heart is what I want; consort with burning! Kindle in thy heart the flame of Love, And burn up utterly thoughts and fine expressions. O Moses! the lovers of fair rites are one class, They whose hearts and souls burn with Love another.
A MOTHER WHOSE CHILDREN WERE IN THE BELOVED'S KEEPING A woman bore many children in succession, but none of them lived beyond the age of three or four months. In great distress she cried to God, and then beheld in a vision the beautiful gardens of Paradise, and many fair mansions therein, and upon one of these mansions she read her own name inscribed. And a voice from heaven informed her that God would accept the sorrows she had endured in lieu of her blood shed in holy war, as, owing to her sex, she was unable to go out to battle like the men. On looking again, the woman beheld in Paradise all the children she had lost, and she cried, "O Lord! they were lost to me, but safe with Thee!"
THE OPTIMISTIC ROSE THE OPTIMISTIC ROSE In this tale there is a warning for thee, O Soul, That thou mayest acquiesce in God's ordinances, And be wary and not doubt God's benevolence, When sudden misfortune befalls thee. Let others grow pale from fear of ill fortune, Do thou smile like the rose at loss and gain; For the rose, though its petals be torn asunder, Still smiles on, and it is never cast down.
THE TRUE MOSQUE Fools laud and magnify the mosque, While they strive to oppress holy men of heart. But the former is mere form, the latter spirit and truth. The only true mosque is that in the hearts of saints. The mosque that is built in the hearts of the saints Is the place of worship of all, for God dwells there. So long as the hearts of the saints are not afflicted. God never destroys the nation.
"IGNORANCE" Blood is impure, yet its stain is removed by water; But that impurity of ignorance is more lasting, Seeing that without the blessed water of God It is not banished from the man who is subject to it. O that thou wouldst turn thy face to thy own prayers, And say, "Ah! my prayers are as defective as my being; O requite me good for evil!"
A PRAYER A PRAYER "Pray in this wise and allay your difficulties: 'Give us good in the house of our present world, And give us good in the house of our next world. Make our path pleasant as a garden, And be Thou, O Holy One, our goal!'"
ALL RELIGIONS ARE ONE In the adorations and benedictions of righteous men The praises of all the prophets are kneaded together. All their praises are mingled into one stream, All the vessels are emptied into one ewer. Because He that is praised is, in fact, only One. In this respect all religions are only one religion. Because all praises are directed towards God's Light, These various forms and figures are borrowed from it.
[Footnote 1: The night of his marriage with Safiyya.]
[Footnote 2: See _Rubáiyát_ of Omar Khayyám, translated by Edward FitzGerald, second edition, quatrain lxx.]
[Footnote 3: "Form" here is used rather as soul, the love behind the decaying body.]
[Footnote 4: Joseph, a name frequently used by Persian poets, irrespective of gender, to symbolise the ideal type of human beauty.]
[Footnote 5: Earthly love.]
[Footnote 6: Koran.]
[Footnote 7: The meaning of this poem is strictly allegorical. We must not infer that the All-Good would be a party to the evil designs of the Devil. No material gifts, however seductive, could succeed in stamping out the Divine Presence in His Creatures.]
[Footnote 8: At first sight there seems to be Omarian pessimism in this poem. In reality it signifies that all Love is One, which shines through the ever-vanishing lanterns of the world.]
APPENDIX: A NOTE ON PERSIAN POETRY NĪZAMĪ'S DISCOURSE ON POETRY In Nīzamī's _The Chahár Magála_ ("Four Discourses"), translated by Professor Edward G. Browne, we find the _Second Discourse_ devoted to "The Nature of Poetry, and the Utility of the Skilful Poet." In this interesting Discourse Nīzamī very amiably discusses the training required to become a poet of enduring fame, and intersperses these remarks with a number of anecdotes, which in the main are examples of the advantages derived from poetic improvisations given at opportune moments before kings when wine has gone round two or three times. Nīzamī sums up the nature of poetry in the following words: "Poetry is that art whereby the poet arranges imaginary propositions and adapts the deductions, with the result that he can make a little thing appear great and a great thing small, or cause good to appear in the garb of evil and evil in the garb of good." Nīzamī denounces the habit of giving money to old poets. He remarks: "For one so ignoble as not to have discovered in fifty years that what he writes is bad, when will he discover it?" On the other hand Nīzamī favours the young poet with hopeful talent, and generously remarks that "it is proper to patronise him, a duty to take care of him, and an obligation to maintain him." The minor poets of to-day have not these glowing advantages!
The most ingenious example of a poetic improvisation in this _Discourse_ is, perhaps, one given by Rúdagí in connection with the protracted stay of Amír Nasr b. Ahmad in Herát. Four years the Amír camped with his army in this town, with its twenty different varieties of grape and beautiful narcissus. "He preferred Herát to the Garden of Eden." But at length the Amír's captains and courtiers grew weary of being absent so long from Bukhárá, where they longed to see their wives and children again. They offered Rúdagí, the poet, five thousand dinars if he could persuade the Amír to quit Herát and return to Bukhárá. Rúdagí, at an opportune moment, took up his harp and sang the following song to the Amír: The sands of Oxus, toilsome though they be, Beneath my feet were soft as silk to me. Glad at the friend's return, the Oxus deep Up to our girths in laughing waves shall leap. Long live Bukhárá! Be thou of good cheer! Joyous towards thee hasteth our Amír! The Moon's the Prince, Bukhárá, is the sky; O sky, the Moon shall light thee by and bye! Bukhárá, is the mead, the Cypress he; Receive at last, O Mead, thy Cypress-tree!