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CHAPTER VIII.

Chelebī Emīr ‘Ārīf, Jelālu-’d-Dīn.

(Ninety pages of the volume by Eflākī give more than two hundred anecdotes of the acts and miracles, of various kinds, of this illustrious grandson of Jelālu-’d-Dīn, the teacher and friend of the author, who vouches as an eyewitness for the truth and correctness of some of the narratives.

The Emīr ‘Ārif passed the far greater portion of his life in travelling about to various cities in central and eastern Asia Minor, and north-western Persia, countries then subject to the great Khāns, descendants of Jengīz. He appears to have been of a more energetic or bellicose character than his father, and to have ruled with vigour during his short Rectorship.)

On the last day but one of the period of the greater pilgrimage at Mekka, the eve of the Festival of Sacrifices, the ninth of the month of Zū-’l-Hijja, a.h. 717 (11th February, a.d. 1313), the Emīr ‘Ārif, and the historian Eflākī, his disciple, were together at Sultāniyya, in the north of Persia, the new capital of the great western Mogul empire.

They were visiting at the convent of a certain Mevlevi dervish, named Sheykh Suhrāb, 1 with sundry of the friends and saints, all of whom were engaged in the study of different books, at about the hour of midday, excepting ‘Ārif, who was enjoying asiesta .

Suddenly, ‘Ārif raised his head, and gave one of his loud, awe-inspiring shouts, which caused all present to tremble. Without a word, however, he again composed himself to sleep.

When he at length fully roused himself, and finally woke up from his sleep, Sheykh Eflākī ventured to inquire what it was that had disturbed him.

He answered: "I had gone in the spirit to pay a visit to the tomb of my great-grandfather, when there I saw the two Mevlevī dervishes, Nāsiru-’d-Dīn and Shujā‘u-‘d-Dīn Chanāqī, who had seized each other by the collar, and were engaged in a violent dispute and struggle. I called out to them to desist; and two men, with one pious woman, being there present, saw me."

Eflākī at once made a note of this narrative, putting down the date and hour of the occurrence.

Some time afterwards, ‘Ārif returned to the land of Rome, and went to the town of Lādik (Laodicæa Combusta , not far from Qonya); and there they met the above-named Nāsiru-’d-Dīn. In the presence of all the friends, ‘Ārif asked Nāsir to relate to them the circumstances of his quarrel with Shujā‘.

Nāsir replied: "On the eve of the Festival of Sacrifices, I was standing at the upper end of the mausoleum, when Shujā‘ came there, and committed an unseemly act, for which I reprehended him. He immediately collared me, and I him; when suddenly, from the direction of the feet of the holy Bahā Veled, the voice of ‘Ārif was heard shouting to us, and made us tremble. In awe thereat, we immediately embraced each other, and bowed in reverence. That is all I know of the matter."

‘Ārif then addressed Eflākī, and said: "Pray relate to our friends what thou knowest thereof, that they may be edified."

Eflākī now produced his memorandum-book, and showed the entry he had made, with the date. The friends marvelled at this, and rejoiced exceedingly, their spirits being refreshed with an influence from the invisible world.

‘Ārif then said: "By the soul of my ancestor, I dislike exceedingly to make a display of any miraculous power. But, now and then, for the edification of my disciples, such scenes will slip out. Then Eflākī takes note thereof."

Such miracles are known by the names of "manifestations," and "ektasis of the spirit."

When Qonya was reached, three friends, one a lady, bore testimony to having seen ‘Ārif at the tomb on that day, and to their having heard him shout.

 ‘Ārif's last journey was from Lārenda to Aq-Serāy (on the road to Qonya). In the latter place he remained about ten days; when, one night, he laid his head on his pillow, and wept bitterly, continuously moaning and sobbing in his sleep.

In the morning his friends inquired the cause. He said he had seen a strange dream. He was seated in a vaulted chamber, with windows looking on to a garden as beautiful as paradise, with all kinds of flowering shrubs and fruit-bearing trees, beneath the shade of which the youths and maidens of heaven were walking and disporting themselves. Melodious voices were also heard. In one direction he noticed a flower-garden, and there he saw his grandfather, Jelālu-’d-Dīn. He wondered at his appearance; when lo, Jelāl looked towards him, and beckoned him to approach. On his drawing near, Jelāl asked him what had brought him there; and then added: "The time is come; the end of thy term. Thou must come to me."

It was from joy and delight at this kind invitation of his grandfather, that ‘Ārif had wept and sobbed.

He then said: "It is time for me to make my journey to heaven,-to drink of the cup of God's might."

Two days later, they continued their journey towards Qonya, and ‘Ārif showed some slight symptoms of indisposition.

These daily grew more severe. He reached Qonya. One morning he came out of his house, and stood in the gateway of his great-grandfather's mausoleum, silent, in the midst of his disciples. It was Friday, the last day of the month of Zū-’l-qa‘da, a.h. 719 (13th January, a.d. 1320).

The orb of the sun rose like a disk of gold, careering over the azure vault from an impulse given to it by the bat of God's decree. It attained the altitude of a lance-length. ‘Ārif contemplated it, and smiled. Shortly afterwards, he spoke as follows:

"I am tired of this lower world, and have no wish to remain beneath the sun, surrounded with dust and misery. The time is come for me to trample on the stars that encircle the pole, mounting beyond the sun, to occupy myself with the mysteries of the heavenly choir, and to be entirely delivered from the instabilities of this world of change."

His disciples burst into tears, and he continued-

"There is no remedy hereto, but to die. During life, my pleasure has been to journey and wander about, in outward space, and in inward self-exploration. For idle spirits come into the world of material forms to contemplate the marvels of the horizons, and the wonders of men's minds,-to acquire knowledge, and attain to certainty. Through the gravity of the body I have been impeded in the investigation, and I shall not be able to travel again. Let me, then, wend my way to the future state, for here below I have no real companion. My only anxiety is, to be with my father and grandfather. How long shall I be severed from them in this world of suffering? I long to behold my grandfather, and I will certainly depart."

He then cried aloud. After which he slowly returned to his chamber, and there continued to moan.

He managed to crawl, as well as he could, to the congregational service of worship of that Friday at noon. Thence he proceeded to the mausoleum, kissed the shrine, sang a hymn, performed a holy dance, and uttered ecstatic cries. He then laid himself down at full length on the floor, under which he is now buried, and said: "Where the man falls, there let him be interred. Bury you the deposit of my corpse in this spot."

That day was as though the last judgment were at hand. A tempest arose; all creation, mortal and immortal, seemed to be groaning.

The day following, Saturday, the traces of his malady were but too visible in ‘Ārif's features. He strove to battle with it, and to converse, as if he were in perfect health.

His sickness lasted about five and twenty days. On the twenty-second of Zū-’l-Hijja there was a violent shock of earthquake.

There was then in Qonya a certain saint, commonly known as "the Student ," a successor of the legist Ahmed. In his youth he had made himself a great reputation for learning, in all its branches. But, for forty years, he had been paralysed, and had never risen from his seat, summer or winter. He was well versed in all mysteries, and now began to say: "They are taking away the lamp of Qonya! Alas, the world will go to utter confusion! I, too, will follow after that holy man!"

Shocks followed after shocks of the earthquake; and ‘Ārif exclaimed: "The hour of departure is at hand! See, the earth yawns for the mouthful it will make of my body. It shows signs of impatience for its food!"

He then asked: "Look! what birds are these that are come here?" His eyes remained fixed for a time on the angelic visions which he now saw. From time to time he would start, as though about to fly. The assembled disciples, men and women, wept bitterly. But he again spoke, and said-

"Sheykhs, be not troubled! Even as my descent into this world was for the regulation of the affairs of your community, so is my existence of equal advantage to you, and I will at all times be with you, never absent from you. Even in the other world will I be with you. Here below, separation is a thing unavoidable. In the other world there is union without disrupture, and junction without a parting. Let me go without a pang. To outward appearance, I shall be absent; but in truth, I shall not be away from you. So long as a sword is in its sheath, it cuts not; but, when it shall be drawn, you shall see its effects. From this day forward, I dash my fist through the curtain that veils the invisible world; and my disciples shall hear the clash of the blows."

As he spake these words, his eldest son, Shāh-Zāda, and his own half-brother, Chelebī ‘Ābid, entered the room. Sheykh Eflākī asked him what commands he had to give for them. ‘Ārif replied: "They belong to the Lord, and have no longer a relation to me; He will take care of them."

Eflākī now asked: "And what are your wishes with respect to me, your most humble servant?" The answer was: "Do thou remain in the service of the mausoleum. Forsake it not. Go not elsewhere. That which I have commanded thee to do, as to collecting in writing all the memoirs of my ancestors and family, that do thou in all diligence until its completion. So mayest thou be approved of the Lord, and blessed by His saints."

All wept.

‘Ārif now recited some verses; pronounced thrice the holy name of God, with a sigh; recited some more verses; and then, between the noon and afternoon hours of worship, having recited two short chapters of the Qur’ān, he departed, in peace and rejoicing, to the centre of his existence, on Tuesday, the twenty-fourth day of Zū-'l-Hijja, a.h. 719 (5th February, a.d. 1320). Unto God be all glory, now and for ever!

He was buried on the 25th, where he had himself indicated, by the side of his grandfather. His half-brother ‘Ābid succeeded him.

Footnote

126:1 Europeanised Armenians have made this intoZohrab , as their own family name.

CHAPTER IX.

Genealogy of Jelālu-’d-Dīn, Rūmī.

On his father's side, the remote ancestor of Jelālu-’d-Dīn, during Islāmic times, was Abū-Bekr, the dearest and most faithful friend of Muhammed the Arabian lawgiver, and his successor in the government of the community of Islām, as the first of the long line of Caliphs.

Like Muhammed himself, Abū-Bekr was of the tribe of Quraysh, which claims descent, through Ishmael, from Abraham, the chosen Friend of God, and Father of the faithful. The stem of Abū-Bekr's branch of the tribe unites with that of Muhammed in Murra, ancestor to Muhammed in the seventh degree, and to Abū-Bekr in the sixth.

Abū-Bekr was, furthermore, one of Mohammed's fathers-in-law, as his daughter ‘Ā’isha was the Prophet's only virgin bride.

A son or grandson of Abū-Bekr is said to have been among the Arabian conquerors of Khurāsān during the caliphate of ‘Uthmān (Osmān), about a.h. 25 (a.d. 647), and to have settled at Balkh (the capital of the ancient Bactria), where his family flourished until after the birth of Jelālu-’d-Dīn. 1

At an uncertain period subsequent to a.h. 491 (a.d. 1097), a daughter of one of the Kh’ārezmian kings of Central Asia was given in marriage to Jelālu-’d-Dīn's great-great-grandfather, whose name is either not mentioned by Eflākī, or I have missed it. She gave birth to Jelāl's great-grandfather, Ahmed, surnamed El-Khatībī (as being, apparently, a son or descendant, or a client, of a public preacher, Khatīb).

Nothing more is mentioned of Ahmed by Eflākī, than that he had a son Huseyn, surnamed Jelālu-’d-Dīn, who married a daughter of a certain Khurrem-Shāh, King of Khurāsān, and became grandfather, by her, to the author of the Mesnevī. His son, Mohammed, surnamed Bahā’u-’d-Dīn, styled Sultānu-’l-‘Ulemā, and commonly known as Bahā’u-’d-Dīn Veled, or shorter as Bahā Veled, appears also to have married a lady, by whom he had three children, a daughter and two sons.

Bahā Veled's eldest child, his daughter, was married off, and remained at Balkh, when Bahā Veled, his mother, and two sons left it, a year or so before it was taken and devastated by Jengīz Khān in a.h. 608 (a.d. 1211). His elder son is not again mentioned by Eflākī after their departure from Balkh. Neither is the mother of his children once mentioned. But his own mother, the princess, was alive, and was still with him in about a.d. 1230; after which, she too is not again mentioned.

Bahā Veled's youngest child, his most celebrated son Mohammed, surnamed Jelālu-’d-Dīn, Mevlānā, Khudāvendgār, and Rūmī, the principal personage of these memoirs, the founder of the order of the Mevlevī dervishes, and author of the Mesnevī, had four children, three boys and a girl, by two wives. His eldest son was killed in the broil that caused the murder of his father's friend Shemsu-’d-Dīn of Tebrīz. His youngest son is not taken further notice of; but his daughter was married off to a local prince, and left Qonya.

His second son, and eventually his successor as Principal or Abbot of his order, was named Muhammed, and surnamed Bahā’u-'Dīn. He is commonly known as Sultan Veled.

Sultan Veled had six children, a boy and two girls by his wife Fātima, daughter of Sheykh Ferīdūn the Gold- beater, and three boys, of whom two were twins, by two slave women. The daughters married well, and all his sons, or three of them, succeeded him as Abbot, one after the other. The eldest was Mīr ‘Ārif (Chelebī Emīr ‘Ārif), the second was named ‘Ābid, the third Zāhid, and the fourth Wāhid.

Chelebī Emīr ‘Arif, the eldest, and Eflākī's patron, had two sons and a daughter. His eldest son, Emīr ‘Ālim, surnamed Shāh-zāda, succeeded eventually to the primacy after his uncles. With him, Eflākī's memoir is brought to a close.

Such was the natural line of this dynasty of eminent men. But Eflākī has also given the links of a spiritual series, through whom the mysteries of the dervish doctrines were handed down to and in the line of Jelālu-’d-Dīn.

In the anecdote No. 79, of chapter iii., the account is given of the manner in which the prophet Muhammed confided those mysteries to his cousin, son-in-law, and afterwards his fourth successor, as Caliph, ‘Alī son of Abū-Tālib, the "Victorious Lion of God."

‘Alī communicated the mysteries to the Imām Hasan of Basra, who died in a.h. 110 (a.d. 728); Hasan taught them to Habīb the Persian, 1 who confided them to Dāwūd of the tribe of Tayyi’,-Et-Tā’ī (mentioned by D’Herbelot, without a date, as Davud Al Thai; he died a.h. 165, a.d. 781).

Dāwūd transmitted them to Ma‘rūf of Kerkh (who died a.h. 200, a.d. 815); he to Sirrī the merchant of damaged goods (Es-Saqatī?; died a.h. 253, a.d. 867); and he to the great Juneyd (who died in about a.h. 297-a.d. 909). Juneyd's spiritual pupil was Shiblī (died a.h. 334, a.d. 945) who taught Abu-‘Amr Muhammed, son of Ibrāhīm Zajjāj (the Glazier), of Nīshāpūr (who died in a.h. 348-a.d. 959) and his pupil was Abū-Bekr, son of ‘Abdu-’llāh, of Tūs, the Weaver, who taught Abū-Ahmed (Muhammed son of Muhammed, El-Gazālī (who died a.h. 504-a.d. 1110), and he committed those mysteries to Ahmed el-Khatībī, Jelāl's great-grandfather, who consigned them to the Imām Sarakhsī (who died in a.h. 571-a.d. 1175).

Sarakhsī was the spiritual teacher of Jelāl's father Bahā Veled, who taught the Seyyid Burhānu-’d-Dīn Termīzi, the instructor of Jelāl. He again passed on the tradition to Shemsu-’d-Dīn of Tebrīz, the teacher of Jelāl's son, Sultan Veled, who himself taught the Emīr ‘Ārif.

At the same time that the mysteries were thus being gradually transmitted to Jelālu-’d-Dīn and his successors by these links, they were also being diffused in thousands of other channels, and are at this day widely diffused over the world of Islām, which daily boasts of its living saints and their miracles. These latter are perhaps not less veracious that those continually blazoned forth by the Church of Rome, and by its Eastern sisters. We, too, have our spiritualists. Credulity will never forsake mankind and prodigies will never be lacking for the credulous to place faith in. There is much that is human in man, all the world over.

Footnotes

132:1 A genealogy is given in the Turkish preface to my copy of the Mesnevī, which traces the descent of Jelālu-’d-Dīn Mohammed from Abū-Bekr in ten degrees, as follows:-"Jelālu-’d-Dīn, son of Bahā’u-’d-Dīn, son of Huseyn, son of Ahmed, son of Mevdūd, son of Sābit (Thābit), son of Museyyeb, son of Mutahhar, son of Hammād, son of ‘Abdu-’r-Rahmān, son of ‘Abū-Bekr." Now, Abdu-’r-Rahmān, the eldest of all the sons of Abū-Bekr, died and was buried at Mekka in a.h. 53(a.d. 672), and  Jelālu-’d-Dīn was born at Balkh in a.h. 604 (a.d. 1207). Between these two there are nine degrees of descent given, for a period of 535 years, or 66 years for each life after the birth of the next link. This alone suffices to show that the genealogy is not to be depended on. Supposing the names given to be true, many other links must be missing; as many, probably, as those given.

134:1 Habīb the Persian, a wealthy man, converted to Islam by one word from Hasan of Basra, whose devoted disciple he became. He died a.h. 106 (a.d. 724).

THEBOOK OF THE MESNEVĪ OF MEVLĀNĀ JELĀLU-’D-DĪN, MUHAMMED, ER-RŪMĪ,

PREFACE.

This is the book of the Rhymed Couplets (Mathnawī, Mesnevī). It contains the roots of the roots of the roots of the (one true) Religion (of Islām); and treats of the discovery of the mysteries of reunion and sure knowledge. It is the Grand Jurisprudence of God, the most glorious Law of the Deity, the most manifest Evidence of the Divine Being. The refulgence thereof "is like that of a lantern in which is a lamp" 1 that scatters beams more bright than the morn. It is the paradise of the heart, with springs and foliage. One of those springs is "the fount named Salsabīl" 2 by the brethren of this religious order (of mystical devotees known as theMevlevī orDancing Dervishes ); but, by saints and the miraculously endowed, it is called "the Good Station" 3 and "the Best Resting-place." 4 The just shall eat and drink therein, and the righteous shall rejoice and be glad thereof. Like the Egyptian Nile, it is a beverage for the patient, but a delusion to the people of Pharaoh and to blasphemers; even as God, whose name be glorified, hath said: "He misleads therewith many, and He guides therewith many; but He misleads not therewith (any), save the wicked." 5

It is a comfort to men's breasts, an expeller of cares. It is an exposition of the Qur’ān, an amplification of spiritual aliments, and a dulcifier of the disposition; written "by the hands of honorable scribes," 1 who inscribe thereon the prohibition: "Let none touch it save the purified." 2 It is (a revelation) "sent down (from on high) by the Lord of (all) the worlds," 3 which vanity approacheth not from before, nor from behind," 4 which God watches over and observes, He being " the best as a Preserver," 5 and "the Most Compassionate of the merciful ones," 6 unto whom pertain (many) titles, His utmost title being God, whose name be exalted.

We have been brief in (stating) this little; for a little is an index to much, and a mouthful may point out a pond, as a handful may serve as a sample for a whole threshing-floor, however large.

Thus saith the feeble servant, in need of the mercy of God, whose name be extolled, Muhammed son of Muhammed son of Huseyn, of (the city of) Balkh, 7 of whom may God accept it: "I have exerted myself to enlarge this book of poetry in rhyming couplets, which contains strange and rare narratives, beautiful sayings, and recondite indications, a path for the devout, and a garden for the pious, short in its expressions, numerous in their applications. This have I done at the instance of my lord and master, my trust, and as the soul in my body, the moral store of my to-day and my morrow, the Sheykh Hasan son of Muhammed son of Hasan, commonly known by the appellation of Akhī-Turk (my brother Turk), a chief of the knowing ones (Gnostics?), a leader of right direction and sure knowledge, a helper of the human race, a confidant of men's hearts and minds, a charge of God among His creatures, His pure one among His reasoning servants, (a compendium of) His commandments to His Prophet, of His mysteries with His chosen one, a key to the treasures of the throne, a custodian of the riches of the extended earth, a man of excellencies, a sharp sword for the severance of truth and religion (from falsehood and blasphemy), 1 the Bāyezīd 2 of the age, the Juneyd 3 of the period, the true friend son of a true friend son of a true friend, may God be pleased with him and with them, originally from the town of Urmiyya, 4 and related to the venerated Sheykh, 5 as he himself expressed it: 'I was a Kurd one evening, and was an Arabian in the morning.' 6 May God sanctify his spirit, and the spirits of his successors! Blessed is such a predecessor; blessed are such successors! He was descended from a line on which the sun had cast its lustrous mantle, and personal nobility such that the stars shed their lights around it. May their courtyard ever be a centre to which the sons of saints will turn, and a temple of hopes about which embassies of spotless men will circulate. May it not cease to be thus while a constellation rises and a sparkling orb appears above the horizon in the east; so that it may be a thing held to by those who are possessed of insight, the godly, the spiritual, the heavenly, the celestial, the men of light, who keep silence and observe, who are absent though present, who are kings clothed in rags, the nobles of nations, endowed with virtues, the lights of guidances. Amen, O Lord of (all) the worlds. And this is a prayer not to be rejected; for it is a prayer joined in by all the good. And glory be to God in His unity. And may God pronounce blessings on our lord, Muhammed, and on his family and kin, the good, the clean!

Footnotes

mi:1 Qur’ān xxiv. 35.

mi:2 Qur’ān lxxvi. 18.

mi:3 Qur’ān xix. 94.

mi:4 Qur’ān xxv. 26.

mi:5 Qur’ān ii. 24.

mii:1 Qur’ān lxxx. 15.

mii:2 Qur’ān lvi. 78.

mii:3 Qur’ān lvi. 79.

mii:4 Qur’ān xli. 42.

mii:5 Qur’ān xii. 64.

mii:6 Qur’ān vii. 150

mii:7 Balkh, to the south of the west part of the Upper Oxus, is in latitude 36°, 48´ N., longitude 67°, 4´ E. from Greenwich. It represents the ancientBactra , otherwise calledZariaspa .

miii:1 Husāmu-’l-Haqqi-wa-’d-Dīn, his full title of honour. (See Anecdotes, chap. vi.)

miii:2 Bāyezīd or Abū-Yazīd, of Bestām, in Khurāsān, Persia, latitude 36°, 25´ N., longitude 55°, 0´ E., a celebrated teacher and saint among the mystics of Islām, died a.h. 265, a.d. 874 (though a.h. 234, a.d. 848, has also been mentioned by some). His name was Tayfūr, son of ‘Isà, son of Ādam, son of Surūshān, a Zoroastrian who embraced Islām.

miii:3 Juneyd, surname of Abū-’l-Qāsim Sa‘īd son of ‘Ubayd, entitled Sultan of the Sūfī Community, a saint who died at Bagdad in a.h. 287 (a.d. 900).

miii:4 Urmiyya, on the lake of that name, south-west from Tebrīz, the capital city of Azerbāyjān, the northwest province of Persia.

miii:5 The expression of: "The venerated Sheykh ," might, perhaps, at first, be thought to indicate the Caliph Abū-Bekr, the Sheykh par excellence, as he and his successor ‘Umer (Omar) were designated "the two Sheykhs ," from each being a father-in-law to Muhammed, whereas the third and fourth caliphs, ‘Uthmān (Osmān) and ‘Alī, were his sons-in-law. If this supposition were correct, Jelāl and Husām would have been descended from the same remote ancestor. The commentators, however. I am informed, name a certain "Seyyid Abū-’l-Wefā, the Kurd," as being intended. Particulars as to his individuality and history have not, unfortunately, reached me.

miii:6 I have not met with an explanation of this expression, which is again introduced in Tale xiv., distich 40.

THE BOOK OF THE MESNEVĪ.

IN THE NAME OF GOD, THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.

Proem.

From reed-flute 1 hear what tale it tells;

What plaint it makes of absence’ ills:

"From jungle-bed since me they tore,

Men's, women's, eyes have wept right sore.

My breast I tear and rend in twain,

To give, through sighs, vent to my pain.

Who's from his home snatched far away,

Longs to return some future day.

I sob and sigh in each retreat,

Be’t joy or grief for which men meet.5

They fancy they can read my heart;

Grief's secrets I to none impart.

My throes and moans form but one chain,

Men's eyes and ears catch not their train.

Though soul and body be as one,

Sight of his soul hath no man won.

A flame's the flute's wail; not a breath,

That flame who feels not, doom him death.

The flame of love, ’tis, prompts the flute,

10 Wine's ferment, love; its tongue not mute.

The absent lover's flute's no toy;

Its trills proclaim his grief, his joy.

Or bane, or cure, the flute is still;

Content, complaining, as you will.

It tells its tale of burning grief;

Recounts how love is mad, in brief.

The lover lover's pangs best knows;

As ear receives tongue's plaint of woes.

Through grief, his day is but a dawn;

15 Each day of sorrow, torment's pawn.

My days are waste; take thou no heed,

Thou still are left; my joy, indeed.

Whole seas a fish will never drown;

A poor man's day seems all one frown.

What boot from counsel to a fool?

Waste not thy words; thy wrath let cool.

Cast off lust's bonds; stand free from all.

Slave not for pelf; be not greed's thrall.

Pour rivers into one small gill,

20 It can but hold its little fill.

The eye's a vase that's ne’er content;

The oyster's filled ere pearl is sent. 1

The heart that's bleeding from love's dart,

From vice of greed is kept apart.

Then hie thee, love, a welcome guest;-

Physician thou to soothe my breast.

Thou cure of pride and shame in me;

Old Galen's skill was nought to thee

Through love, this earthly frame ascends

25 To heaven; a hill, to skip pretends.

In trance of love, Mount Sinai shakes,

At God's descent; 'and Moses quakes.' 1

Found I the friend on whom I dote,

I'd emulate flute's dulcet note.

But from my love, while torn away,

Unmeaning words alone I say.

The spring is o’er; the rose is gone;

The song of Philomel is done.

His love was all; himself, a note.

His love, alive; himself, dead mote.30

Who feels not love's all-quick’ning flame,

Is like the bird whose wing is lame.

Can I be quiet, easy, glad,

When my delight's away? No! Sad.

Love bids my plaint all bonds to burst.

My heart would break, with silence curst.

A mirror best portrays when bright;

Begrimed with rust, its gleam grows slight.

Then wipe such foul alloy away;

Bright shall it, so, reflect each ray."35

Thou’st heard what tale the flute can tell;

Such is my case; sung all too well.

Footnotes

m1:1 The reed-flute is the sacred musical instrument of the Mevlevī dervishes, commonly known as the Dancing Dervishes, from their peculiar religious waltz to the sound of the reed-flute, &c., with outstretched arms and inclined head, in their special public services of commemoration. They love the reed-flute as the symbol of a sighing absent lover.

m2:1 There is a poetical Eastern notion by dewdrops or raindrops falling into that pearls are formed in the oysters them at a certain season.

m3:1 Qur’ān vii. 139, where the words are: "And Moses fell down, swooning ."