Laurel · Rumi · The Mesnevi, Book the First

Tale VI: The Greater (Spiritual) Warfare

Rumi (1207–1273), translated by James W. Redhouse · 1881

iambic hexameter · rhyming couplets · 358 lines · from The Mesnevi, Book the First

Great Princes all! We’ve killed our dread external foe.Within us, still, a worse than he remains, I trow.To slay this inner foe is not the task of mind;Our moral lion’s not destroyed by tricks refined.

Our flesh, a hell; that hell a fiery dragon is.Whole oceans can’t extinguish those fierce flames of his.Earth’s seven oceans all were lost within his maw;His raging fires would still burn high, to mankind’s awe.Pitcoal, hard-hearted miscreants; these are its food;They sink within it, miserable, abject brood.Withal, its craving hunger ne’er will be appeased,Until the voice of God cry unto it: “Art eased?”“Eased?” will it answer; “No; not yet awhile by far;Behold my flame, my fury,--burning, fiery roar.”It swallows down a universe in its fell mood;And instantly shrieks out: “More food! More food! More food!”God, from nubiquity, His foot will stamp on hell.Then will it cease to burn: “He willed, and it befell!”

Our fleshly lusts in us are but a part of hell;Parts have the qualities of their universal.The foot of God alone can stamp out hell’s alarms.Who else but God supreme to bend such bow has arms?Straight arrows serve alone to be shot from a bow;But lust’s distorted spring shoots crooked arrows too.Be thou in mind upright as arrow straight for bow.A bow will not shoot straight, unless the arrow’s so.

We’ve fought our fight and conquered in our outward strife.Now turn we our attention to the inner life.We’ve done with outer warfare, lesser as it is;And as the Prophet, wage the greater warfare, his.We put our trust in God; from Him we ask for aid;With His assistance faith can move a mountain staid.To rout an armed foe is nothing very fresh;A lion true is he who conquers his own flesh.To illustrate this truth, give ear unto a tale,That thou of these few words the moral mayest inhale.

From Cæsar an ambassador to ‘Umer came,Through deserts far-extending, from Madīna’s fame.He asked: “Where is the palace of the Caliph, men;That I to it may lead my cavalcade, my train?”The people answered: “Thou’lt no Caliph’s palace find,Our Caliph’s sole pavilion’s his enlightened mind.Through his ‘Commandership’ his fame to Rome has come;But like our other poor, a hut’s his ample home.How shouldst thou see that palace, brother, stranger, guest,When in thy mind’s eye thou a beam hast, unconfessed?Cast out that beam; make clear thy eye from every moteThen mayst thou entertain the hope to see his cote.”

Whoever shall his heart cleanse from all passions’ bale,Will soon perceive therein a court and presence hale.When Ahmed’s heart was cleansed of evil’s fire and smoke,Whichever way he turned, God’s countenance bespoke.So long as man keeps company with evil thought,How can he understand God’s countenance in aught?He that a window’s pierced from heart towards heaven’s recess,Sees in each mote a ray from Sun of Righteousness.God shines apparent in the midst of other things,As moon in majesty among the stars’ twinklings.

Place thou two finger-tips upon thy two eyeballs.What seest thou now of all the world? Darkness befalls.Thou seest it not; but that the world exists, thou’lt trust.Our vices are the finger-tips of fleshly lust.Thy finger-tips remove; instanter, as before,Thou lookest around and seest whate’er thou wilt explore.His people asked of Noah where righteousness might be.He said: “Lo, there! With muffled heads you cannot see.You’ve wrapped your cloaks in folds about your heads and eyes.Your sense of sight cannot see what before you lies.”

The world’s eye man is; all the rest’s mere skin and shell.A real eye’s he who strives his “Friend” to see right well.Unless we see our Friend, ’twere better we were blind,A friend that is not constant’s better out of mind.

When Rome’s ambassador had heard those words so wise,His eager curiosity began to rise.He sought for ‘Umer with redoubled zeal and zest;But in so doing lost his horse, and eke his chest.He wandered everywhere to seek the Caliph out.Like one distracted asked each passer-by his route.“Is’t possible,” he said, “that such a man there be,When like the soul to sight invisible is he?”

He sought for him as though he ’d been his truant slave,But: “He who seeks shall find” ’s a very well-known stave.A desert-Arab woman saw he at the last,Who told him ‘Umer, then, beneath date-palm slept fast.Beneath a date-palm! Far from mankind’s busy plod.That date-palm’s shadow shaded the Shadow of God!

He went towards the tree; a station took afar;He saw ‘Umer; a fit of trembling showed his fear.On that ambassador did awe and dread alight.While o’er his heart there stole a sense of sweet delight.Two feelings, love and dread, by nature opposites,Were mingled in his bosom by some occult rites.He thought within himself: “I’ve many princes seen;In sovereign presence I have ever welcome been.This fit of awe and trembling’s very strange to me;And yet without dismay this man I cannot see.I’ve been in forests where the lions make their lair;I’ve met them face to face; yet knew not what was fear.In battle I’ve been, oft; in thickest of the fight.My arm’s upheld our cause, when in most desperate plight.Wounds have I dealt, received, that threatened life to take,Among the brave, the bravest; my heart knew no quake.This man is weaponless, supine upon the ground.Why then this tremor? It my every limb has bound.A ghostly awe is this; it’s not a mortal fear.Most certainly it’s not a dread of this man here.

He who fears God has admonition of the Lord;Both men and demons stand in awe of his mere word.”Mute he remained in reverential attitude,Till ‘Umer woke from his trance of beatitude.

Profound obeisance and grave salutation made,As said the Prophet: “First, salute; then, embassade.”The Caliph answered: “And on thee be peace! Draw near;”Assured him of protection; bade him put off fear.“Fear not” a word of comfort is to trembling soul;A generous tribute ’tis, when strong with weak condole.Men set at ease the object whom they wish to raise,—Relieve his heart from palpitation; bid fears cease.But unto one who feels no dread how say: “Fear not”?What lesson’s this thou givest to one whose lesson’s got?

So ‘Umer put at ease that much perturbed man;And calmed his wavering mind, as noble hearts best can.To him he then addressed some subtle words of sense,Set forth the attributes of God,--man’s best defence,Declared the goodness of the Lord to all who trustIn Him alone; the rank they gain in trance combust.

Saint’s ecstasy springs from a glimpse of God, his pride.His station’s that of intimate. He’s bridegroom; God is bride.A bride’s veiled graces are not seen by groom alone;Her unveiled charms solely to him in private shown.In state she first appears before the people all;Her veil removed, the groom alone is at her call.Entranced are many Gnostic worshippers, I ween;Few gain admission to the presence-chamber scene.

‘Umer told all the stations passed through by his soul;—Its flights, fights, tribulations, ere it was made whole.He spoke of times when flight of time’s of no account;Of Holiness’s station, glorious to recount.He talked of atmospheres in which his righteous soulHad soared to seek fresh conquests of devotion’s whole.Its every flight had been beyond th’ horizon scant;Beyond the hope, or e’en desire, of aspirant.

He found a willing list’ner in the stranger guest,Whose mind was framed t’ investigate such mysteries blest.The teacher was perfection; novice full of zeal;Like clever jockey on a steed with lightning heel.He found his scholar apt, of great capacity.So good seed sowed in fertile soil sagacity.

Th’ ambassador now asked: “Of true believers Prince!How can a soul from heaven come down to earth’s province;—How can so great a bird be cooped up in a cage?”

He answered: “God speaks words of power, most sage.Those words, addressed to nothings without eyes or ears,Set them in motion. Like a ferment, fruit it bears.Those words no sooner spoken, quick those nothings allIn motion put themselves, and reach existence’ hall.Or He commands these beings, creatures of His own;And they return to nothing, whence He them had drawn.He speaks unto the flowers; they forthwith burst in bloom.His voice the flint hears; lo, it’s a cornelian stone.A spell He laid on matter; spirit it became.By charm from Him the sun sprang forth, a lambent flame.If He but whisper words of awe, the sun againIs seized with darkness of eclipse, like night amain.What is’t He says, by which the teeming eye of cloudSheds forth its tears, as drops from water-skin unsewed?

What incantation to the earth addresses He,To make it produce cattle,--whose hides used may be?The hesitations of each puzzled child of thoughtArise from some enigma by which God’s him caught.On horns of a dilemma is he fixed, poor man.‘Shall I do this,’ says he, ‘when ’ts opposite I can?’From God, too, is the power to make selection’s choiceOf two solutions. One is taken, through inward voice.Wouldst thou be always free from hesitation, fool?Stuff not thy mind’s ear tight with doubt’s dull cotton-wool;That thou mayst solve the riddles God may set for thee;—That thou mayst understand the full of mercy free.Then shall thy heart receive His inspiration’s gift,—A power of speaking from an inward impulse’ drift.The ear and eye of soul are organs not of sense;The ears of sense and mind are not like soul’s, intense.The word “compulsion” puts me out of humour quite.Who hath not love of God, compulsion’s slave’s, by right.This union’s based on truth (compulsion is too proud);It is a glimpse of sunshine breaking through a cloud.Be it compulsion. Man’s compulsion it is not;—Not the compulsion of browbeating from a sot.Compulsion’s felt by them, my very worthy friend,Whose eyes of faith, ope’d in their hearts, on God attend.The absent and the future patent are to them;To speak about the past is what they most contemn.Election and compulsion, theirs, are not the same.As dewdrops in the oyster-shell rare pearls became.Outside, they’re dewdrops, solely, whether great or small;Inside they’re pearls of price, whose value knows no fall.Such men by nature are just like the musk-deer’s pod;It’s fed with blood of artery, musk it yields, through God.Ask not how ’tis that outward blood can change like this;Becoming musk when in the pod secreted ’tis.Ask not how copper vile, by wise alchemist’s art,Is changed to gold when solved by elixir in part.Election and compulsion, fancies both, in thee;But when by saints they’re viewed, God’s glory may they be.Upon the table, bread’s a lifeless, senseless mass;When taken in man’s mouth, the soul it joins, in class.On table transubstantiation takes not place;The soul it is transforms it, nourished by God’s grace.Such is the soul’s great power; most perspicacious man,So long as that soul life and power retain can.A human being, mass of mingled flesh and blood,Moved by the Lord, can cleave hill, dale, mine, and sea’s flood.The strength of strongest man can merely split a stone;The Power that informs man’s soul can cleave the moon.If man’s heart but untie the mouth of mystery’s sack,His soul soon soars aloft beyond the starry track.If heaven’s mystery divulged should, ’haps, become,The whole world ’twould burn up, as fire doth wood consume.”

Let’s contemplate the acts of God, the deeds of men;Know, men’s deeds do exist. This truth is patent, then.If men’s deeds be not in this nether world of ours,Say not thou unto others: “Why these deeds of yours?”God’s act it is through which those deeds of ours arise;Our acts are but the sequels of God’s agencies.

The letter, or the spirit, ’tis, our reason weighs.But both at once it cannot comprehend always.Examining the spirit, letter we neglect;At one time forwards, backwards we cannot prospect.If thou straight forward look at any point of time,Thou canst not backwards see, whatever be the clime.Our souls not taking in the letter, spirit too,How could they e’er create these predicates, one, two?God comprehendeth all things;--all things doth ensue;One act’s no hindrance, with Him, other acts to do.

The reason Satan gave: “Since Thou hast tempted me,”The scheming demon strove to hide his sin, we see.His trespass Adam owned: “Against ourselves we’ve sinned.”God’s act he, like as we, then left not out of mind.Through shame the act of Satan Adam secret kept.Self-accusation’s fruit, in consequence, he reaped.Repentance shown by Adam, God in mercy said:“In thee ’twas I created, sin thou hast displayed.Was it not My decree and providence that thou,In asking pardon, shouldst the tempter disavow?”Said Adam: “Thee I feared; most bitter shame I felt.”God added: “It was I who gave thee shame heartfelt.”

Consideration he who shows considered is;So he who brings the sugar, share of cake is his.For whom, then, benefits, but practisers of good?Keep pleased thy friend. Offend him; see what ensue would.One sole example study,--instance of this law,—Compulsion and election’s difference to draw.“There is a hand that shakes from palsy or from fear.Another hand also thou shakest when thou’rt near.Know: God it is creates the movement in them both;And yet there’s no resemblance in their motions loth.Thou’rt sorry that thou shakedst that man’s hand anon,When thou seest him annoyed at what thou’st just now done.”

A question ’tis of judgment; judgment shrewdness is,Until some weakness intervene to mar all this.A question, now, of judgment as to corals, pearls,Is not the same as one about the soul, you churls.A question of the soul’s another matter quite;The wine that feeds the soul comes not from grapes, black, white.

When any matter is a question of judgment,‘Umer with Abū-Jahl’s in one predicament.‘Umer gave up his judgment; rested on his soul.’Bū-Jahl received this name through lack of self-control.In sense and reason Abū-Jahl a master was;But as to soul, in ignorance he fell, alas!Of sense and reason questions are cause and effect;But miracles and wonders show soul is a fact.Enlightenment of soul, whatever it may see.By quibbles of school logic cannot silenced be.

We now return again our tale to take in hand,Though certainly we’ve never left it out of mind.

In ignorance, our souls are in God’s prison chained.In wisdom, by God’s help, their liberty’s regained.In sleep, God’s lethargy it is in which we sink.Awake, we’re in God’s hands, whatever we may think.In weeping, we are clouds from which His mercy flows.In laughter, we’re the flash with which His lightning glows.In anger, we’re reflections of the wrath of God.In amity, the mirrors of His favour’s nod.What are we in this world? All tortuous and bent.There is not one upright, straightforward, innocent.

Cæsar’s ambassador no sooner ‘Umer heard,Than light broke on his heart; at which he stroked his beard.All questions and all answers from his mind went quite;All sense of right and wrong had vanished from his sight.He’d found the source; what need, then, of the streams?To gather further wisdom, pondering on the means,He said: “‘Umer, pray tell me what’s the end and useOf shutting up that thing of light in darkness’ house?How can clear water be expected from black mud?Why then is the pure soul combined with flesh and blood?”He answered: “Most important question hast thou raised.A sense, a spirit, by the letter paraphrased.The free, the jocund spirit prisoner thou’st made;As though the mind, the air, could into letter fade.Thou hast done this for explanation’s sake,—Thou, who beyond the explanation place wouldst take.How should the man in whom the explanation’s gleamed,Not yet distinguish what’s to me so clearly beamed?Ten thousand explanations are there, each of whichIs most momentous,--than ten thousand others, rich.With that, thy speech, now compoundly particular,A universal explanation were,--no bar.Thou art a partial,--seekest explanation still;Why set thyself, then, to deny th’ universal?Unless thy speech contain some use, propound it not;And if it have, objection quit; give what thou’st got.

Thanks are incumbent upon every mortal’s head;Contention and sour looks are surely no one’s bread.If to put on sour looks, of thankfulness sign be,Then vinegar the sweetest-spoken thing we’d see.If vinegar desire to hearts a way to find,It oxymel becomes, with honey sweet combined.True, verse is not best vehicle for sense abstract.It’s like a sling; one’s never certain how ’t will act.“

Th’ ambassador his senses lost with this one cupOf wine spiritual. His mission he gave up.O’erwhelmed with wonder at the power of God, he fell.He came ambassador; now sovereign was, as well.

A river overflooded constitutes a lake.Some grains, when sown in earth, a field of corn can make.When eaten, bread assimilated is by man,That bread inanimate takes life, and reason can.When wood or candle is made victim unto fire,Its substance dark becomes a source of light entire.Black stibium, a stone, when placed in human eye,Expands the power of vision, objects can descry.Good luck to him who’s saved from his own fleshly self,And has become a parcel of some living elf.Alas for him, who, living, sits among the dead.He’s dead himself, his life from out of him has fled.

If thou take refuge in the Qur’ān, God’s own book,With spirit of Muhammed thou’lt soon exchange look.The Qur’ān is the essence of all prophets right.They were the whales who swam in ocean of God’s might.If thou canst read or not, the Qur’ān take to heart,The saints and prophets study; they were as thou art.Read thou it carefully; read, mark, digest its tales;Thy soul, like bird in cage, will long to break its rails.The bird shut up, imprisoned in a little cage,That seeks not to get out, is ignorant, not sage.

The souls who’ve freed themselves from cages of the flesh,Are worthy fellow-travellers with prophets, fresh.Their voices they lift up, religion to impart:“The way of sure deliverance is here. Take heart!Religion hath us saved from fleshly cages, sure.No other way is there, salvation to secure.You then upon yourselves will chastisements inflict,That you may be delivered from the world’s respect.”

Respect of mortal man a heavy fetter is;Within religion’s path the gravest bond is this.Consider well this tale, ingenuous young friend;’Twill teach thee many lessons may thy morals mend.

Words in this poem 84

trow v. i.: To believe; to trust; to think or suppose. [OE. trowen, AS.treówan to trust, believe, fr. treów trust, treówe true, faithful. See True.]
abject a.: Cast down; low-lying. [L. abjectus, p. p. of abjicere to throw away; ab + jacere to throw. See Jet a shooting forth.]
withal adv.: With this; with that. [With + all.]
awhile adv.: For a while; for some time; for a short time. [Adj. a + while time, interval.]
lust v. i.: To list; to like. [AS. lystan. See Lust, n., and cf. List to choose.]
strife n.: The act of striving; earnest endeavor. [OF. estrif. See Strive.]
wage v. i.: To bind one's self; to engage.
cavalcade n.: A procession of persons on horseback; a formal, pompous march of horsemen by way of parade. [F. cavalcade, fr. It. cavalcata, fr. cavalcare to go on horseback, fr. LL. caballicare, fr. L. caballus an inferior horse, Gr. Cavalier, Cavalry.]
hast: , 2d pers. sing. pres. of. Fave, contr. of havest.
mote n.: A meeting of persons for discussion; as, a wardmote in the city of London. [See Moot, a meeting.]
cote n.: A cottage or hut. [See 1st Cot.]
whoever pron.: Whatever person; any person who; be or she who; any one who; as, he shall be punished, whoever he may be.
shall v. i.: To owe; to be under obligation for. [OE. shal, schal, imp. sholde, scholde, AS. scal, sceal, I am obliged, imp. scolde, sceolde, inf. sculan; akin to OS. skulan, pres. skal, imp. skolda, D. zullen,]
whichever pron.: Whether one or another; whether one or the other; which; that one (of two or more) which; as, whichever road you take, it will lead you to town.
aught n.: Property; possession. [AS. , fr. agan to own, p. p. ahte.]
righteousness n.: The quality or state of being righteous; holiness; purity; uprightness; rectitude. [AS. rihtwisnes.]
instanter adv.: Immediately; instantly; at once; as, he left instanter. [L., vehemently, earnestly. See Instant, n. & a.]
explore v. t.: To seek for or after; to strive to attain by search; to look wisely and carefully for. [L. explorare to explore; ex out+plorare to cry out aloud,prob. orig., to cause to flow; perh. akin to E. flow: cf. F. explorer.]
curiosity n.: The state or quality or being curious; nicety; accuracy; exactness; elaboration. [OE. curiouste, curiosite, OF. curioseté, curiosité, F. curiosit, fr. L. curiositas, fr. curiosus. See Currious, and cf. Curio.]
zest n.: A piece of orange or lemon peel, or the aromatic oil which may be squeezed from such peel, used to give flavor to liquor, etc. [F. zeste, probably fr. L. schistos split, cleft, divided, Gr. Schism.]
route n.: The course or way which is traveled or passed, or is to be passed; a passing; a course; a road or path; a march. [OE. & F. route, OF. rote, fr. L. rupta (sc. via), fr. ruptus, p.p. of rumpere to break; hence, literally, a broken or beaten way or path. See Rout, and cf. Rut ]
plod v. i.: To travel slowly but steadily; to trudge. [Gf. Gael. plod a clod, a pool; also, to strike or pelt with a clod or clods.]
went n.: Course; way; path; journey; direction.
afar adv.: At, to, or from a great distance; far away; -- often used with from preceding, or off following; as, he was seen from afar; I saw him afar off. [Pref. a-.(for on or of) + far.]
stole n.: A long, loose garment reaching to the feet. [AS. stole, L. stola, Gr. stall. See Stall.]
lair n.: A place in which to lie or rest; especially, the bed or couch of a wild beast. [OE. leir, AS. leger; akin to D. leger, G. lager couch, lair, OHG. laga, Goth. ligrs, and to E. lie. See Lie to be prostrate, and cf. Layer, Leaguer.]
desperate a.: Without hope; given to despair; hopeless. [L. desperatus, p. p. of desperare. See Despair, and cf. Desperado.]
plight v. t.: To weave; to braid; to fold; to plait. [OE. pliten; probably through Old French, fr. LL. plectare, L. plectere. See Plait, Ply.]
weaponless a.: Having no weapon.
supine a.: Lying on the back, or with the face upward; -- opposed to prone. [L. supinus, akin to sub under, super above. Cf. Sub-, Super-.]
ghostly a.: Relating to the soul; not carnal or secular; spiritual; as, a ghostly confessor. [OE. gastlich, gostlich, AS. gastlic. See Ghost.]
beatitude n.: Felicity of the highest kind; consummate bliss. [L. beatitudo: cf. F. béatitude. See Beatify.]
embassade n.: The mission of an ambassador. Carew. [F. ambassade. See Embassy.]
bade: A form of the pat tense of Bid.
generous a.: Of honorable birth or origin; highborn. [F. généreux, fr. L. generous of noble birth, noble, excellent, magnanimous, fr. genus birth, race: cf. It. generoso. See 2d Gender.]
condole v. i.: To express sympathetic sorrow; to grieve in sympathy; -- followed by with. [L. condolere; con- + dolere to feel pain, grieve. See Doleful.]
relieve v. t.: To lift up; to raise again, as one who has fallen; to cause to rise. Piers Plowman. [OE. releven, F. relever to raise again, discharge, relieve, fr. L. relevare to lift up, raise, make light, relieve; pref. re- re- + levare to raise, fr. levis l]
perturbed a.: Agitated; disturbed; troubled.
defence n.: The act of defending, or the state of being defended; protection, as from violence or danger. [F. défense, OF. defense, fem., defens, masc., fr. L. defensa (cf. Fence.]
combust a.: Burnt; consumed. [L. combustus, p. p. of comburere to burn up; com- + burere (only in comp.), of uncertian origin; cf. bustum fineral pyre, prurire to itch, pruna a live coal, Gr]
bridegroom n.: A man newly married, or just about to be married. [OE. bridegome, brudgume, AS. br (akin to OS. br, D. bruidegom, bruigom, OHG. pr, MHG. briutegome, G. bräutigam); AS. br bride + guma man, akin to Goth. guma, Ic]
veiled a.: Covered by, or as by, a veil; hidden.
gnostic a.: Knowing; wise; shrewd. [Old Slang]
ween v. i.: To think; to imagine; to fancy. [OE. wenen, AS. w, fr. w hope, expectation, opinion; akin to D. waan, OFries. w, OS. & OHG. wan, G. wahn delusion, Icel. van hope, expectation, Goth. w, and D. w]
spoke n.: The radius or ray of a wheel; one of the small bars which are inserted in the hub, or nave, and which serve to support the rim or felly. [OE. spoke, spake, AS, spaca; akin to D. speek, LG. speke, OHG. speihha, G. speiche. sq. root170. Cf. Spike a nail.]
glorious a.: Exhibiting attributes, qualities, or acts that are worthy of or receive glory; noble; praiseworthy; excellent; splendid; illustrious; inspiring admiration; as, glorious deeds. [OF. glorios, glorious, F. glorieux, fr. L. gloriosus. See Glory, n.]
aspirant n.: One who aspires; one who eagerly seeks some high position or object of attainment. [Cf. F. aspirant.]
steed n.: A horse, especially a spirited horse for state of war; -- used chiefly in poetry or stately prose. [OE. stede, AS. steda a stud-horse, war horse, fr. stod a stud of breeding steeds; akin to G. stute a mare, Icel. stedda, sto, a stud. *163. See Stud of horses.]
forthwith adv.: Immediately; without delay; directly.
lambent a.: Playing on the surface; touching lightly; gliding over. [L. lambens, -enlis, p. pr. of lambere to lick; akin to lap. See Lap to drink by licking.]
amain adv.: With might; with full force; vigorously; violently; exceedingly. [Pref. a- + main. See 2d Main, n.]
teeming a.: Prolific; productive.
dilemma n.: An argument which presents an antagonist with two or more alternatives, but is equally conclusive against him, whichever alternative he chooses. [L. dilemma, Gr. Lemma.]
humour n.: Moisture, especially, the moisture or fluid of animal bodies, as the chyle, lymph, etc.; as, the humors of the eye, etc. [OE. humour, OF. humor, umor, F. humeur, L. humor, umor, moisture, fluid, fr. humere, umere, to be moist. See Humid.]
sunshine n.: The light of the sun, or the place where it shines; the direct rays of the sun, the place where they fall, or the warmth and light which they give.
browbeating n.: The act of bearing down, abashing, or disconcerting, with stern looks, suspercilious manners, or confident assertions.
contemn v. t.: To view or treat with contempt, as mean and despicable; to reject with disdain; to despise; to scorn. [L. contemnere, -temptum; con- + temnere to slight, despise: cf. OF. contemner.]
elixir n.: A tincture with more than one base; a compound tincture or medicine, composed of various substances, held in solution by alcohol in some form. [F. élixir, Sp. elixir, Ar. eliksir the philosopher's stone, prob. from Gr. ksha to burn.]
transubstantiation n.: A change into another substance. [LL. transubstantiatio: cf. F. transsubstantiation.]
perspicacious a.: Having the power of seeing clearly; quick-sighted; sharp of sight. [L. perspicax, -acis, fr. perspicere to look through: cf. F. perspicace. See Perspective.]
starry a.: Abounding with stars; adorned with stars.
contemplate v. t.: To look at on all sides or in all its bearings; to view or consider with continued attention; to regard with deliberate care; to meditate on; to study. [L. contemplatus, p.p. of contemplari to contemplate; con- + templum a space for observation marked out by the augur. See Temple.]
nether a.: Situated down or below; lying beneath, or in the lower part; having a lower position; belonging to the region below; lower; under; -- opposed to upper. [OE. nethere, neithere, AS. ni, fr. the adv. ni downward; akin to neo below, beneath, D. neder down, G. nieder, Sw. nedre below, nether, a. & adv., and also to S]
clime n.: A climate; a tract or region of the earth. See Climate. [L. clima. See Climate.]
ensue v. t.: To follow; to pursue; to follow and overtake. [OF. ensevre, OF. & F. ensuivre, fr. L. insequi; in + sequi to pursue. See Sue.]
scheming a.: Given to forming schemes; artful; intriguing.
tempter n.: One who tempts or entices; especially, Satan, or the Devil, regarded as the great enticer to evil.
heartfelt a.: Hearty; sincere.
anon adv.: Straightway; at once. [OE. anoon, anon, anan, lit., in one (moment), fr. AS. on in + an one. See On and One.]
enlightenment n.: Act of enlightening, or the state of being enlightened or instructed.
lethargy n.: Morbid drowsiness; continued or profound sleep, from which a person can scarcely be awaked. [F. léthargie, L. letgargia, Gr. Lethe.]
amity n.: Friendship, in a general sense, between individuals, societies, or nations; friendly relations; good understanding; as, a treaty of amity and commerce; the amity of the Whigs and Tories. [F. amitié, OF. amistié, amisté, fr. an assumed LL. amisitas, fr. L. amicus friendly, from amare to love. See Amiable.]
favour n.: Kind regard; propitious aspect; countenance; friendly disposition; kindness; good will. [Written also favour.]
straightforward a.: Proceeding in a straight course or manner; not deviating; honest; frank.
broke v. i.: To transact business for another. Brome. [See Broker, and cf. Brook.]
jocund: Merry; cheerful; gay; airy; lively; sportive. [L. jocundus, jucundus, orig., helpful, fr. juvare to help. See Aid.]
beamed a.: Furnished with beams, as the head of a stag.
momentous a.: Of moment or consequence; very important; weighty; as, a momentous decision; momentous affairs. [Cf. L. momentosus rapid, momentary.]
propound v. t.: To offer for consideration; to exhibit; to propose; as, to propound a question; to propound an argument. [From earlier propone, L. proponere, propositum, to set forth, propose, propound; pro for, before + ponere to put. See Position, and cf. Provost.]
oxymel n.: A mixture of honey, water, vinegar, and spice, boiled to a sirup. Sir T. Elyot.
stibium n.: The technical name of antimony.
descry: , Discovery or view, as of an army seen at a distance.
ingenuous a.: Of honorable extraction; freeborn; noble; as, ingenuous blood of birth. [L. ingenuus inborn, innate, freeborn, noble, frank; pref. in- in + the root of gignere to beget. See Genius, and cf. Ingenious.]
twill v. i.: To weave, as cloth, so as to produce the appearance of diagonal lines or ribs on the surface. [Scotch tweel; probably from LG. twillen to make double, from twi- two; akin to AS. twi-, E. twi- in twilight. See Twice, and cf. Tweed, Tweel.]

Definitions and etymologies from Webster's Unabridged Dictionary, 1913.

About this text

Tale VI: The Greater (Spiritual) Warfare is in the public domain. This text is taken from The Mesnevī (usually known as the Mesnevīyi Sherīf, or Holy Mesnevī) of Mevlānā (Our Lord) Jelālu-’d-Dīn, Muhammed, er-Rūmī. Book the First, Project Gutenberg ebook #61724, the James W. Redhouse translation; the transcription's header, footer and licence were removed and nothing else was changed. You may copy, print and reuse it freely.

Cite as: Rumi, Tale VI: The Greater (Spiritual) Warfare, in The Mesnevi, Book the First (1881), text of Project Gutenberg ebook #61724, Laurel, https://laurelpoetry.com/poem/rumi-masnavi-book-one/6.html, id L28600.

Form and metre

Tale VI: The Greater (Spiritual) Warfare is 358 lines in 35 verse paragraphs. It is in rhyming couplets, 88% of the lines. The metre is iambic hexameter, measured from the stress the words themselves fix (confidence 87%).

See other poems in rhyming couplets, other poems in iambic hexameter.

Measured by Laurel's pipeline, not copied from a handbook: how stress and metre are counted, how rhyme is lettered, how a drifted rhyme is found. Where the dictionary cannot confirm a rhyme the letter is withheld, not guessed.

Rhyme words, stanza by stanza

The word that ends each line, lettered by the rhyme it makes; a dash is a line whose rhyme the dictionary could not confirm.

1 AABB foe^A · trow^A · mind^B · refined^B
2 AABBCCDDEEFFGG is^A · his^A · maw^B · awe^B · food^C · brood^C · appeased^D · eased^D · far^E · roar^E · mood^F · food^F · hell^G · befell^G
3 AABBC-CC hell^A · universal^A · alarms^B · arms^B · bow^C · too · bow^C · so^C
4 AABBCCDDEE strife^A · life^A · is^B · his^B · aid^C · staid^C · fresh^D · flesh^D · tale^E · inhale^E
5 AABBCCDDEEFF came^A · fame^A · men^B · train^B · find^C · mind^C · come^D · home^D · guest^E · unconfessed^E · mote^F · cote^F
6 AABBCCDDEE bale^A · hale^A · smoke^B · bespoke^B · thought^C · aught^C · recess^D · righteousness^D · things^E · twinklings^E
7 AABBCCDDEE eyeballs^A · befalls^A · trust^B · lust^B · before^C · explore^C · be^D · see^D · eyes^E · lies^E
8 AABB shell^A · well^A · blind^B · mind^B
9 AABBCCDD wise^A · rise^A · zest^B · chest^B · out^C · route^C · be^D · he^D
10 AABBCC slave^A · stave^A · last^B · fast^B · plod^C · god^C
11 -ABBCC--DDAABBEEFFAA afar · fear^A · alight^B · delight^B · opposites^C · rites^C · seen · been · me^D · see^D · lair^A · fear^A · fight^B · plight^B · take^E · quake^E · ground^F · bound^F · fear^A · here^A
12 AABB lord^A · word^A · attitude^B · beatitude^B
13 AABBCCDDEE made^A · embassade^A · near^B · fear^B · soul^C · condole^C · raise^D · cease^D · not^E · got^E
14 AABBCC man^A · can^A · sense^B · defence^B · trust^C · combust^C
15 AABBCCDD pride^A · bride^A · alone^B · shown^B · all^C · call^C · ween^D · scene^D
16 AABBAA-B soul^A · whole^A · account^B · recount^B · soul^A · whole^A · scant · aspirant^B
17 AABBCC guest^A · blest^A · zeal^B · heel^B · capacity^C · sagacity^C
18 AA- prince^A · province^A · cage
19 ---AAB--BCCDD-- sage · ears · bears · all^A · hall^A · own^B · drawn · bloom · stone^B · became^C · flame^C · again^D · amain^D · cloud · unsewed
20 AABBCCDDEEFFGGHHIIJJKKLLMMNNOOPPQQRRSSTTUUVVWWXXYYZZ he^A · be^A · thought^B · caught^B · man^C · can^C · choice^D · voice^D · fool^E · wool^E · thee^F · free^F · gift^G · drift^G · sense^H · intense^H · quite^I · right^I · proud^J · cloud^J · not^K · sot^K · friend^L · attend^L · them^M · contemn^M · same^N · became^N · small^O · fall^O · pod^P · god^P · this^Q · tis^Q · art^R · part^R · thee^S · be^S · mass^T · class^T · place^U · grace^U · man^V · can^V · blood^W · flood^W · stone^X · moon^X · sack^Y · track^Y · become^Z · consume^Z
21 AAB-BB men^A · then^A · ours^B · yours · arise^B · agencies^B
22 AABBCCDDDD weighs^A · always^A · neglect^B · prospect^B · time^C · clime^C · too^D · two^D · ensue^D · do^D
23 AA------BBCC me^A · see^A · sinned · mind · kept · reaped · said · displayed · thou^B · disavow^B · felt^C · heartfelt^C
24 AABBCCDDEEFF is^A · his^A · good^B · would^B · law^C · draw^C · fear^D · near^D · both^E · loth^E · anon^F · done^F
25 AABBCC is^A · this^A · pearls^B · churls^B · quite^C · white^C
26 --AA----BB judgment · predicament · soul^A · control^A · was · alas · effect · fact · see^B · be^B
28 AABBCCDDEE chained^A · regained^A · sink^B · think^B · flows^C · glows^C · god^D · nod^D · bent^E · innocent^E
29 --AA----BBCCDDEEFFGG--HHII heard · beard · quite^A · sight^A · streams · means · use · house · mud^B · blood^B · raised^C · paraphrased^C · made^D · fade^D · sake^E · take^E · gleamed^F · beamed^F · which^G · rich^G · particular · bar · still^H · universal^H · not^I · got^I
30 AABBCCDD head^A · bread^A · be^B · see^B · find^C · combined^C · abstract^D · act^D
31 AABB cup^A · up^A · fell^B · well^B
32 AABBCCDDEEFF lake^A · make^A · man^B · can^B · fire^C · entire^C · eye^D · descry^D · self^E · elf^E · dead^F · fled^F
33 AABBCCDDEE book^A · look^A · right^B · might^B · heart^C · art^C · tales^D · rails^D · cage^E · sage^E
34 AABBCCDD flesh^A · fresh^A · impart^B · heart^B · sure^C · secure^C · inflict^D · respect^D
35 AABB is^A · this^A · friend^B · mend^B

Scansion, line by line

Each line with its syllable count and the stresses the words themselves fix: / stressed, ˘ unstressed, · a syllable the word leaves free and the metre decides. Read against iambic hexameter. How this is done.

Line	Syl.	Stress
Great Princes all! We’ve killed our dread external foe.	12	·/˘···/·˘/˘·
Within us, still, a worse than he remains, I trow.	12	········˘/··
To slay this inner foe is not the task of mind;	12	···/˘·······
Our moral lion’s not destroyed by tricks refined.	12	//˘/˘·˘/··˘/
Our flesh, a hell; that hell a fiery dragon is.	12	/······/˘/˘·
Whole oceans can’t extinguish those fierce flames of his.	12	·/˘·˘/˘·····
Earth’s seven oceans all were lost within his maw;	12	·/˘/˘·······
His raging fires would still burn high, to mankind’s awe.	12	·/˘/·····//·
Pitcoal, hard-hearted miscreants; these are its food;	12	···/˘/˘˘····
They sink within it, miserable, abject brood.	12	·····/˘˘˘/˘·
Withal, its craving hunger ne’er will be appeased,	12	˘/·/˘/˘···˘/
Until the voice of God cry unto it: “Art eased?”	12	············
“Eased?” will it answer; “No; not yet awhile by far;	12	···/˘···˘/··
Behold my flame, my fury,--burning, fiery roar.”	12	˘/···/˘/˘/˘·
It swallows down a universe in its fell mood;	12	·/˘··/˘·····
And instantly shrieks out: “More food! More food! More food!”	12	·/˘˘········
God, from nubiquity, His foot will stamp on hell.	12	············
Then will it cease to burn: “He willed, and it befell!”	12	··········˘/
Our fleshly lusts in us are but a part of hell;	12	//˘·········
Parts have the qualities of their universal.	12	···/˘˘···˘/˘
The foot of God alone can stamp out hell’s alarms.	12	····˘/····˘/
Who else but God supreme to bend such bow has arms?	12	····˘/······
Straight arrows serve alone to be shot from a bow;	12	·/˘·˘/······
But lust’s distorted spring shoots crooked arrows too.	12	··˘/˘··/˘/˘·
Be thou in mind upright as arrow straight for bow.	12	····˘/·/˘···
A bow will not shoot straight, unless the arrow’s so.	12	·········/˘·
We’ve fought our fight and conquered in our outward strife.	12	··/··/˘·//˘·
Now turn we our attention to the inner life.	12	···/˘/˘··/˘·
We’ve done with outer warfare, lesser as it is;	12	···/˘/·/˘···
And as the Prophet, wage the greater warfare, his.	12	···/˘··/˘/··
We put our trust in God; from Him we ask for aid;	12	··/·········
With His assistance faith can move a mountain staid.	12	··˘/˘····/˘·
To rout an armed foe is nothing very fresh;	12	····˘··/˘/˘·
A lion true is he who conquers his own flesh.	12	·/˘····/˘···
To illustrate this truth, give ear unto a tale,	12	·/˘·········
That thou of these few words the moral mayest inhale.	12	·······/˘·˘/
From Cæsar an ambassador to ‘Umer came,	11	···˘/˘˘····
Through deserts far-extending, from Madīna’s fame.	12	·/˘·˘/˘·····
He asked: “Where is the palace of the Caliph, men;	12	·····/˘··/˘·
That I to it may lead my cavalcade, my train?”	12	·······/˘···
The people answered: “Thou’lt no Caliph’s palace find,	12	·/˘/˘··/˘/˘·
Our Caliph’s sole pavilion’s his enlightened mind.	12	//˘·˘/˘·˘/˘·
Through his ‘Commandership’ his fame to Rome has come;	12	··˘/˘˘······
But like our other poor, a hut’s his ample home.	12	··//˘····/˘·
How shouldst thou see that palace, brother, stranger, guest,	12	·····/˘/˘/˘·
When in thy mind’s eye thou a beam hast, unconfessed?	12	············
Cast out that beam; make clear thy eye from every mote	12	·········/˘·
Then mayst thou entertain the hope to see his cote.”	12	····˘/······
Whoever shall his heart cleanse from all passions’ bale,	12	˘/˘······/˘·
Will soon perceive therein a court and presence hale.	12	··˘/·····/˘·
When Ahmed’s heart was cleansed of evil’s fire and smoke,	12	·/˘····/˘/··
Whichever way he turned, God’s countenance bespoke.	12	˘/˘····/˘˘˘/
So long as man keeps company with evil thought,	12	·····/˘˘·/˘·
How can he understand God’s countenance in aught?	12	····˘/·/˘˘··
He that a window’s pierced from heart towards heaven’s recess,	13	···/˘····/˘/˘
Sees in each mote a ray from Sun of Righteousness.	12	·········/˘˘
God shines apparent in the midst of other things,	12	··˘/˘····/˘·
As moon in majesty among the stars’ twinklings.	13	···/˘˘····/˘˘
Place thou two finger-tips upon thy two eyeballs.	12	···/˘·····/·
What seest thou now of all the world? Darkness befalls.	12	········/˘˘/
Thou seest it not; but that the world exists, thou’lt trust.	12	········˘/··
Our vices are the finger-tips of fleshly lust.	12	//˘··/˘··/˘·
Thy finger-tips remove; instanter, as before,	12	·/˘·˘/˘/˘···
Thou lookest around and seest whate’er thou wilt explore.	14	·/˘····˘˘/··˘/
His people asked of Noah where righteousness might be.	12	·/˘··/˘·/˘··
He said: “Lo, there! With muffled heads you cannot see.	12	·····/˘··/˘·
You’ve wrapped your cloaks in folds about your heads and eyes.	12	············
Your sense of sight cannot see what before you lies.”	12	····/˘······
The world’s eye man is; all the rest’s mere skin and shell.	12	············
A real eye’s he who strives his “Friend” to see right well.	12	············
Unless we see our Friend, ’twere better we were blind,	12	····/··/˘···
A friend that is not constant’s better out of mind.	12	·····/˘/˘···
When Rome’s ambassador had heard those words so wise,	12	··˘/˘˘······
His eager curiosity began to rise.	12	·/˘·˘/˘˘˘/··
He sought for ‘Umer with redoubled zeal and zest;	12	······˘/˘···
But in so doing lost his horse, and eke his chest.	12	···/˘·······
He wandered everywhere to seek the Caliph out.	12	·/˘/˘····/˘·
Like one distracted asked each passer-by his route.	12	··˘/˘··/˘···
“Is’t possible,” he said, “that such a man there be,	12	·/˘˘········
When like the soul to sight invisible is he?”	12	······˘/˘˘··
He sought for him as though he ’d been his truant slave,	13	··········/˘·
But: “He who seeks shall find” ’s a very well-known stave.	13	········/˘···
A desert-Arab woman saw he at the last,	12	·/˘/˘/˘·····
Who told him ‘Umer, then, beneath date-palm slept fast.	12	············
Beneath a date-palm! Far from mankind’s busy plod.	12	·······///˘·
That date-palm’s shadow shaded the Shadow of God!	12	···/·/˘·/···
He went towards the tree; a station took afar;	12	·······/˘·˘/
He saw ‘Umer; a fit of trembling showed his fear.	12	·······/˘···
On that ambassador did awe and dread alight.	12	··˘/˘˘····˘/
While o’er his heart there stole a sense of sweet delight.	12	··········˘/
Two feelings, love and dread, by nature opposites,	12	·/˘····/˘/˘˘
Were mingled in his bosom by some occult rites.	12	·/˘··/˘··˘/·
He thought within himself: “I’ve many princes seen;	12	····˘/·/˘/˘·
In sovereign presence I have ever welcome been.	12	·/˘/˘··/˘/˘·
This fit of awe and trembling’s very strange to me;	12	·····/˘/˘···
And yet without dismay this man I cannot see.	12	····˘/···/˘·
I’ve been in forests where the lions make their lair;	12	···/˘··/˘···
I’ve met them face to face; yet knew not what was fear.	12	············
In battle I’ve been, oft; in thickest of the fight.	12	·/˘····/˘···
My arm’s upheld our cause, when in most desperate plight.	12	··˘//····/˘·
Wounds have I dealt, received, that threatened life to take,	12	····˘/·/˘···
Among the brave, the bravest; my heart knew no quake.	12	·····/˘·····
This man is weaponless, supine upon the ground.	12	···/˘˘˘/····
Why then this tremor? It my every limb has bound.	12	···/˘··/˘···
A ghostly awe is this; it’s not a mortal fear.	12	·/˘······/˘·
Most certainly it’s not a dread of this man here.	12	·/˘˘········
He who fears God has admonition of the Lord;	12	······˘/˘···
Both men and demons stand in awe of his mere word.”	12	···/˘·······
Mute he remained in reverential attitude,	12	··˘/··˘/˘/˘·
Till ‘Umer woke from his trance of beatitude.	12	········˘/˘˘
Profound obeisance and grave salutation made,	12	˘/˘/˘·······
As said the Prophet: “First, salute; then, embassade.”	12	···/˘·˘/·/˘˘
The Caliph answered: “And on thee be peace! Draw near;”	12	·/˘/˘·······
Assured him of protection; bade him put off fear.	12	˘/··˘/˘·····
“Fear not” a word of comfort is to trembling soul;	12	·····/˘··/˘·
A generous tribute ’tis, when strong with weak condole.	12	·/˘/˘·····˘/
Men set at ease the object whom they wish to raise,—	12	·····/˘·····
Relieve his heart from palpitation; bid fears cease.	12	˘/····˘/˘···
But unto one who feels no dread how say: “Fear not”?	12	············
What lesson’s this thou givest to one whose lesson’s got?	13	·/˘·······/˘·
So ‘Umer put at ease that much perturbed man;	12	········˘/˘·
And calmed his wavering mind, as noble hearts best can.	12	···/˘··/˘···
To him he then addressed some subtle words of sense,	12	····˘/·/˘···
Set forth the attributes of God,--man’s best defence,	12	···/˘·····˘/
Declared the goodness of the Lord to all who trust	12	˘/·/˘·······
In Him alone; the rank they gain in trance combust.	12	··˘/······˘/
Saint’s ecstasy springs from a glimpse of God, his pride.	12	·/˘˘········
His station’s that of intimate. He’s bridegroom; God is bride.	13	·/˘··/˘·/····
A bride’s veiled graces are not seen by groom alone;	12	···/˘·····˘/
Her unveiled charms solely to him in private shown.	12	·˘/·/˘···/˘·
In state she first appears before the people all;	12	····˘/···/˘·
Her veil removed, the groom alone is at her call.	12	··˘/··˘/····
Entranced are many Gnostic worshippers, I ween;	12	˘/·/˘/˘/˘˘··
Few gain admission to the presence-chamber scene.	12	··˘/˘··/˘/˘·
‘Umer told all the stations passed through by his soul;—	12	·····/˘·····
Its flights, fights, tribulations, ere it was made whole.	12	····˘/˘·····
He spoke of times when flight of time’s of no account;	12	··········˘/
Of Holiness’s station, glorious to recount.	12	·/˘˘˘/˘/˘·˘/
He talked of atmospheres in which his righteous soul	12	···/˘····/˘·
Had soared to seek fresh conquests of devotion’s whole.	12	·····/··˘/˘·
Its every flight had been beyond th’ horizon scant;	12	·/˘·····˘/˘·
Beyond the hope, or e’en desire, of aspirant.	13	······˘/˘·˘/˘
He found a willing list’ner in the stranger guest,	12	···/˘····/˘·
Whose mind was framed t’ investigate such mysteries blest.	13	·····˘/˘··/˘·
The teacher was perfection; novice full of zeal;	12	·/˘·˘/˘/˘···
Like clever jockey on a steed with lightning heel.	12	·/˘/˘····/˘·
He found his scholar apt, of great capacity.	12	···/˘···˘/˘˘
So good seed sowed in fertile soil sagacity.	12	·····/˘·˘/˘˘
Th’ ambassador now asked: “Of true believers Prince!	12	˘/˘˘····˘/˘·
How can a soul from heaven come down to earth’s province;—	13	·····/˘····/˘
How can so great a bird be cooped up in a cage?”	12	············
He answered: “God speaks words of power, most sage.	12	·/˘˘····/˘··
Those words, addressed to nothings without eyes or ears,	12	··˘/·/˘·····
Set them in motion. Like a ferment, fruit it bears.	12	···/˘··/˘···
Those words no sooner spoken, quick those nothings all	12	···/˘/˘··/˘·
In motion put themselves, and reach existence’ hall.	12	·/˘·˘/··˘/˘·
Or He commands these beings, creatures of His own;	12	··˘/·/˘/˘···
And they return to nothing, whence He them had drawn.	12	··˘/·/˘·····
He speaks unto the flowers; they forthwith burst in bloom.	12	·····/·//···
His voice the flint hears; lo, it’s a cornelian stone.	12	········˘/˘·
A spell He laid on matter; spirit it became.	12	·····/˘/˘·˘/
By charm from Him the sun sprang forth, a lambent flame.	12	·········/˘·
If He but whisper words of awe, the sun again	12	···/˘·····˘/
Is seized with darkness of eclipse, like night amain.	12	···/˘·˘/··˘/
What is’t He says, by which the teeming eye of cloud	12	·······/˘···
Sheds forth its tears, as drops from water-skin unsewed?	12	·······/˘···
What incantation to the earth addresses He,	12	·˘//˘···˘/˘·
To make it produce cattle,--whose hides used may be?	12	···/˘/˘·····
The hesitations of each puzzled child of thought	12	··˘/˘··/˘···
Arise from some enigma by which God’s him caught.	12	˘/··˘/˘·····
On horns of a dilemma is he fixed, poor man.	12	····˘/˘·····
‘Shall I do this,’ says he, ‘when ’ts opposite I can?’	13	·······///˘··
From God, too, is the power to make selection’s choice	12	·····/··˘/˘·
Of two solutions. One is taken, through inward voice.	13	··˘/˘··/˘·/˘·
Wouldst thou be always free from hesitation, fool?	12	···/····˘/˘·
Stuff not thy mind’s ear tight with doubt’s dull cotton-wool;	12	·········/˘·
That thou mayst solve the riddles God may set for thee;—	12	·····/˘·····
That thou mayst understand the full of mercy free.	12	····˘/···/˘·
Then shall thy heart receive His inspiration’s gift,—	12	····˘/··˘/˘·
A power of speaking from an inward impulse’ drift.	12	·/·/˘··/˘/˘·
The ear and eye of soul are organs not of sense;	12	·······/˘···
The ears of sense and mind are not like soul’s, intense.	12	··········˘/
The word “compulsion” puts me out of humour quite.	12	··˘/˘····/˘·
Who hath not love of God, compulsion’s slave’s, by right.	12	······˘/˘···
This union’s based on truth (compulsion is too proud);	12	·/˘···˘/˘···
It is a glimpse of sunshine breaking through a cloud.	12	·····/·/˘···
Be it compulsion. Man’s compulsion it is not;—	12	··˘/˘·˘/˘···
Not the compulsion of browbeating from a sot.	12	··˘/˘·/·˘···
Compulsion’s felt by them, my very worthy friend,	12	˘/˘····/˘/˘·
Whose eyes of faith, ope’d in their hearts, on God attend.	12	··········˘/
The absent and the future patent are to them;	12	·/˘··/˘/˘···
To speak about the past is what they most contemn.	12	··········˘/
Election and compulsion, theirs, are not the same.	12	˘/˘·˘/˘·····
As dewdrops in the oyster-shell rare pearls became.	12	·····/˘···˘/
Outside, they’re dewdrops, solely, whether great or small;	12	//···/˘·····
Inside they’re pearls of price, whose value knows no fall.	12	˘/·····/˘···
Such men by nature are just like the musk-deer’s pod;	12	···/˘·······
It’s fed with blood of artery, musk it yields, through God.	12	·····/˘·····
Ask not how ’tis that outward blood can change like this;	12	·····/˘·····
Becoming musk when in the pod secreted ’tis.	12	˘/˘·····˘/˘·
Ask not how copper vile, by wise alchemist’s art,	12	···/˘···/˘˘·
Is changed to gold when solved by elixir in part.	12	·······˘/˘··
Election and compulsion, fancies both, in thee;	12	˘/˘·˘/˘/˘···
But when by saints they’re viewed, God’s glory may they be.	12	·······/˘···
Upon the table, bread’s a lifeless, senseless mass;	12	···/˘··/˘/˘·
When taken in man’s mouth, the soul it joins, in class.	12	·/˘·········
On table transubstantiation takes not place;	11	·/˘········
The soul it is transforms it, nourished by God’s grace.	12	····˘/·/˘···
Such is the soul’s great power; most perspicacious man,	12	·····/·˘˘/˘·
So long as that soul life and power retain can.	12	·······/˘˘/·
A human being, mass of mingled flesh and blood,	12	·/˘/˘··/˘···
Moved by the Lord, can cleave hill, dale, mine, and sea’s flood.	12	············
The strength of strongest man can merely split a stone;	12	···/˘··/˘···
The Power that informs man’s soul can cleave the moon.	12	·/˘·˘/······
If man’s heart but untie the mouth of mystery’s sack,	12	····˘/···/˘·
His soul soon soars aloft beyond the starry track.	12	····˘/···/˘·
If heaven’s mystery divulged should, ’haps, become,	12	·/˘/˘˘˘/··˘/
The whole world ’twould burn up, as fire doth wood consume.”	12	·······/··˘/
Let’s contemplate the acts of God, the deeds of men;	12	·/˘·········
Know, men’s deeds do exist. This truth is patent, then.	12	····˘/···/˘·
If men’s deeds be not in this nether world of ours,	13	·······/˘··/˘
Say not thou unto others: “Why these deeds of yours?”	12	·····/˘·····
God’s act it is through which those deeds of ours arise;	12	·········/˘/
Our acts are but the sequels of God’s agencies.	13	/˘····/˘··/˘˘
The letter, or the spirit, ’tis, our reason weighs.	12	·/˘··/·/˘/˘·
But both at once it cannot comprehend always.	12	·····/˘·˘//·
Examining the spirit, letter we neglect;	12	˘/˘˘·/˘/˘·˘/
At one time forwards, backwards we cannot prospect.	12	···/˘/˘·˘//˘
If thou straight forward look at any point of time,	12	···/˘··/˘···
Thou canst not backwards see, whatever be the clime.	12	···/˘··/˘···
Our souls not taking in the letter, spirit too,	12	/··/˘··/˘/˘·
How could they e’er create these predicates, one, two?	12	····˘/·/˘···
God comprehendeth all things;--all things doth ensue;	12	··˘/˘·····˘/
One act’s no hindrance, with Him, other acts to do.	12	···/˘··/˘···
The reason Satan gave: “Since Thou hast tempted me,”	12	·/˘/˘····/˘·
The scheming demon strove to hide his sin, we see.	12	·/˘/˘·······
His trespass Adam owned: “Against ourselves we’ve sinned.”	12	·/·/˘···˘/··
God’s act he, like as we, then left not out of mind.	12	············
Through shame the act of Satan Adam secret kept.	12	·····/˘/˘/˘·
Self-accusation’s fruit, in consequence, he reaped.	12	··˘/˘··/˘˘··
Repentance shown by Adam, God in mercy said:	12	˘/˘··/˘··/˘·
“In thee ’twas I created, sin thou hast displayed.	12	····˘/˘···˘/
Was it not My decree and providence that thou,	12	····˘/·/˘˘··
In asking pardon, shouldst the tempter disavow?”	12	·/˘/˘··/˘·˘/
Said Adam: “Thee I feared; most bitter shame I felt.”	12	·/˘····/˘···
God added: “It was I who gave thee shame heartfelt.”	12	·/˘·······/·
Consideration he who shows considered is;	12	˘·˘/˘···˘/˘·
So he who brings the sugar, share of cake is his.	12	·····/˘·····
For whom, then, benefits, but practisers of good?	12	···/˘˘······
Keep pleased thy friend. Offend him; see what ensue would.	12	····˘/···˘/·
One sole example study,--instance of this law,—	12	··˘/˘/˘/˘···
Compulsion and election’s difference to draw.	12	˘/˘·˘/˘/˘˘··
“There is a hand that shakes from palsy or from fear.	12	·······/˘···
Another hand also thou shakest when thou’rt near.	12	˘/˘·/˘·/˘···
Know: God it is creates the movement in them both;	12	····˘/·/˘···
And yet there’s no resemblance in their motions loth.	12	····˘/˘··/˘·
Thou’rt sorry that thou shakedst that man’s hand anon,	12	·/˘·······˘/
When thou seest him annoyed at what thou’st just now done.”	12	····˘/······
A question ’tis of judgment; judgment shrewdness is,	12	·/˘··/˘/˘/˘·
Until some weakness intervene to mar all this.	12	···/˘·˘/····
A question, now, of judgment as to corals, pearls,	12	·/˘··/˘··/˘·
Is not the same as one about the soul, you churls.	12	············
A question of the soul’s another matter quite;	12	·/˘···˘/˘/˘·
The wine that feeds the soul comes not from grapes, black, white.	12	············
When any matter is a question of judgment,	12	·/˘/˘··/˘·/˘
‘Umer with Abū-Jahl’s in one predicament.	11	·······˘/˘˘
‘Umer gave up his judgment; rested on his soul.	12	·····/˘/˘···
’Bū-Jahl received this name through lack of self-control.	12	··˘/······˘/
In sense and reason Abū-Jahl a master was;	11	···/˘···/˘·
But as to soul, in ignorance he fell, alas!	12	·····/˘˘··˘/
Of sense and reason questions are cause and effect;	12	···/˘/˘···˘/
But miracles and wonders show soul is a fact.	12	·/˘˘·/˘·····
Enlightenment of soul, whatever it may see.	12	˘/˘˘···/˘···
By quibbles of school logic cannot silenced be.	12	·/˘··/˘/˘/˘·
We now return again our tale to take in hand,	12	··˘/˘//·····
Though certainly we’ve never left it out of mind.	12	·/˘˘·/˘·····
In ignorance, our souls are in God’s prison chained.	12	·/˘˘/····/˘·
In wisdom, by God’s help, their liberty’s regained.	12	·/˘····/˘˘˘/
In sleep, God’s lethargy it is in which we sink.	12	···/˘˘······
Awake, we’re in God’s hands, whatever we may think.	12	˘/·····/˘···
In weeping, we are clouds from which His mercy flows.	12	·/˘······/˘·
In laughter, we’re the flash with which His lightning glows.	12	·/˘······/˘·
In anger, we’re reflections of the wrath of God.	12	·/˘·˘/˘·····
In amity, the mirrors of His favour’s nod.	12	·/˘˘·/˘··/˘·
What are we in this world? All tortuous and bent.	12	·······/˘˘··
There is not one upright, straightforward, innocent.	12	····˘///˘/˘˘
Cæsar’s ambassador no sooner ‘Umer heard,	11	·˘/˘˘·/˘···
Than light broke on his heart; at which he stroked his beard.	12	············
All questions and all answers from his mind went quite;	12	·/˘··/˘·····
All sense of right and wrong had vanished from his sight.	12	·······/˘···
He’d found the source; what need, then, of the streams?	10	··········
To gather further wisdom, pondering on the means,	12	·/˘/˘/˘/˘···
He said: “‘Umer, pray tell me what’s the end and use	12	············
Of shutting up that thing of light in darkness’ house?	12	·/˘······/˘·
How can clear water be expected from black mud?	12	···/˘·˘/˘···
Why then is the pure soul combined with flesh and blood?”	12	······˘/····
He answered: “Most important question hast thou raised.	12	·/˘·˘/˘/˘···
A sense, a spirit, by the letter paraphrased.	12	···/˘··/˘/˘·
The free, the jocund spirit prisoner thou’st made;	12	···/˘/˘/˘˘··
As though the mind, the air, could into letter fade.	12	·········/˘·
Thou hast done this for explanation’s sake,—	10	······˘/˘·
Thou, who beyond the explanation place wouldst take.	12	······˘/˘···
How should the man in whom the explanation’s gleamed,	12	········˘/˘·
Not yet distinguish what’s to me so clearly beamed?	12	··˘/˘····/˘·
Ten thousand explanations are there, each of which	12	·/˘·˘/˘·····
Is most momentous,--than ten thousand others, rich.	12	··˘/˘··/˘/˘·
With that, thy speech, now compoundly particular,	12	········˘/˘˘
A universal explanation were,--no bar.	12	··˘/˘·˘/˘···
Thou art a partial,--seekest explanation still;	12	···/˘/˘·˘/˘·
Why set thyself, then, to deny th’ universal?	12	··˘/··˘/·˘/˘
Unless thy speech contain some use, propound it not;	12	····˘/··˘/··
And if it have, objection quit; give what thou’st got.	12	····˘/˘·····
Thanks are incumbent upon every mortal’s head;	12	··˘/˘··/˘/˘·
Contention and sour looks are surely no one’s bread.	12	˘/˘·/··/˘···
If to put on sour looks, of thankfulness sign be,	12	····/·······
Then vinegar the sweetest-spoken thing we’d see.	12	·/˘˘·/˘/˘···
If vinegar desire to hearts a way to find,	12	·/˘˘˘/······
It oxymel becomes, with honey sweet combined.	12	·/˘˘˘/·/˘·˘/
True, verse is not best vehicle for sense abstract.	12	·····/˘˘··˘/
It’s like a sling; one’s never certain how ’t will act.“	12	·····//˘····
Th’ ambassador his senses lost with this one cup	12	˘/˘˘·/˘·····
Of wine spiritual. His mission he gave up.	12	··/˘˘˘·/˘···
O’erwhelmed with wonder at the power of God, he fell.	12	···/˘··/····
He came ambassador; now sovereign was, as well.	12	··˘/˘˘·/˘···
A river overflooded constitutes a lake.	12	·/˘····/˘···
Some grains, when sown in earth, a field of corn can make.	12	············
When eaten, bread assimilated is by man,	12	·/˘·˘/˘·˘···
That bread inanimate takes life, and reason can.	12	··˘/˘˘···/˘·
When wood or candle is made victim unto fire,	13	···/˘··/˘··/˘
Its substance dark becomes a source of light entire.	13	·/˘·˘/····˘/˘
Black stibium, a stone, when placed in human eye,	12	·/˘˘·····/˘·
Expands the power of vision, objects can descry.	12	˘/·/·/˘/˘·˘/
Good luck to him who’s saved from his own fleshly self,	12	·········/˘·
And has become a parcel of some living elf.	12	··˘/·/˘··/˘·
Alas for him, who, living, sits among the dead.	12	˘/···/˘·····
He’s dead himself, his life from out of him has fled.	12	··˘/········
If thou take refuge in the Qur’ān, God’s own book,	12	···/˘·······
With spirit of Muhammed thou’lt soon exchange look.	12	·/˘·˘/˘··˘/·
The Qur’ān is the essence of all prophets right.	12	·····/˘··/˘·
They were the whales who swam in ocean of God’s might.	12	·······/˘···
If thou canst read or not, the Qur’ān take to heart,	12	············
The saints and prophets study; they were as thou art.	12	···/˘/˘·····
Read thou it carefully; read, mark, digest its tales;	12	···/˘˘··˘/··
Thy soul, like bird in cage, will long to break its rails.	12	············
The bird shut up, imprisoned in a little cage,	12	····˘/˘··/˘·
That seeks not to get out, is ignorant, not sage.	12	·······/˘˘··
The souls who’ve freed themselves from cages of the flesh,	12	····˘/·/˘···
Are worthy fellow-travellers with prophets, fresh.	12	·/˘/˘/˘˘·/˘·
Their voices they lift up, religion to impart:	12	·/˘···˘/˘·˘/
“The way of sure deliverance is here. Take heart!	12	····˘/˘˘····
Religion hath us saved from fleshly cages, sure.	12	˘/˘····/˘/˘·
No other way is there, salvation to secure.	12	·/˘···˘/˘·˘/
You then upon yourselves will chastisements inflict,	13	····/˘·····˘/
That you may be delivered from the world’s respect.”	12	····˘/˘···˘/
Respect of mortal man a heavy fetter is;	12	˘/·/˘··/˘/˘·
Within religion’s path the gravest bond is this.	12	··˘/˘··/˘···
Consider well this tale, ingenuous young friend;	12	˘/˘···˘/˘˘··
’Twill teach thee many lessons may thy morals mend.	12	···/˘/˘··/˘·

The reader shows the same poem with its rhymes coloured and a stress row above each line, the notes beside their stanzas, and any word's definition on a tap; the analysis page takes the whole book apart. How every part of this site was made.

More by Rumi

The Mesnevi, Book the First