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1:1 | 1 | 1 | 5 | Listen to the reed how it tells a tale, complaining of separations— Saying, “Ever since I was parted from the reed-bed, my lament, hath caused man and woman to moan. I want a bosom torn by severance, that I may unfold (to such a one) the pain of love-desire. Every one who is left far from his source wishes back the tim... | |
1:6 | 1 | 6 | 10 | Every one became my friend from his own opinion; none sought out my secrets from within me. My secret is not far from my plaint, but ear and eye lack the light (whereby it should be apprehended). Body is not veiled from soul, nor soul from body, yet none is permitted to see the soul.” This noise of the reed is fire, it... | |
1:11 | 1 | 11 | 15 | The reed is the comrade of every one who has been parted from a friend: its strains pierced our hearts. Who ever saw a poison and antidote like the reed? Who ever saw a sympathiser and a longing lover like the reed? The reed tells of the Way full of blood and recounts stories of the passion of Majnun. Only to the sense... | |
1:16 | 1 | 16 | 20 | If our days are gone, let them go!—’tis no matter. Dio Thou remain, for none is holy as Thou art! Whoever is not a fish becomes sated with His water; whoever is without daily bread finds the day long. None that is raw understands the state of the ripe: therefore my words must be brief. Farewell! O son, burst thy chains... | |
1:21 | 1 | 21 | 25 | The pitcher, the eye of the covetous, never becomes full: the oyster-shell is not filled with pearls until it is contented. He (alone) whose garment is rent by a (mighty) love is purged of covetousness and all defect. Hail, O Love that bringest us good gain—thou that art the physician of all our ills The remedy of our ... | |
1:26 | 1 | 26 | 30 | Love inspired Mount Sinai, O lover, (so that) Sinai (was made) drunken and Moses fell in a swoon. Were I joined to the lip of one in accord with me, I too, like the reed, would tell all that may be told (But) whoever is parted from one who speaks his language becomes dumb, though he have a hundred songs. When the rose ... | |
1:31 | 1 | 31 | 35 | When Love hath no care for him, he is left as a bird without wings. Alas for him then! How should I have consciousness (of aught) before or behind when the light of my Beloved is not before me and behind? Love wills that this Word should be shown forth: if the mirror does not reflect, how is that? Dost thou know why th... | |
1:36 | 1 | The story of the king’s falling in love with a handmaiden and buying her | 36 | 40 | In olden time there was a king to whom belonged the power temporal and also the power spiritual. It chanced that one day he rode with his courtiers to the chase. On the king’s highway the king espied a handmaiden: the soul of the king was enthralled by her. Forasmuch as the bird, his soul, was fluttering in its cage, h... |
1:41 | 1 | The story of the king’s falling in love with a handmaiden and buying her | 41 | 45 | A certain man had an ass but no pack-saddle: (as soon as) he got a saddle, the wolf carried away his ass. He had a pitcher, but no water could be obtained: when he found water, the pitcher broke. The king gathered the physicians together from left and right and said to them, “The life of us both is in your hands. My li... |
1:46 | 1 | The story of the king’s falling in love with a handmaiden and buying her | 46 | 50 | They all answered him, saying, “We will hazard our lives ae all our intelligence and put it into the common stock. Each one of us is the Messiah of a world (of people): in our hands is a medicine for every pain.” In their arrogance they did not say, “If God will”; therefore God showed unto them the weakness of Man. I m... |
1:51 | 1 | The story of the king’s falling in love with a handmaiden and buying her | 51 | 54 | The more cures and remedies they applied, the more did the illness increase, and the need was not fulfilled. The sick girl became (thin) as a hair, (while) the eyes of the king flowed with tears of blood, like.a river. By Divine destiny, oxymel produced bile, and oil of almonds was increasing the dryness. From (giving)... |
1:55 | 1 | How tt became manifest to the king that the physicians were unable to cure the handmaiden, and how he turned his face towards God and dreamed of a holy man | 55 | 55 | When the king saw the powerlessness of those physicians, he ran bare-footed to the mosque. |
1:56 | 1 | How tt became manifest to the king that the physicians were unable to cure the handmaiden, and how he turned his face towards God and dreamed of a holy man | 56 | 60 | He entered the mosque and advanced to the mzhrab (to pray): the prayer-carpet was bathed in the king’s tears. On coming to himself out of the flood of ecstasy (fand) he opened his lips in goodly praise and laud Saying, “O ‘Thou whose least gift is the empire of the world, what shall I say, inasmuch as ‘Thou knowest the... |
1:61 | 1 | How tt became manifest to the king that the physicians were unable to cure the handmaiden, and how he turned his face towards God and dreamed of a holy man | 61 | 65 | When from the depths of his soul he raised a cry (of supplication), the sea of Bounty began to surge. Slumber overtook him in the midst of weeping: he dreamed that an old man appeared And said, “Good tidings, O king! Thy prayers are granted. If to-morrow a stranger come for thee, he is from me. When he comes, he is the... |
1:66 | 1 | How tt became manifest to the king that the physicians were unable to cure the handmaiden, and how he turned his face towards God and dreamed of a holy man | 66 | 70 | When the promised hour arrived and day broke and the sun, (rising) from the east, began to burn the stars The king was in the belvedere, expecting to see that which had been shown mysteriously. He saw a person excellent and worshipful, a sun amidst a shadow, f Coming from afar, like the new moon (in slenderness and rad... |
1:71 | 1 | How tt became manifest to the king that the physicians were unable to cure the handmaiden, and how he turned his face towards God and dreamed of a holy man | 71 | 75 | Their peace and their war (turn) on a phantasy, and their pride and their shame spring from a phantasy (But) those phantasies which ensnare the saints are the reflexion of the fair ones of the garden of God. In the countenance of the stranger-guest was appearing that phantasy which the king beheld in his dream. The kin... |
1:76 | 1 | How tt became manifest to the king that the physicians were unable to cure the handmaiden, and how he turned his face towards God and dreamed of a holy man | 76 | 80 | The king said, “’Thou wert my Beloved (in reality), not she; but in this world deed issues from deed. O thou who art to me (as) Mustafa (Mohammed), while I am like unto ‘Umar—I will gird my loins to do thee service.” Beseeching the Lord, who 1s our Helper, to help us to observe selfcontrol in all circumstances, and exp... |
1:81 | 1 | How tt became manifest to the king that the physicians were unable to cure the handmaiden, and how he turned his face towards God and dreamed of a holy man | 81 | 85 | (When) some of the people of Moses cried disrespectfully, “Where is garlic and lentils?” (Straightway) the heavenly bread and dishes (of food) were cut off: there remained (for all of them) the toil of sowing and (labouring with) mattock and scythe. Again, when Jesus made intercession, God sent food and bounty (from he... |
1:86 | 1 | How tt became manifest to the king that the physicians were unable to cure the handmaiden, and how he turned his face towards God and dreamed of a holy man | 86 | 90 | To show suspicion and greed at the table of Majesty is ingratitude. Because of those impudent wretches who were blinded by greed, that gate of mercy was closed upon them. On account of withholding the poor-tax no rain-clouds arise, and in consequence of fornication the plague spreads in all directions. Whatever befalls... |
1:91 | 1 | How tt became manifest to the king that the physicians were unable to cure the handmaiden, and how he turned his face towards God and dreamed of a holy man | 91 | 92 | Through discipline this Heaven has been filled with light, and through discipline the angels became immaculate and holy. By reason of irreverence the sun was eclipsed, and insolence caused an ‘Azazil to be turned back from the door. |
1:93 | 1 | The meeting of the king with the divine physician whose coming had been announced to him in a dream | 93 | 95 | He (the king) opened his hands and clasped him to his breast and received him, like love, into his heart and soul And began to kiss his hand and brow and inquire concerning his home and journey. (So) with many a question he led him to the dais. ‘At last,” said he, “I have found a treasure by being patient.” |
1:96 | 1 | The meeting of the king with the divine physician whose coming had been announced to him in a dream | 96 | 100 | He said (also), “ O gift from God and detence against trouble, (O thou who art) the meaning of ‘ Patience is the key of joy’! O thou whose countenance is the answer to every question, by thee hard knots are loosed without discussion. Thou interpretest all that is in our hearts, thou givest a helping hand to every one w... |
1:101 | 1 | How the king led the physician to the bedside of the sick girl, that he might see her condition | 101 | 105 | When that meeting and bounteous (spiritual) repast was over, he took his hand and conducted him to the harem. He rehearsed the tale of the invalid and her illness, and then seated him beside the sick (girl). The physician observed the colour of her face, (felt) her pulse, and (inspected) her urine; he heard both the sy... |
1:106 | 1 | How the king led the physician to the bedside of the sick girl, that he might see her condition | 106 | 110 | He saw the pain, and the secret became open to him, but he concealed it and did not tell the king. Her pain was not from black or yellow bile: the smell of every firewood appears from the smoke. From her sore grief he perceived that she was heart-sore; well in body, but stricken in heart. Being in love is made manifest... |
1:111 | 1 | How the king led the physician to the bedside of the sick girl, that he might see her condition | 111 | 115 | Whether love be from this (earthly) side or from that (heavenly) side, in the end it leads us yonder. Whatsoever I say in exposition and explanation of Love, when I come to Love (itself) I am ashamed of that (explanation). Although the commentary of the tongue makes (all) clear, yet tongueless love is clearer. Whilst t... |
1:116 | 1 | How the king led the physician to the bedside of the sick girl, that he might see her condition | 116 | 120 | The proof of the sun is the sun (himself): if thou require the proof, do not avert thy face from him! If the shadow gives an indication of him, the sun (himself) gives spiritual light every moment. The shadow, like chat in the night-hours, brings sleep to thee; when the sun rises the moon is cloven asunder. There is no... |
1:121 | 1 | How the king led the physician to the bedside of the sick girl, that he might see her condition | 121 | 125 | The spiritual Sun, which is beyond the aether, hath no peer in the mind or externally. Where is room in the imagination for His essence, that the like of Him should come into the imagination? When news arrived of the face of Shamsu’ddin (the Sun of the Religion), the sun of the fourth heaven drew in its head (hid itsel... |
1:126 | 1 | How the king led the physician to the bedside of the sick girl, that he might see her condition | 126 | 130 | At this moment my Soul has plucked my skirt: he has caught the perfume of Joseph’s vest. (He said): “For the sake of our years of companionship, recount one of those sweet ecstasies That earth and heaven may laugh (with joy), that intellect and spirit and eye may increase a hundredfold.”’ (I said): “Do not lay tasks on... |
1:131 | 1 | How the king led the physician to the bedside of the sick girl, that he might see her condition | 131 | 135 | The description of this severance and this heart’s blood do thou at present leave over till another time.”’ He said: “Feed me, for I am hungry, and make haste, for Time is a cutting sword. The Sufi is the son of the (present) time, O comrade: it is not the rule of the Way to say ‘To-morrow.’ Art not thou indeed a Sufi,... |
1:136 | 1 | How the king led the physician to the bedside of the sick girl, that he might see her condition | 136 | 140 | It is better that the lovers’ secret should be told in the talk of others.” He said: “ Tell it forth openly and nakedly and without unfaithfulness: do not put me off, O trifler! Lift the veil and speak nakedly, for I do not wear a shirt when I sleep with the Adored One.”’ I said: “If He should become naked in (thy) vis... |
1:141 | 1 | How the king led the physician to the bedside of the sick girl, that he might see her condition | 141 | 143 | If the Sun, by whom this world is illumined, should approach a little (nearer), all will be burned. Do not seek trouble and turmoil and bloodshed: say no more concerning the Sun of Tabriz!” iu. This (mystery) hath no end: tell of the beginning. Go, relate the conclusion of this tale. |
1:144 | 1 | How that saint demanded of the king to be alone with the handmaiden for the purpose of discovering her malady | 144 | 145 | He said: “O king, make the house empty; send away both kinsfolk and strangers. Let no one listen in the entrance-halls, that I may ask certain things of this handmaiden.”’ |
1:146 | 1 | How that saint demanded of the king to be alone with the handmaiden for the purpose of discovering her malady | 146 | 150 | The house was left empty, and not one inhabitant (remained): nobody save the physician and that sick girl. Very gently he said (to her), “Where is thy native town for the treatment suitable to the people of each town is separate. And in that town who is related to thee? With what hast thou kinship and affinity?”’ He la... |
1:151 | 1 | How that saint demanded of the king to be alone with the handmaiden for the purpose of discovering her malady | 151 | 155 | And keeps searching for its head with the point of a needle, and if he does not find it, he keeps moistening it (the place) with his lip. A thorn in the foot is so hard to find: how (then) is it with a thorn in the heart? Answer (that)! If every base fellow had seen the thorn in the heart, when would sorrows gain the u... |
1:156 | 1 | How that saint demanded of the king to be alone with the handmaiden for the purpose of discovering her malady | 156 | 160 | In order to get rid of the thorn, the donkey from irritation and pain went on kicking and dealing blows in a hundred places (But) that thorn-removing physician was an expert: putting his hand on one spot after another, he tested (it). He inquired of the girl concerning her friends, by way of narrative And she disclosed... |
1:161 | 1 | How that saint demanded of the king to be alone with the handmaiden for the purpose of discovering her malady | 161 | 165 | So that at whosoever’s name her pulse should begin to thrab, (he might know that) that person is the object ot her soul’s desire in the world. He counted up the friends in her native town; then he mentianed another town by name. He said: “ When you went forth from your own town, in which town did you live mostly?” She ... |
1:166 | 1 | How that saint demanded of the king to be alone with the handmaiden for the purpose of discovering her malady | 166 | 170 | She told stories of many a town and many a house, (and still) no vein of her quivered nor did her cheek grow pale. Her pulse remained in its normal state, unimpaired, till he asked about Samarcand, the (city) sweet as candy. (Thereat) her pulse jumped and her face went red and pale (by turns), for she had been parted f... |
1:171 | 1 | How that saint demanded of the king to be alone with the handmaiden for the purpose of discovering her malady | 171 | 175 | Said he: “I know what your illness is and I will at once display the arts of magic in delivering you. Be glad and care-free and have no fear, for I will do to you that which rain does to the meadow. I will be anxious for you, be not you anxious: I am kinder to you than a hundred fathers. Beware tell not this secret to ... |
1:176 | 1 | How that saint demanded of the king to be alone with the handmaiden for the purpose of discovering her malady | 176 | 180 | The Prophet said that any one who hides his inmost thought will soon attain to the object of his desire. When seeds are hidden in the earth, their inward secret becomes the verdure of the garden. If gold and silver were not hidden, how would they get nourishment (grow and ripen) in the mine? The promises and soothing w... |
1:181 | 1 | How that saint demanded of the king to be alone with the handmaiden for the purpose of discovering her malady | 181 | 181 | The promise of the noble is current (sterling) coin; the promise of the unworthy becomes anguish of soul. |
1:182 | 1 | How the saint, having discovered the (cause of) the illness, laid it before the king | 182 | 185 | Then he arose and went to see the king and acquainted him with a portion of that matter. “The (best) plan,” said he, “is that we should bring the man here for the sake of (curing) this malady. ye ale Summon the goldsmith from that far country; beguile him with gold and robes of honour.” How the king sent messengers to ... |
1:186 | 1 | How the saint, having discovered the (cause of) the illness, laid it before the king | 186 | 190 | To Samarcand came the two messengers for the goldsmith debonair and Saying, “O fine master, petfect in knowledge, thou whose quality (of perfection in thy craft) is famous in (all) the lands Lo, such-and-such a king hath chosen thee for (thy skill in) the goldsmith’s craft, because thou art eminent. Look now, receive t... |
1:191 | 1 | How the saint, having discovered the (cause of) the illness, laid it before the king | 191 | 195 | Blithely the man came into the road, unaware that the king had formed a design against his life. He mounted an Arab horse and sped on joyously: (what really was) the price of his blood he deemed a robe of honour. O (fool), who with a hundred consents thyself with thine own foot didst enter on the journey to the fated i... |
1:196 | 1 | How the saint, having discovered the (cause of) the illness, laid it before the king | 196 | 200 | Proudly and delicately they conducted him to the king of kings, that he might burn (like a moth) on that candle of Tiraz. The king beheld him, showed great regard (for him), and entrusted to him the treasure-house (full) of gold. Then the physician said to him: “‘O mighty Sultan, give the handmaiden to this lord In ord... |
1:201 | 1 | How the saint, having discovered the (cause of) the illness, laid it before the king | 201 | 205 | During the space of six months they were satisfying their desire, till the girl was wholly restored to health. Thereafter he prepared for him a potion, so that when he drank it he began to dwindle away before her. When because of sickness his beauty remained not, the soul of the girl remained not in his pestilence (dea... |
1:206 | 1 | How the saint, having discovered the (cause of) the illness, laid it before the king | 206 | 210 | Would that he too had been disgrace (deformity) altogether, that that evil judgement might not have come to pass upon him! Blood ran from his eye (that flowed with tears) like a river; his (handsome) face became the enemy of his life. The peacock’s plumage is its enemy: O many the king who hath been slain by his magnif... |
1:211 | 1 | How the saint, having discovered the (cause of) the illness, laid it before the king | 211 | 215 | Oh, I am the elephant whose blood was shed by the blow of the mahout for the sake of the bone (ivory). He who hath slain me for that which is other than does not he know that my blood sleepeth not (will not rest unavenged)? To-day it lies on me and to-morrow it lies on him: when does the blood of one such as I am go to... |
1:216 | 1 | How the saint, having discovered the (cause of) the illness, laid it before the king | 216 | 220 | He said this and at the (same) moment went under the earth (gave up the ghost). The handmaiden was purged of pain and love Because love of the dead is not enduring, because the dead one is never coming (back) to us (But) love of the living is every moment fresher than a bud in the spirit and in the sight. Choose the lo... |
1:221 | 1 | How the saint, having discovered the (cause of) the illness, laid it before the king | 221 | 225 | Do not say, “ We have no admission to that King.” Dealings with the generous are not difficult. Setting forth how the slaying and poisoning of the goldsmith was (prompted) by Divine suggestion, not by sensual desire and wicked meditation. The slaying of this man by the hand of the physician was not (done) on account of... |
1:226 | 1 | How the saint, having discovered the (cause of) the illness, laid it before the king | 226 | 230 | If one who bestows (spiritual) life should slay, it is allowable: he is the (Divine) vicegerent, and his hand is the hand of God. Like Isma‘il (Ishmael), lay your head before him; gladly and laughingly give up your soul before his dagger In order that your soul may remain laughing unto eternity, like the pure soul of A... |
1:231 | 1 | How the saint, having discovered the (cause of) the illness, laid it before the king | 231 | 235 | You thought that he committed a foul crime, (but) in (the state of) purity how should the sublimation leave (any) alloy (behind)? The purpose of this (severe) discipline and this rough treatment is that the furnace may extract the dross from the silver. The testing of good and bad is in order that the gold may boil and... |
1:236 | 1 | How the saint, having discovered the (cause of) the illness, laid it before the king | 236 | 240 | If Khadir stove the boat in the sea, in Khadir’s staving there are a hundred rightnesses. The imagination of Moses, notwithstanding his (spiritual) illumination and excellence, was screened from (the comprehension of) that (act of Khadir). Do not thou fly without wings! That (deed of the king) is a red rose (worthy of ... |
1:241 | 1 | How the saint, having discovered the (cause of) the illness, laid it before the king | 241 | 245 | He was a king and a very heedful king; he was elect and the elect (favourite) of God. One who is slain by a king like this, he (the king) leads him to fortune and to the best (most honourable) estate. Unless he (the king) had seen advantage to him (the goldsmith) in doing violence to him, how should that absolute Mercy... |
1:246 | 1 | How the saint, having discovered the (cause of) the illness, laid it before the king | 246 | 246 | You are judging (his actions) from (the analogy of) yourself, 2a ye have fallen far, far (away from the truth). Consider well! |
1:247 | 1 | The story of the greengrocer and the parrot and the parrot’s spilling the oil in the shop | 247 | 250 | There was a greengrocer who had a parrot, a sweet-voiced green talking parrot. (Perched) on the bench, it would watch over the shop (in the owner’s absence) and talk finely to all the traders. In addressing human beings it would speak (like them); it was (also) skilled in the song of parrots. (Once) it sprang from the ... |
1:251 | 1 | The story of the greengrocer and the parrot and the parrot’s spilling the oil in the shop | 251 | 255 | Its master came from the direction of his house and seated himself on the bench at his ease as a merchant does. (Then) he saw the bench was full of oil and his clothes greasy; he smote the parrot on the head: it was made bald by the blow. For some few days it refrained from speech; the greengrocer, in repentance, heave... |
1:256 | 1 | The story of the greengrocer and the parrot and the parrot’s spilling the oil in the shop | 256 | 258 | Would that my hand had been broken (powerless) at that moment! How (ever) did I strike (such a blow) on the head of that sweet-tongued one?” He was giving presents to every dervish, that he might get back the speech of his bird. After three days and three nights, he was seated on the bench, distraught and sorrowful, li... |
1:259 | 1 | Showing the bird every sort of marvel (in the hope) that maybe it would begin to speak | 259 | 260 | Meanwhile a bare-headed dervish, clad in a jawlag (coarse woollen frock), passed by, with a head hairless as the outside of bowl and basin.. Thereupon the parrot began to talk, screeched at the dervish and said, “ Hey, fellow! |
1:261 | 1 | Showing the bird every sort of marvel (in the hope) that maybe it would begin to speak | 261 | 265 | How were you mixed up with the bald, O baldpate? Did you, then, spill oil from the bottle?” The bystanders laughed at the parrot’s inference, because it deemed the wearer of the frock to be like itself. Do not measure the actions of holy men by (the analogy of) yourself, though shér (lion) and shir (milk) are similar i... |
1:266 | 1 | Showing the bird every sort of marvel (in the hope) that maybe it would begin to speak | 266 | 270 | “Behold,” they said, “we are men, they are men; both we and they are in bondage to sleep and food.” In (their) blindness they did not perceive that there is an infinite difference between (them). Both species of zanbur ate and drank from the (same) place, but from that one (the hornet) came a sting, and from this other... |
1:271 | 1 | Showing the bird every sort of marvel (in the hope) that maybe it would begin to speak | 271 | 275 | Consider hundreds of thousands of such likenesses and observe that the distance between the two is (as great as) a seventy years’ journey. This one eats, and filth is discharged from him; that one eats, and becomes entirely the light of God. This one eats, (and of him) is born nothing but avarice and envy; that one eat... |
1:276 | 1 | Showing the bird every sort of marvel (in the hope) that maybe it would begin to speak | 276 | 280 | Who knows (the difference) except a man possessed of (spiritual) taste? Find (him): he knows the sweet water from the brine. Comparing magic with (prophetic) miracle, he (the ignorant one) fancies that both are founded on deceit. ' The magicians (in the time) of Moses, for contention’s sake, lifted up (in their hands) ... |
1:281 | 1 | Showing the bird every sort of marvel (in the hope) that maybe it would begin to speak | 281 | 285 | ‘The infidels in contending (for equality with the prophets and saints) have the nature of an ape: the (evil) nature is a canker within the breast. Whatever a man does, the ape at every moment does the same thing that he sees done by the man. He thinks, “I have acted like him”: how should that quarrelsome-looking one k... |
1:286 | 1 | Showing the bird every sort of marvel (in the hope) that maybe it would begin to speak | 286 | 290 | In prayer and fasting and pilgrimage and alms-giving the true believers are (engaged) with the hypocrite in (what brings) victory and defeat. Victory in the end is to the true believers; upon the hypocrite (falls) defeat in the state hereafter. Although both are intent on one game, in relation to each other they are (a... |
1:291 | 1 | Showing the bird every sort of marvel (in the hope) that maybe it would begin to speak | 291 | 295 | His (the true believer’s) name is loved on account of its essence (which is true faith); this one’s (the hypocrite’s) name is loathed on account of its pestilent qualities. (The four letters) mim and wdw and mim and nun do not confer honour: the word mumin (true believer) is only for the sake of denotation. If you call... |
1:296 | 1 | Showing the bird every sort of marvel (in the hope) that maybe it would begin to speak | 296 | 300 | The letters are the vessel: therein the meaning is (contained) like water; (but) the sea of the meaning is (with God)—with Him ts the Ummu ’I1-Kitab. In this world the bitter sea and the sweet sea (are divided)— between them is a barrier which they do not seek to cross. Know that both these flow from one origin. Pass o... |
1:301 | 1 | Showing the bird every sort of marvel (in the hope) that maybe it would begin to speak | 301 | 305 | A piece of rubbish jumps into the mouth of a living man, and only when he ejects it is he at ease. When, amongst thousands of morsels (of food), one little piece of rubbish entered (his mouth), the living man’s sense (of touch or taste) tracked it down. The worldly sense is the ladder to this world; the religious sense... |
1:306 | 1 | Showing the bird every sort of marvel (in the hope) that maybe it would begin to speak | 306 | 310 | The spiritual way ruins the body and, after having ruined it, restores it to prosperity Ruined the house for the sake of the golden treasure, and with that same treasure builds it better (than before) Cut off the water and cleansed the river-bed, then caused drinking-water to flow in the river-bed Cleft the skin and dr... |
1:311 | 1 | Showing the bird every sort of marvel (in the hope) that maybe it would begin to speak | 311 | 315 | Who shall describe the action of Him who hath no like? This that I have said (is only what the present) necessity is affording. Sometimes it (the action of God) appears like this and sometimes the contrary of this: the work of religion is naught but bewilderment. (I mean) not one bewildered in such wise that his back i... |
1:316 | 1 | Showing the bird every sort of marvel (in the hope) that maybe it would begin to speak | 316 | 320 | Since there is many a devil who hath the face of Adam, it is not well to give your hand to every hand Because the fowler produces a whistling sound in order to decoy the bird (So that) the bird may hear the note of its congener and come down from the air and find trap and knife-point. The vile man will steal the langua... |
1:321 | 1 | Showing the bird every sort of marvel (in the hope) that maybe it would begin to speak | 321 | 323 | They make a woollen lion for the purpose of begging; they give the title of Ahmad (Mohammed) to Bi Musaylim (But) to Bu Musaylim remained the title of Kadhdhdb (Liar), to Mohammed remained (the title of) Ulu ’l-albdb (Endowed with understanding). The wine of God, its seal (last result) is pure musk, (but) as for (the o... |
1:324 | 1 | Story of the Fewish king who for bigotry’s sake used to slay the Christians | 324 | 325 | Amongst the Jews there was a king who wrought oppression, an enemy of Jesus and a destroyer of Christians. Twas the epoch of Jesus and the turn was his: he was the soul of Moses, and Moses the soul of him |
1:326 | 1 | Story of the Fewish king who for bigotry’s sake used to slay the Christians | 326 | 330 | (But) the squint-eyed (double-seeing) king separated in the way of God those two Divine (prophets) who were (really) in accord (with each other). The master said to a squint-eyed (pupil), “Come on; go, fetch that bottle out of the room.” Said the squint-eyed one: “ Which of the two bottles shall I bring to you? Explain... |
1:331 | 1 | Story of the Fewish king who for bigotry’s sake used to slay the Christians | 331 | 335 | The bottle was one, though in his eyes it seemed two; when he broke the bottle, there was no other. When one was broken, both vanished from sight: a man is made squint-eyed by (evil) propensity and anger. Anger and lust make a man squint-eyed, they change the spirit (so that it departs) from rectitude. When self-intere... |
1:336 | 1 | Story of the Fewish king who for bigotry’s sake used to slay the Christians | 336 | 337 | The king, from Jewish rancour, became so squint-eyed that (we cry), “Mercy, O Lord, mercy (save us from such an affliction)!”’ He slew hundreds of thousands of wronged (innocent) believers, saying, “I am the protection and support of the religion of Moses.” |
1:338 | 1 | How the vizier instructed the king to plot | 338 | 340 | He had a vizier, a miscreant and ogler (deceiver), who by reason of (his exceeding) guile would tie knots on water. “The Christians,’ said he, “‘seek to save their lives; they hide their religion from the king. Slay them not, for slaying (them) is useless: religion hath no smell, it is not musk and aloes-wood. |
1:341 | 1 | How the vizier instructed the king to plot | 341 | 345 | The secret is concealed in a hundred coverings: its outward form is (in agreement) with thee, resembling thee, (but) the inward (reality) is (in) disagreement.” The king said to him: “Tell (me), then, what is the (best) plan? What is the remedy against that deceit and imposture?— So that there may not remain a single C... |
1:346 | 1 | How the vizier instructed the king to plot | 346 | 347 | Do this deed in the place for (public) proclamation, on a highway where roads run in four directions. Then banish me from thy presence to a distant land, that I may cast mischief and confusion amongst them. |
1:348 | 1 | How the vizier brought the Christians into doubt and perplexity | 348 | 350 | Then I will say (to them), ‘I am secretly a Christian. O God who knowest (all) things hidden, Thou knowest me. The king was informed of my (Christian) faith and from bigotry sought to take my life. I wished to hide my religion from the king and profess his religion |
1:351 | 1 | How the vizier brought the Christians into doubt and perplexity | 351 | 355 | (But) the king got i scent of my inmost beliefs, and my words were suspected (when I stood) before the king. He said, “ Your words are like a needle in bread (specious but pernicious); there is a window between my heart and yours. Through that window I have seen your (real) state: I see your state and will not heed you... |
1:356 | 1 | How the vizier brought the Christians into doubt and perplexity | 356 | 360 | I do not grudge Jesus my life, but full well am I versed in the knowledge of his religion. Grief was coming over me (it seemed to me a pity) that that ee ues should perish amongst those who are ignorant of it). Thanks be to God and to Jesus that I have become a guide to the true faith. I have escaped from Jews and Juda... |
1:361 | 1 | How the vizier brought the Christians into doubt and perplexity | 361 | 362 | The king did to him that deed (mutilation) which he had proposed: the people remained in amazement at his deed. He (the king) drove him away to the Christians. After that, he (the vizier) began to proselytise. |
1:363 | 1 | How the Christians let themselves be duped by the vizier | 363 | 365 | Myriads of Christian men gathered round him, little by little, in his abode (While) he secretly expounded to them the mysteries of Gospel and girdle and prayer. inwardly he was (as) the whistle and snare (of the fowler). On this account some Companions (of Mohammed) begged of the Prophet (that he would acquaint them wi... |
1:366 | 1 | How the Christians let themselves be duped by the vizier | 366 | 370 | Saying, “What of hidden selfish interests does it mingle in acts of worship and in pure spiritual devotion?” They were not seeking from him excellence of piety; thev were not inquiring where lay the outward defect. Hair by hair, speck by speck, they were recognising the deceitfulness of the fleshly soul as (plainly as ... |
1:371 | 1 | How the Christians followed the vizter | 371 | 375 | The Christians all gave their hearts to him: what (how great), indeed, is the strength of the (blind) conformity of the vulgar! They planted love of him within their breasts, they were regarding him as the vicar of Jesus. ees He inwardly (in reality) was the accursed one-eyed Antichrist. O God, do Thou (hear and) answe... |
1:376 | 1 | How the Christians followed the vizter | 376 | 380 | We are putting corn in this barn, (and then) we are losing the corn that has been garnered. ‘lege (Why), after all, do not we consider with intelligent mind that this damage to the corn arises from the deceitfulness of the mouse? Since the mouse has made a hole in our barn, and our barn has been ravaged by its guile O ... |
1:381 | 1 | How the Christians followed the vizter | 381 | 385 | If there is no thievish mouse in our barn, where is the corn of forty years’ works (of devotion)? Why is the daily sincerity (of our devotions) not being stored, bit by bit, in this barn of ours? Many a star (spark) of fire shot forth from the iron (of good works), and that burning heart received (it) and drew (it) in ... |
1:386 | 1 | How the Christians followed the vizter | 386 | 390 | Extinguishing the stars one by one, that no lamp may shine from the (spiritual) sky. Though there be thousands of snares at our feet, when Thou art with us there is not any trouble. Every night Thou freest the spirits from the body’s snare, and dost erase (the impressions on) the tablets (of the mind). The spirits are ... |
1:391 | 1 | How the Christians followed the vizter | 391 | 395 | There is no sorrow, no thought of gain or loss, no fancy of this person or that person. This is the state of the ‘drif (gnostic), even without sleep: God said, (Thou wouldst deem them awake) whilst they slept. Shy not at this. He is asleep, day and night, to the affairs of the world, like a pen in the hand of the Lord’... |
1:396 | 1 | How the Christians followed the vizter | 396 | 400 | Their souls are gone into the desert that is without description: their spirits and bodies are at rest And with a whistle thou leadest them back to the snare, leadest them all (back) to justice and to the judge. Like Israfil (Seraphiel), He (God) who causes the dawn to break brings them all from those lands (of spirit)... |
1:401 | 1 | How the Christians followed the vizter | 401 | 405 | But in order that they may return in the daytime, He.puts a long tether on its leg So that in the daytime He may lead it back from that meadow and bring it from the pasture (to go) under the load. Would that He had guarded this spirit as the Men of the Cave or as the Ark of Noah That this mind and eye and ear might be ... |
1:406 | 1 | How the Christians followed the vizter | 406 | 406 | The Cave is with him, the Friend is in converse with him; but your eyes and ears are sealed, (so) what does it avail? |
1:407 | 1 | Story of the Caliph’s seeing Layla | 407 | 410 | The Caliph said to Layla: “Art thou she by whom Majnin was distracted and led astray? Thou art not superior to other fair ones.”’ “Be silent,” she replied, “since thou art not Majnun.” Whosoever is awake (to the material world) is the more asleep (to the spiritual world); his wakefulness is worse than his sleep. When o... |
1:411 | 1 | Story of the Caliph’s seeing Layla | 411 | 415 | All day long, from the buffets of phantasy and from (thoughts of) loss and gain and from fear of decline There remains to it (the soul) neither joy nor grace and glory nor way of journeying to Heaven. The one asleep (to spiritual things) is he who hath hope of every vain fancy and holds parley with it. Diabolum per som... |
1:416 | 1 | Story of the Caliph’s seeing Layla | 416 | 420 | Hinc percipit languorem capitis et (videt) corpus pollutum. Proh dolor ob illud simulacrum visum (sed revera) non visum! The bird is flying on high, and its shadow is speeding on the earth, flying like a bird: ' Some fool begins to chase the shadow, running (after it) so far that he becomes powerless (exhausted) Not kn... |
1:421 | 1 | Story of the Caliph’s seeing Layla | 421 | 425 | The quiver of his life became empty: his life passed in running hotly in chase of the shadow. é' (But) when the shadow of God is his nurse, it delivers him from (every) phantom and shadow. The shadow of God is that servant of God who is dead to this world and living through God. Lay hold of his skirt most quickly witho... |
1:426 | 1 | Story of the Caliph’s seeing Layla | 426 | 430 | Do not go in this valley without this guide; say, like Khalil (Abraham), “J love not them that set.” Go, from the shadow gain a sun: pluck the skirt of the (spiritual) king, Shams-i Tabrizi (the Sun of Tabriz)! If you do not know the way to this feast and bridal, ask of Ziya’u ’l-Haqq (the Radiance of God) Husamu’ddin.... |
1:431 | 1 | Story of the Caliph’s seeing Layla | 431 | 435 | In the Way there is no harder pass than this. Oh, fortunate he who is not companioned by envy! This body, you must know, is the house of envy, for the household are tainted with envy. If the body is the house of envy, yet God made that body very pure. (The text) Cleanse My house, ye twain, is the explanation of (such) ... |
1:436 | 1 | Story of the Caliph’s seeing Layla | 436 | 436 | Become (as) dust under the feet of the men of God; throw dust on the head of envy, even as we do. |
1:437 | 1 | Explanation of the envy of the vizier | 437 | 440 | That petty vizier had his origin from envy, so that for vanity he gave to the wind (sacrificed) his ears and nose In the hope that by the sting of envy his venom might enter the souls of the poor (Christians). Any one who from envy mutilates his nose makes himself without ear and without nose (unable to apprehend spiri... |
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Rumi Mathnawi (Nicholson English translation, Books I-VI)
English text of the Mathnawi of Jalalu'ddin Rumi in the translation of Reynold A. Nicholson
(E.J.W. Gibb Memorial Series), cleaned from archive.org OCR for free retrieval
(DuckDB over hf:// or the Dataset Viewer).
| Column | Type | Notes |
|---|---|---|
id |
string | {book}:{verse_start} (suffix a/b if a block is split by a heading) |
book |
int | Mathnawi book (daftar) 1-6 |
section |
string | Nicholson's section heading in force (best effort; empty before the first heading) |
verse_start / verse_end |
int | Nicholson verse (couplet) numbers covered by this passage |
text_en |
string | English translation of those couplets |
Rows are passages of up to five couplets, aligned to Nicholson's five-verse margin numbers.
Sources
- Vol. II of the Gibb series: translation of Books I and II, published 1926 — archive.org item
mathnawiofjalalu0002unse. - Vol. IV: translation of Books III and IV, published 1930 — archive.org item
mathnawiofjalalu0004unse. - Vol. VI: translation of Books V and VI, first published 1934 — archive.org item
mathnawiofjalalu0006unse(a 2001 facsimile reprint of the 1934 setting; the reprint adds no new text).
All text is Nicholson's own translation (single translator; no other translation is mixed in).
Copyright status
- UK / EU: Nicholson died in 1945, so all six books are public domain under life + 70 years (since 1 January 2016).
- US, Books I-IV (1926, 1930): public domain (published before 1931).
- US, Books V-VI (1934): not clearly public domain. No US renewal was found for "Mathnawi"/"Nicholson" in the
1958-1963 renewal records (NYPL
cce-renewalstranscription), but as a UK work still in copyright at home in 1996 its US term was likely restored under the URAA, running 95 years from publication (to the end of 2029). Users outside the UK/EU should check their own law before reusing Books V-VI. The commentary volumes (VII, 1937; VIII, 1940) are not included.
Cleaning and caveats
- Built from the hOCR layout: running page headers, footnotes, footnote markers, margin numbers and scan noise were removed; hyphenated line breaks were joined.
- Verse numbers come from the printed margin numbers (every 5th couplet); couplets between margin numbers are interpolated, so a boundary can be off by about one verse. Numbers are exact at the printed anchors (e.g. 1:1, 1:55, 3:3901). In Books V-VI about half of the printed margin numbers were legible, so boundaries there can drift by a few verses between anchors.
- Section headings are detected heuristically; some are missed (the passage then carries the previous heading).
- OCR spelling errors remain in places (e.g. transliterated names).
- Second cleaning pass (all books): stray bare margin numbers removed; footnote markers OCR'd as
?/!/®/°before a lower-case word removed; doubled quote marks collapsed; frequent OCR slips fixed (Gop->God,Everv->Every,Tis->'Tis,7.e.->i.e.); scan-noise tokens dropped. Some genuine?/!followed by a lower-case word may have been lost. - Book VI ends at about verse 4912 of 4916 (the last few couplets were not recovered).
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