1.2. ESTADO DE LA CUESTIÓN
1.2.2. Lo fantástico como modo de narrar
Umar and the Ambassador (part two) Mathnawi I: 1443-1479
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1443 When Umar found the unknown face (to be) a friend,1 he (also) found (that) his soul was a seeker of (spiritual) secrets.2 The (spiritual) master was matured (in his skill) and the seeker (was) desirous; the man was agile and the horse (was) of the (royal) court [and ready to go].3
1445 The (spiritual) guide saw that he had (receptivity for) guidance, (so) he planted the pure seed in the pure ground.
The Byzantine4 ambassador's questioning of the Commander of the Faithful, may God be pleased with him.
The man asked him, "O Commander of the Faithful! How did the soul from above arrive to the earth?5
"How did the immeasurable bird go into the cage?" (Umar) answered, "God uttered spells6 over the soul and (told fascinating) stories.
"When He utters spells over the non-existent [essences]7, which lack eyes and ears, they come to be continually agitated.
"(And) by means of His spells, the non-existent [essences] are immediately dangling and somersaulting happily toward existence.
1450 "(Then) again, when He utters a spell over an existent (being), He quickly8 drives the existent (being back) into non- existence.
"He speaks into the ear of the rose and makes it laughing.9 (And) He speaks to a rock and makes it a gemstone10 (in) the mine.
"He speaks an indication to the body, so that it becomes alive.
(And) he speaks to the sun, so that it becomes shining.
"(Then) again, He breathes a frightful saying into (the sun's) ear (and) a hundred eclipses fall upon the sun's face.
"What saying did He recite into the cloud's ear, so that it expelled tears from its eyes like a leather water bottle?
1455 "(And) what has God recited to the earth's ear, so that it became an observer11 and has kept quiet?"
Whoever is disturbed (and) in (a state of) hesitation, God has spoken a puzzling riddle into his ear--
So that He might make him imprisoned within two (contrary) opinions: "Should I do that (action)? He said (to).12 Or the opposite of it?"13
One side obtains superiority also because of (the Will of) God,14 (and) from the two (choices) he selects (influenced) by that (Divine) side.
If you don't want (your) soul's understanding (to be) in (a state of) hesitation, (then) don't press cotton15 into (your) spiritual ear--
1460 So that you may understand those puzzling riddles of His, (and) so hat you may comprehend (what) is secret and
revealed.16
Then the spiritual ear may become the place for inspiration.17 What is inspiration? A speech (which is) hidden from the senses.
The spiritual ear and the spiritual eye are (something) other than the senses, (since) the ear of the intellect and the ear of speculation and opinion are poor and penniless of this (wisdom).
The term "(Divine) compulsion" makes me restless and
impatient18 in regard to Love, but it makes the one who is not a lover restricted by (such) compulsion.
This is communion with God; it's not (something) forced.19 This is the radiant splendor of the moon;20 it's not a cloud.
1465 And if it is this compulsion, it's not the compulsion of the common people. It's not the coercion of the domineering self- willed (ego).21
O son, those who (truly) understand compulsion (are) those for whom God has opened an eye in (their) hearts.22
The unperceived (realm) and the future23 have been revealed to them, (and) the memory of the past has become a (worthless) corpse to them24.
Their free-will and compulsion is (something) different. Raindrops within oysters are (changed into) pearls.25
Outside, it is (merely) a small or large raindrop. (But) within the oyster, it is (either) a small pearl or a large (one).
1470 For those people, (their) nature is (like) the navel of the musk deer.26 Outwardly (they are like) blood, but their inward (quality is like) musk (perfume).
Don't say, "This substance is (foul-smelling) blood (in its)
external (nature), (so) how can it become (fragrant) musk if it goes into the (deer's) navel?"
(And) don't say, "This was lowly and contemptible copper (in its) external (nature), (so) how can it become gold27 in the heart of the (alchemical) elixir?"28
(While) free-will and compulsion within you is (something) conceptual and imagined, it becomes the light of (God's) Majesty when it goes into them.
When bread is on the table cloth29 it is inanimate, (but when it goes) inside the body of a man it becomes happiness of spirit.30 1475 It doesn't become changed within the heart of the table cloth, (but) the (animal) soul changes it by means of (the fountain of) Salsabeel.31
O correct reader (of the situation), (since) this is the power of the (animal) soul, then what is the power of the Soul of the soul?32
The human piece of meat33 (which is) possessed of strength and soul34 is splitting the mountain by means of water channels and mines.35
The soul's power in uprooting a mountain (is demonstrated by) rock-splitting. The power of the Soul of the soul (is demonstrated) by (the verse), "the moon was split."36
1479 If the heart opens the top of the leather bag of (this) mystery,37 the soul will charge38 toward the Throne (of God).
--From "The Mathnawî-yé Ma`nawî" [Rhymed Couplets of Deep Spiritual Meaning] of Jalaluddin Rumi.
Translated from the Persian by Ibrahim Gamard (with gratitude for R. A. Nicholson's 1926 British translation)
© Ibrahim Gamard (translation, footnotes, & transliteration) First published on "Sunlight" (yahoogroups.com),9/14/00 Notes on the text, with line number:
1. (1443) When Umar found the unknown face (to be) a friend: refers to the earlier part of this story. The Emperor of Byzantium had sent his ambassador to meet with the Islamic Caliph, Umar (a famous companion of the Prophet Muhammad and his second successor as the leader of the new Muslim community). Umar welcomed the ambassador with hospitality and then discerned that he was receptive to learning spiritual wisdom.
2. (1443) (spiritual) secrets: Nicholson translated, "(Divine) mysteries."
3. (1444) the horse (was) of the (royal) court [and ready to go]:
Nicholson translated, "the beast belonged to the royal court (was nobly bred and docile)." He later explained: "i.e. a horse, saddled and bridled, which was kept, day and night, at the gate (dargah) of the royal palace in readiness for any sudden emergency."
(Commentary)
4. (Heading) Byzantine: literally, "the messenger from Rûm,"
meaning the Eastern Roman Empire, later called the Byzantine Empire, which ruled (a Christian and Greek-speaking) Anatolia from the capital at Constantinople.
5. (1446) How did the soul from above arrive to the earth: "In reply to the question asked in the second hemistich [= second half of the verse], Umar declares that the soul's imprisonment in the world is a mystery of Divine omnipotence. Such riddles, e.g. the problem of free-will, are not to be solved by the intellect, but only through mystical union with God; for perfect love harmonises every discord." (Nicholson, Commentary) Nicholson then referred to a similar passage-- I: 595-641.
6. (1447) God uttered spells: "God is described as an enchanter creating in the soul the illusion of individuality, which is the immediate cause of its descent into the material world."
(Nicholson, Commentary) This s a poetic interpretation of the verses in the Qur'an in which God creates from nothing: "And when He decrees something, He says to it, 'Be!' And it is." ((2:117)
7. (1448) the non-existent [essences]: "i.e. things not actually in being, though existing potentially in the knowledge of God."
(Nicholson, Commentary)
8. (1450) quickly: literally, "quickly, with two fresh horses." "i.e. like a courier, riding one horse and leading another." (Nicholson,
Commentary)
9. (1451) laughing: blossoming roses and flowers are often depicted as smiling or laughing (as if open mouthed with gleaming teeth) in Persian literature.
10. (1451) a gemstone: literally, "a carnelian," a type of translucent quartz used by jewelers. According to the ancients, gold, silver, and gemstones are produced in the earth by the rays of the sun.
11. (1455) an observer: "i.e. observing God intently, like a Súfí when practising 'meditation' (muráqabah)." (Nicholson, Commentary) 12. (1457) He said (to): means God commanded it, such as in the Qur'an or he Traditions of the Prophet's sayings and doings.
13. (1457) or the opposite of it: Nicholson later changed his
translation, on the basis of the earliest manuscript of the Mathnawi, to "Shall I do that? He said that (bade me to do that)-- or the
contrary thereof?" (from, "Shall I do what He told (me)"). And he explained: "All Nature hears, understands, and implicitly obeys the Divine Word. Man alone hesitates between obedience and
disobedience, and he is free to choose, though God has decreed and creates both his vacillation and his final choice."
(Commentary)
14. (1458) because of (the Will of) God: Nicholson translated, "From (the decree of) God."
15. (1459) cotton: "i.e. ignorance, self-conceit, worldliness and all that is an obstacle to communion with God." (Nicholson, Commentary) 16. (1460) so that you may comprehend (what) is secret and revealed:
Nicholson referred here to some earlier verses (I:933-935), which he translated: "When the maser put a spade in the slave's hand, his object was made known to him (the slave) without (a word falling from his) tongue. Hand and spade alike are His (God's) implicit signs; (our powers of) thinking upon the end are His explicit declarations. When you take His signs to heart, you will devote you life to fulfilling that indication (of His will). He will give you many hints (for the understanding) of mysteries. He will remove the burden from you and give you (spiritual) authority."
17. (1463) inspiration [waHî]: means mystic knowledge received from God. It was a convention in Rumi's time that this word was used to mean "revelation" received only by Prophets and another word [ilhâm] was used to mean "inspiration" received by saints and mystics. Rumi speaks specifically about this term in another place,
"As an explanation, the sufis call it the inspiration of the heart [waHy-é del]-- as a way of concealing it from the common people.
Take it to be the inspiration of the heart, for that is the place for seeing Him. How can there be any mistake when the heart is aware of Him?" (IV: 1853-54) And the commentators explained that the word "waHî" is, in fact, used in the Qur'an for someone not considered to be prophets-- in the case of the mother of Moses (20:38; 28:7).
18. (1463) The term "(Divine) compulsion" makes me restless and impatient: Nicholson translated, "The word 'compulsion (jabr) made me impatient (uncontrollable)..." And he explained: "Here the poet answers Necessitarians who assert that Divine
omnipotence, as set forth in the foregoing passage, excludes the possibility of free action on the part of Man. Such a view implies separation between the creature and the Creator, the opposition of two wills, and the subjugation of the weaker. But mystics, who know God to be Love and themselves one with Him are not 'compelled'; on the contrary they enjoy the unconstrained rapture (bí-sabrí) of self-abandonment and the perfect freedom of feeling and acting in harmony with the will of their Beloved. The
commentators discuss the meaning and construction of this verse, which they regard as one of the most obscure in the Mathnawi"
Nicholson also explained about this line: "In the first hemistich jabr refers to jabr-i mahmúd (see note on v. 1073 supra [= "when one has passed away from self-consciousness by dint of the utmost asceticism and incessant concentration on God and has attained to the degree of jabr-i mahmúd, he mounts the Buráq [= miraculous steed] of Divine Power, and then actions proceed from him by the volition of God: he does not attribute these actions to himself, for he sees no agent except God"]); in the second, to jabr-i madhmúm, i.e. the antinomian [= rejecting that there are Divine laws that one should strive to obey] doctrine of necessitarianism." (Commentary) 19. (1464) This is communion with God; it's not (something) forced:
Nicholson said that this verse "describes the jabr ["compulsion"] of the mystic as union (ma`iyyah) with God." (Commentary)
20. (1464) the radiant splendor of the moon: "i.e. the heart is illumined by the Truth, and there is no room for error." (Nicholson,
Commentary)
21. (1465) the coercion of the domineering self-willed (ego):
Nicholson translated, "the compulsion of (exerted by) the evil-commanding self-willed (soul)." This refers to the soul [nafs]
which commands to evil mentioned in the Qur'an (12:53). This means that the compulsion experienced by most people is from their own evil, selfish, greedy, angry, etc. desires.
22. (1466) an eye in (their) hearts: the sufi teaching that, for some who are blessed by God, a spiritual "eye of the heart" opens up which can see spiritual realities that the intellect cannot conceive of.
23. (1467) The unperceived (realm) and the future: Nicholson later changed his translation, based on the earliest manuscript of the Mathnawi, to "To them the unseen and the future became manifest" (from, "...the unseen things of the future became manifest").
24. (1467) a (worthless) corpse to them: Nicholson translated, "... to them recollection of the past became naught." And he
explained:"The unitive state is an 'eternal Now', comprehending in itself both the future and the past." (Commentary)
25. (1468) Raindrops within oysters are (changed into) pearls:
"referring to the legendary origin of pearls. "As rain-drops when received by oyster-shells become pearls, so in the bodies of the saints evil is transformed into good. In them the pure doctrine of Divine Unity and Love replaces those vulgar notions of freedom and necessity, which represent Man either as the rival of the Almighty or as His involuntary scapegoat." (Nicholson, Commentary)
26. (1470) the navel of the musk deer: "a skin-pit (navel) or gland in the male musk-deer, which produces a secretion that is dried and used as a perfume. When freshly taken from the deer, this gland is blood-stained, and the secretion itself is derived from the animal's blood; hence khún [= blood] in the second hemistich [= half of the verse]. The real nature of the saints is disguised by their outward appearance." (Nicholson, Commentary)
27. (1472) how can it become gold: this is a correction was added in the earliest manuscript, opposite the original, which had: "how can it take (the quality of) a pearl?"-- which Nicholson translated, "how should it assume nobility in the heart (midst) of the elixir?"
28. (1472) (alchemical) elixir [iksîr]: this word (derived from the Greek "kseros," which became in Arabic, "al-iksîr") refers to the
"philosopher's stone," something which could be produced by a secret formula known only to alchemists. This substance was
believed to have the power to transform a "base metal" (such as copper or lead) into gold or silver. In sufism, these terms refer to the spiritual power of the spiritual master to transform the disciple (with the permission and help of God) from the "raw" state
symbolized by copper to the "ripe" state symbolized by gold.
29. (1474) the table cloth: means a cloth, or leather mat, laid down on the floor or ground, upon which food is served. This is has been the Middle Eastern custom for many centuries.
30. (1474) happiness of spirit: Nicholson translated, "the glad spirit (of life)," which he explained as referring to the animal soul
(Commentary). Here, Rumi expresses the view that bread is transformed into the "animal," or vital, soul of human beings. This is part of the doctrine of the descent of spirit into matter, followed by the ascent back to the heavens (from mineral, plant, animal human stages-- and then beyond).
31. (1475) (the fountain of) Salsabeel: a fountain of deliciously sweet and pure water in Paradise (Qur'an 76:18). "The commentators explain salsabíl here as 'sweet and fresh water which promotes digestion'; but in my opinion the word is used metaphorically for 'power of spiritual assimilation'." (Nicholson, Commentary)
32. (1476) the power of the Soul of the soul: "the spirit of the Perfect Man." (Nicholson, Commentary)
33. (1477) The human piece of meat: Nicholson translated, "The piece of flesh which is Man," and he commented: "Gásht-párah may be the human embryo (mudghah), as is most likely, or the body. I disagree with the commentators who say it is the hand."
(Commentary)
34. (1477) possessed of strength and soul [zûr-o jân]: this is a correction written above the text of the earliest manuscript, which has "intellect and soul" [`aql-o jân]-- which Nicholson translated,
"endowed with intelligence and soul."
35. (1477) splitting the mountain by means of water channels and mines: Nicholson later corrected his translation to, "cleaves the mountain by means of water-channel and mine" (from, "cleaves mountain and sea and mine").
36. (1478) the moon was split: "The splitting of the moon in twain (Qur. LIV 1 [= 54:1]) is a portent of the Resurrection; at an early date it was explained as a miracle wrought by the Prophet, and this is the view generally taken by Moslems." (Nicholson,
Commentary)
37. (1479) mystery: "i.e. the mysterious nature of the Perfect Man."
(Nicholson, Commentary)
38. (1479) will charge [tork-tâz]: literally, "will make a Turkish raid."
An idiom which means a swift rush forward. Nicholson translated,
"the soul would rush (in rapture) towards the highest heaven."
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1443 chûn `umar aghyâr rô-râ yâr yaft jân-é ô-râ Tâlib-é asrâr yâft
shaykh kâmil bûd-o Tâlib mushtahî mard châbok bûd-o markab dargahî 1445 dîd ân murshid ke ô irshâd dâsht tokhm-é pâk andar zamîn-é pâk kâsht
sû'âl kardan rasûl-é rûm az amîru 'l-mû'minîn `umar, raZiyu 'llâh `an-hu
mard goft-ash k-ây amîru 'l-mû'minîn jân ze-bâlâ chûn dar-âmad dar zamîn morgh-é bê-andâza chûn shod dar qafaS?
goft Haq bar jân fosûn khwând-o qiSaS bar `adam-hâ k-ân na-dâr-ad chashm-o gôsh chûn fosûn khwân-ad hamê ây-ad ba-jôsh az fosûn-é ô `adam-hâ zûd zûd
khwash mu`allaq mê-zan-ad sôy-é wujûd 1450 bâz bar mûjûd afsûnê chô khwând zô dô asba dar `adam mûjûd rând goft dar gôsh-é gol-o khandân-'sh kard goft bâ sang-o `aqîq-é kân-'sh kard goft bâ jism âyatê tâ jân shod ô goft bâ khworshêd tâ rokhshân shod ô bâz dar gôsh-ash dam-ad nukta-yé makhûf dar rokh-é khworshêd oft-ad Sad kasûf
tâ ba-gôsh-é abr ân gôyâ che khwând
k-ô chô mashk az dîda-yé khwad ashk rând?
1455 tâ ba-gôsh-ê khâk Haq che khwânda-ast k-o murâqib gasht-o khâmosh mânda-ast?
dar taraddud har ke ô âshofta-ast Haq ba-gôsh-é ô mu`ammâ gofta-ast tâ kon-ad maHbûs-ash andar dô gomân ân kon-am ân goft yâ khwad Zidd-é ân?
ham ze-Haq tarjîH yâb-ad yak Taraf z-ân dô yak-râ bar gozîn-ad z-ân kanaf gar na-khwâh-î dar taraddud hôsh-é jân kam feshâr în panba andar gôsh-é jân 1460 tâ kon-î fahm ân mu`amma-hâ-sh-râ tâ kon-î idrâk-e ramz-o fâsh-râ
pas maHall-é waHî gard-ad gôsh-é jân waHî che b'w-ad? goftanê az His nehân gôsh-é jân-o chashm-é jân joz în His-ast gôsh-é `aql-o gôsh-é Zann z-în muflis-ast lafZ-é jabr-am `ishq-râ bê-Sabr kard w-an-ke `âshiq nêst Habs-é jabr kard în ma`îyat bâ Haq-ast-o jabr nêst în tajallî-yé mah-ast, în abr nêst
1465 w-ar bow-ad în jabr, jabr-é `âma nêst jabr-é ân ammâra-yé khwad-kâma nêst jabr-râ îshân shenâs-ad ay pesar
ke khodâ be-g'shâd-eshân dar del baSar ghayb-o âyanda bar-îshân gasht fâsh Zikr-é mâZî pêsh-é êshân gasht lâsh ikhtiyâr-o jabr-é êshân dêgar-ast qaTra-hâ andar Sadaf-hâ gawhar-ast hast bêrûn qaTra-yé khord-o bozorg dar Sadaf ân durr-é khord-ast-o sotorg
1470 Tab`-é nâf-é âhow-ast ân qawm-râ az berûn khûn-o darûn-ash moshk-hâ tô ma-gô k-în mâya bêrûn khûn bow-ad chûn raw-ad dar nâf moshkê chûn shaw-ad?
tô ma-gô k-în mis bêrûn bod muHtaqar dar del-é aksîr chûn gasht-ast zar?
ikhtiyâr-o jabr dar tô bod khayâl chûn dar-eshân raft shod nûr-é jalâl nân chô dar sufra-st bâsh-ad ân jumâd dar tan-é mardom shaw-ad ô rûH-é shâd 1475 dar del-é sofra na-gard-ad mustaHîl mustaHîl-ash jân kon-ad az salsabîl quwwat-é jân-ast în ay râst-khwân tâ che bâsh-ad quwwat-é ân jân-é jân?
gôsht-pâra-yé âdamî bâ zôr-o jân mê-shekâf-ad kûh-râ bâ baHr-o kân zûr-é jân-é kûh-kan shaqq-é Hajar zûr-é jân-é jân dar inshaqqa 'l-qamar 1479 gar goshây-ad del sar-é anbân-é râz jân ba-sôy-é `arsh sâz-ad tork-tâz
(mathnawi meter: XoXX XoXX XoX)
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