The ocean that I had to cross seemed to me a gulf between the life that was passed and the life which was to begin. I spent my moments on the ship looking at the rising and falling of the waves and realizing in this rise and fall the picture of life reflected, the life of individuals, of nations, of races, and of the world. I tried to think where I was going, why I was going, what I was going to do, what was in store for me. Will the people be favorable or unfavorable to the Message which I am taking from one end of the world to the other? Initially, their public performances centered on Indian music and they accompanied dancers such as Mata Hari and Ruth St.
Denis in both America and Europe. I found Miss Ruth St. Denis an inventive genius, and I was struck with a witty answer she gave upon hearing my ideas about human brotherhood, uniting East and West. She said, "Yes, we, the people of the Occident and Orient may be brothers, but not twins.
In addition to the musical performances, Inayat gave Sufi lectures that were often held in bookstores or homes. Rabia Martin, of San Francisco, became one of his first students and was soon appointed as his American representative. I had a vision that night that the whole room became filled with light, no trace of darkness was to be found. I certainly thought that there was some important thing that was to be done next day, which I found was the initiation of Mrs. Inayat traveled widely in America and Europe from until , when he set up a residence in France, where he focused on summer schools, classes and lectures.
One day a visitor came to have an interview with Pir-o-Murshid. He was a lawyer, materialist and atheist, besides was greatly opposed to all those who did not belong to his nation, and had been turned against the work of Murshid by somebody. Therefore he began his conversation, expressing with vigor his attitude. But as he got answers, so it seemed as if the fire of opposition met with water, and as he went along in his dispute, he, instead of getting hotter became cooler. He had expected to hear from the Murshid spiritual beliefs that he could argue upon and to tear them to pieces, but he found Murshid's belief not very different from what he himself believed.
He found no effort on the part of Murshid to force his ideas upon anybody. He saw in Murshid the tendency to appreciate every kind of idea, for in every idea there is a good side and he felt that the tendency was to be sympathetic rather than antagonistic. He saw that there was nothing that Murshid stood for, but only believed that the truth was in every heart and no-one else can give it to another unless it rose up from the heart of a person as a spring of water from the mountain. He became so softened in his tone and in his manner after an hour's conversation that he parted quite a different man from what he had come.
He shook hands with Pir-o-Murshid and said, "We shall always be friends" and Murshid thought that it was not a small achievement. In this uniquely western form of Sufism, there are no barriers of race, creed or religion, it is not a religion, but rather a way of life that enhances and fulfills every religion. As Inayat Khan said, "The Sufi sees the truth in every religion. Now please tell us, what is the difference between Sufism and other religions.
Inayat promoted unity and understanding in every aspect of life, and said "religion is the foundation of the whole life in the world, and as long as an understanding is not established between the followers of all different religions, it will always be difficult to hope for better conditions. In speaking about mankind's longing for the Divine message, yet rebelling against every messenger that has ever come to show the way, Inayat once wrote:.
He alone who is sent from above, who is appointed by God to deliver His Message, who is empowered by the Almighty to stand by them in their struggles, and who is made compassionate by the most Merciful to heal their wounds. Man wants something he cannot get, man wishes to believe in something he cannot understand, man wishes to touch something he cannot reach. It is the continual struggle for the unattainable that blinds man, and he forms such high ideas even of the prophet who is only a Messenger, a human being, one like every one else, and who is subject to death and destruction and all the limitations of life, that the prophet does not seem to come up to man's ideal until he has left the world, leaving behind the memory which again rises as a resurrection of the prophet, spreading the influence of all he brought to the world and pouring from above that blessing which arose as vapor and came back from above as a rainfall.
The Sufi Message of Inayat Khan is the echo of the same Divine message which has always come and will always come to enlighten humanity. This is not a new religion or a new message; it is the same message of Unity and Brotherhood which has been given to humanity again and again, yet so few hearts are open to hear it. The Sufi movement is a group of people, belonging to different religions, who have not left their religions but have learned to understand them better; and their love is in life, as the love for God and humanity, instead of for a particular sect.
The principle work that the Sufi movement has to accomplish is to bring about a better understanding between East and West and between the nations and races of this world. And the note that the Sufi message is striking at the present time is the note which sounds the divinity of the human soul — to make human beings recognize the divinity in the human soul.
If there is any moral principle that the Sufi movement brings, it is this: that the whole humanity is as one body; and any organ of that body, hurt or troubled can cause trouble to the whole body, indirectly. And as the health of the whole body depends on the health of each part, so the health of the whole humanity depends upon the health of every nation. Besides this, to those who are awakening and feel that now is the moment; when they feel inclined to know about the deeper side of life, of truth; to them the Order extends a helping hand; without asking to what religion, sect, or dogma, they belong.
The knowledge of the Sufi is helpful to every person, not only in living his life aright, but in his own religion. They are where they are because of the situation and circumstances of living in a broken world. Sometimes our distress is self inflicted. He goes after all. Maybe something like we see in Luke Luke , Jesus says, For the Son of Man came to seek and save the lost and perhaps the wonder who is thirsty and his soul and hungry and his soul needs to hear john as well as Luke Jesus said to them, I am the bread of life whoever comes to me shall not hunger and whoever believes in me shall.
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And perhaps it says that they found the straight paths. So perhaps they even need to hear john 14 six where Jesus beautifully says, I am the way, the truth and the life no one comes to the Father except through me. Thanks be to God through Jesus Christ our Lord. So then I myself serve the law of God with my mind but my flesh I serve with the law of sin.
How do I get out of this prison? There is no condemnation for those in Christ Jesus. But what does he say to the fool? Who is self absorbed? Perhaps Matthew through The school is sick, it is not well with the soul. But when Jesus says, Those who are well have no need for position but those who are sick. Go and learn what this means I desire mercy, not sacrifice for I came to call the righteous, not the righteous, but the sinners.
The fool puts himself on the altar of sacrifice every day trying to find out what it is that he wants. You need the good physician. But what about the storm tossed a man.
Ep. 5: Joseph Campbell and the Power of Myth — ‘Love and the Goddess’
What about the storm pulse people when you hear the word storm seas thinking? What other story do you think of? You see the difference between Jesus and Jonah. Jesus was asleep in the storm because he was at peace with his relationship with God. The first thing is that we have to consider the character of God. Consider the character of God. From that everything flows if Christians have a long vision of God, we will give a wrong vision of God. But what is this character, the text says, or sings, he is good.
He showed the last of the way he shattered the chains of the prisoner. He said the healing he sent the healing word to the full and he spoke peace to the storm tossed He is good. First and foremost. Secondly, Jesus backs us up. The first thing we say is not what we need, but who he is.
His character opens and closes the times of our distress. So we have to consider it. We have to contemplate it. But what is this steadfast love? The word in the Hebrew means more. But it basically means his relentless, loyal and enduring covenant total love. So we have to consider that we have to consider his character. The second thing is we do have to cry out in our distress. Walter Brueggemann on this word of cry. This is what he says the cry is an admission of need an exhaustion of self sufficiency and a readiness for dependence. The cries of admission of need and exhaustion of self sufficiency and a readiness for dependence.
You notice he took the path and showed him a different direction. No matter how hard that might be. The word think in this text does not mean hey, thanks, God, appreciate it. It means to repeat to yourself and to others the work of God in your life. You also show thankfulness by being with God. They want to cuddle up next to me. So we thank him. We repeat the story of his redemption. Let the redeemed tell. This means the marvelously impossible.
And what this means is that until we recognize the impossibility of finding meaning, pleasure, contentment, wholeness, redemption in our self efforts, we will not be amazed and all by God,. And to be awed by God requires that we empty ourselves that we cry out, knowing we need him. A close with this, God loves the wander the prisoner, the fool and the storm tossed all the same. And he seeks to save them from the debilitating exhaustion of self effort. So we have to do is remember and rehearse the story of God in our lives.
Let him try. Father, thank you so much for your word, Lord as we have some brief time around the tables, speak to our hearts and transform us. Help us be honest about where we are. God We love you. We thank you in Jesus name, amen. By Cody Whittington. Share on facebook. Share on google. Share on twitter. Share on linkedin. Automated transcript: We will give thanks to the Lord for He is good, For his steadfast love endures forever. Tell reached a city to dwell in. They sow fields and plant vineyards and get a fruitful yield by His blessing they multiply greatly, and he does not let their livestock diminish.
Father, we give thanks for your word. And Father, we ask that your words would breathe life into our bodies, our hearts my soul and strength this morning in Jesus name. And then you get into the prophetic and the prophetic literature and the epistles. Wisdom literature is meant to inspire us to examine how we engage with God and our realities, whether they be times of joy, sorrow, struggle or confusion. They had been hundreds of years they had spent time rebelling against God walking away from God engaging in, in religion that was actually compromising human flourishing as God intended in compromising the words and wisdom of God.
We are distant and will be distressed and need to be brought back close. The Bible tells us be thankful in all things, not for the preposition really matters there. That we have a God that can redeem and refashion beauty out of brokenness. After the survey was completed, it was proven that those who focused on being thankful were far more healthy in every area of life. In every area of relationships, body, they just felt better.
All around the quite the opposite for those who were consumed with their irritations. And in that we can be thankful. Be thankful that God will redeem all things and renew all things. We need to be thinking him for his redemptive work. Be thankful here are the four de stresses of life such as the way of God. Maybe in soul, mind, body spirit. Everything seems to end in frustration, though. That all is good During that time, this is what happened to me during that whole year when I was asking myself almost every moment whether I should not in matters with a noose or a bullet all that time, together with the course of thought and observation about which I had spoken, my heart was oppressed with a painful feeling, which I can only describe as a search for God.
He described his me his search for meaning, was actually a search for God. He was wandering. They run to certain particular things seeking pleasure seeking meaning Significant satisfaction only to find it bankrupt in the long run, and then they feel imprisoned. The sin has been normalized. That in good truth I well may say; I sing indeed with heavy heart. But see these tapers 'tis their part To shine even while they waste away.
Who can stay the sheep from wringing While the shepherd plies his shears? Is my bearing so unruly When they twist and twirl my wool? And my song shall it cease for chiding, As it mounts the heaven so high, To the clouds aloft confiding How sweet is her witchery? Thus runs the sense : this man I love Not that, nor who stands yonder; Quit then, my worthy masters all, Your hankering and wonder.
Yes: round the circle sweep her eyes With unimagined power, Only to tell him it draws near, Love's sweet, expected hour. Knew you but how Schehab-eddin On Arafat laid his robe aside, No man whose spirit and deed are kin To his would you as fool deride. If by thine Emperor's throne, or where The Well-beloved holds her state, Thy name were ever told aloud, No other guerdon were as great. Hence grief supreme it was what time The dying Medschnun spake the word That before Leila from that hour His name should nevermore be heard.
Burdach says that the poem has reference to Maria Ludvoika, Empress of Austria. May it not also have a secondary meaning, and the poets Beloved be Truth or the Ideal? See Loepers note. What rings from the lyre? This, clear and wide, Not the best is she who is fairest bride; Yet we count you not one of our guild, until On the Fairest and Best you have set your will. Hold fast this rede ; let no man filch thy gain! A task to ply!
What brings it to a weary stand? Idle head and idle hand! What runs up scores to pay? To suffer and delay! What brings grist to the mill? Not to puzzle the will! What makes a respectful beholder? Hitting straight from the shoulder! Lovelier than these, keep still before thine eyes The needy hand for slender ministries Gracefully urgent, and what thou dost give With grace of gratitude prompt to receive.
Fair glance! Observe it right and thou wilt give alway! Reach thy glad doit to him or her, Heap not a golden legacy! Haste, and with cheerful spirit prefer The instant hour to memory! So here to the world you're commended aright ; And what remains over I will not recite. No less than greeting of old friend esteem it. After few words exchanged, ye say farewell, Thou to the east, he westward, go your roads. If after many years your paths should cross, All unforeseen, with glad exclaim ye cry " It is he!
Yes, there it was! Now barter merchandise, now share your gains! Old confidence effects a new alliance Worth many a thousand is the first salute : Therefore give greetings kind to each that greets thee! Now, as some scholar you might choose Admitted late, I pray Teach me of penitence the use, When man has gone astray. Who looks around with quiet eye Learns how love doth edify. Didst night and day thy pains bestow Much to hear and much to know, Now hearken at another door, How to win the better lore. Men esteemed and despised me; Say, say what it meant. Then I longed to turn knave, Tried with busy intent, But possess me it could not, Though shattered and rent.
Behold the wise, The mighty, set in high command! Those the enlighteners of thine eyes, These to add virtue to thy hand. If, loyal servant of the state, Thy tranquil uses thou dost prove, Know thou shalt suffer no man's hate And many men will yield thee love. The life of action faithfulness The Prince shall fail not to behold; And new things shall be seen no less Firm in endurance than the old. If strong and gentle, thou thy round Of life shalt run and touch the goal, Thou in thy measure shalt be found Exemplar to some younger soul.
That remains a question still; The way thus far my thought can scarce re- measure ; But here and now glad day of miracle! As friends are meeting, greeting, pain and pleasure. For who would laugh, and who would weep, alone? Flower-gatherings, glancing off the track, Delay you in good sooth, But nothing fiercelier holds you back Than treason to the truth, t xv WITH woman deal f orbearingly! Shapen from a crooked rib was she; Exactly straight God could not make her, If you would bend, you break her; Leave her in peace and crookedei she grows ; Worse thing than this, good Adam, say who knows; With woman deal f orbearingly: To break your rib small gain can be!
Till, last, the heirs with beaming front Bear gravewards Master Can't-and- Won't. They say that geese are stupid things; O lend such folk no ear, For one turned round with signallings To point me to the rear. For some explanation of the game of Goose see Burdach's note in the Jubilaums-Ausgabe v. Remains one special thing I know not of? Illumined thought and love! And when old dames from stall and booth Me old like them would gladly greet, I thought I saw those days of youth We each for other made so sweet. Hafiz, thy rival I would be In this, and may the humour last, To take the present joyously, And share my gladness in the past.
Some trivial thing may win his praise, Blame be bestowed where praise were right ; Be of good cheer through all the days, And, last, stand proven in his sight. Ye great ones, bear you toward the Lord Like those who walk in lowly ways ; Act, suffer, as He gives the word, And keep good cheer through all the days. Beherrsche diese LUge, Betrogener, betrlige! Living in thee, no wrong Our spirits can whelm; Prince, may thy life be long, Endless thy realm! Who feedest, fosterest, slayest, the same hour. None save to whom Allah doth grace impart Is fed and fostered, life and wealth his dower.
Inserted after Goethe's death. A wanning sun a-shine; It glads the beggars; not less glad are we; Nor let the rich begrudge the beggar's fee Self-will unchartered, his delight divine. All things with God a changeless aspect wear; Love Him at least this moment's space in me! How came you by the thing? How from life's leavings vain This kindling did you gain, The last sparks, faint as few To foster and renew? And ever on we haste, Ever some wider waste, Till all our way and wending Seemed but a flight unending, And blue, past wilds we flee, Stretched the illusive sea.
Nor shall they be reproached by me, For honouring others we deprive Ourselves of our nobility; How should we live if others live? The Past would hate, you may be sure, New brooms which make such vigorous play, And these in turn could not endure The worn-out brooms of yesterday. When nations part in bitterness, Each holding cheap the ancient friend, Neither is willing to confess That both pursued the self-same end.
Gross egoism and manifest Some folk can't speak too ill of it, Who least of all their grief digest When others make some happy hit. Stanza 5 refers to France and Germany. Pleasures the passing hours bestow Best with their needs agree, Nor do I thwart them; each should know His proper appetency. They greet me all, each one a foe Who hates me mortally.
In honour of the wretched life he led A monument must be erected. The public in considering the plan If its own interest should have a thought; More sensible it were if the good man, Once dead, were clean forgo t. Ever the noisiest knockings sound From stupid, cribbed and cabined folk ; Half -men, of spirit shrunken, bound Would gladly bow us to their yoke. I have declared myself as free Alike from fools and from your sage ; These take the matter quietly, And those would rend themselves for rage. They think we must at last prove one In force and love for mutual aid; For me such men bedim the sun, And turn to fever-heat my shade.
Hafiz, and Ulrich Hutten too, Stood armed, addressed to stout resistance, Against the brown cowls or the blue; Mine dress as do their fellow-Christians. But many an obstacle will rise, Our forward feet to fetter; In love no mortal ever sighs For aider or abettor; Honour and coin each man would have Gladly for his sole spending, And wine, the loyal and the brave, Breeds quarrels ere the ending. On such things Hafiz has been frank, And many a word has spoken, Musing on many a foolish prank, His head he too has broken. Quitting the world, I cannot see How we should better fare, And if the worst should come, make free With handfuls of your hair.
I love the Good which is the Fair As from the thought of God it rose! Would you know better who are meant, What's right, what's wrong, hold well in sight! What they shall name all-excellent, Tis more than likely's not the right. To grasp what's right our life must be Based on foundations deep and sure, To prate and gyrate seems to me A shallow putting forth of power. That ever, with each day's renewing, Some new thing should be heard with joy, And all the while this scattering, strewing, Should each one inwardly destroy!
Of this, though Deutsch or Teutsch his style, Still is our dear compatriot fain ; The song pipes secretly the while So was it, so it will remain. If the full, loyal heart o'erflows To save you, powerless to refrain, Cry not you " There the madman goes! Fetch us the cords, produce the chain! Or blame because the terms you drew Of peace, when feats of arms were done? I have seen the fisher cast his net, Looked on, nor spoke, and left him there; The master- joiner I can let, Unschooled by me, adjust his square.
In your own selves do you divine Like force push on in your own trade! But should you look on work of mine Learn " Thus he willed it should be made! In evil it bears rule, Winning huge prizes still, And justice it can school Whatever way it will. Whirlwind and filth that's dry Let spin and mount in dust! I iQth November Her efforts and goodwill limp slow, Following swift life that runs the way, And what you needed years ago, That she would proffer you to-day.
If he feigns In those his words no whit, and all be true, The good for ever good remains. You fools! Now first 'tis judgment should convince; From chains of faith that still enslave you Reason alone has power to save you, That Reason you renounced long since! With one and all the admiring vein Is not a thing of rigour, Save on some day when they would gain Its help to cut a figure. And Good may till to-morrow wait For friendly hearts and faces, If only to-day grow great With favours and with places. Let him who fails to learn and mark Three thousand years still stay, V.
The modern Dervish nothing better knows, But prates of old and new with endless zest; Each day our most admired disorder grows. O sacred Koran! O eternal rest! Let him his roof-tree's sturdiest timber choose, Let him make fast thereto a proper noose, Let him adjust his neck. Is it stoutly made? So shall he feel his anger is allayed.! If Allah had decreed me to be worm, Belike a worm I then had been created. Timur stands for Napoleon. Prick with a pious needle, and expect Eveiywhere some good word to gladden you. IV How easy this or that is, he has wit To know who attained or who invented it.
Follow dumb! Up man, to work once more! The night, when none can work, is at the door. Long since 'twas made! Creation's Lord each point has duly weighed. Thy lot is fallen; the course assigned intend; The way is entered, follow to the end; For care and cumber, though they change it never, Will fling thee off thy equipoise for ever! XI MY heritage how spacious! Time's the estate I hold, my field is time. XII Do good pure-hearted for the love of good, And leave it to the offspring of your blood! If with your children it should not remain, For your grandchildren it will yet be gain.
How should you ever gain a friend from those For whom that one like you exists at all Is a reproach silent, perpetual? XVIII To o'ertop his fellows that is each man's bent; Tis the world's way at all times, in all lands; By all means let who will be insolent, But only in the thing he understands. The wrens are tuning for the choir. A thing that can't be seized in front Will not be known askew.
XXIII HE will acclaim and laud with brightening eyes A hero, who himself was warrior bold; A man's true value none will recognize Who has himself not suffered heat and cold. XXIV Do good for good's sake in all purity! Nothing remains with thee of what thou hast wrought ; And even if it should remain with thee, Yet with thy children it remaineth not. The youngest to the oldest lend an ear, And, deeming them their own, the words retail. The wise fall into ignorance When with the ignorant they contend. If only then men understood, Broad Truth were also near our hands, And Truth were gentle, dear, and good.
Upon the water cast your cate ; The eater, who shall know? To it, even as to me, hath God assigned A portion in the breezes and the sun. At the table of God sit friends and foes. Give me the wherewithal to throw away! First, so please you, climb to the roof. Why speak of Man and Woman more? Adam's the name and Eva! Because suffering he set apart From knowledge. If what the physician knows The sick man knew, despair were at his heart. Every man in turn would still His own peculiar notions magnify! If Islam mean submission to God's will, May we all live in Islam, and all die. XL EACH man that's born builds a new house his own ; He passes, leaves it to a second, Who fits it as the builder never reckoned, And no one lays the topmost stone.
A greater might be built ; More could not come of it. His honour may the son maintain As did the father his renown! And no one for such gear will do you wrong; Two friends are yours, and not a single care A wine-cup and a little book of song! Not in the cane the sweetness lies; The sugar, that is sweet. Alone For him who Hafiz loves and knows Ring right the songs of Calderon. Yet thump it well with sturdy blows In a fixed mould, to form it grows.
LV THE flood of passion storms in idle strife Against the unconquerable land; Poetic pearls it tosses on the strand, And thus enriches life. Songcraft who drive it from the land? The singing-band! Scattering Midst them all his icy breathings. Winds he lashed from every quarter As a hostile troop against them; Over them gave power tyrannic To his frost-fanged storm and tempest. Down he came to Timur's council, Shrilled his threat and spake on this wise: " Slack and slow, O man forbidden, Be thy march, unrighteous tyrant!
Longer yet shall hearts be wasted, Scorching in thy flames and burning? Art thou of the damndd spirits One? Behold, I am the other. Hoar of head art thou; I likewise; Stark we make the land and mortals. Souls thou slayest ; airs of heaven Dost thou freeze; my airs are colder Than thou e'er canst be. Thy savage Host, they martyrize the faithful With a thousand several tortures. Well, in these my days, God grant it, Direr ill shall be discovered. I, by God, in nought will spare thee!
Let God hear what gift I proffer! Ay, by God, from death's cold shudder Nought, O greybeard, shall defend thee, Not the broad hearth's glow of fuel, Not the flame-leaps of December. From Sir W. Jones' version of an Arabic biography of Timur ; applied to Napoleon's Russian campaign. Why with their griefs be over gloomed If joy through perished things soar free? Were not a myriad souls consumed To stablish Timur's tyranny?
Beauty (Stanford Encyclopedia of Philosophy)
From Sultan Selina I. But that thou O thou, waited for so long, On me shouldst let youth's eyes of passion rest, Shouldst love me now, hereafter make me blest, Such wonder must my songs acclaim : For me Zuleika ever be thv name. When thy beloved thou dost acclaim Hatem that the name shall be. Self-love in joy's exchange sweet thrift Rapture of Paradise shall be!
To thee the spoil she has consigned, The sum of all my life had won; So now, made poor, I look to find My very life from thee alone. But even already pity charms Those lustrous eyes to which I sued, And I may welcome in thine arms The fortune of my life renewed.!
But wherefore " theft "? Of free choice give Yourself to me! What you have given thus freely brings Noble return, to match your stake My rest, my opulent life; these things I joy to give; 'tis yours to take! Mock not! No word of being " made poor! I hold you in my arms, and sure Such fortune reckons with the best.
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From Saadi. Hear the divine voice pealing, musical! Always impossible doth seem the rose, And inconceivable the nightingale. So dreamed I. Your stream, the grove, the terrace, this, Has bound me to, as wedded mate ; Here shall my spirit, till love's last kiss, To you be dedicate. Live in longing, live despairing! All such speech can nought avail me, All such speech unmoved must leave me ; But, my Hatem, these your glances Give the day its gleam and glory. And Zuleika felt the glance's Ever-living speech " She glads me As nought else on earth has gladdened.
Is it one living being that doth One life through dear division run? Or are these two, self -chosen, and both Fain to be known as one. HATEM Yes, and in sweet and potent eyes, Wreathed smiles, foretelling ecstasies, In dazzling teeth of youthful pride, In eyelash-dart and snaky tress Fallen o'er a bosom's loveliness, Thousandfold danger may be spied. A glorious apparition! And see the clasping crescent round it bow; Who could unite the pair in sweet fruition? How shall the riddle be expounded? Be this an image of the joy we have won!
Herein I see refigured me and thee ; Me, my beloved, thou hast named thy sun; Come, give it proof, sweet moon, enclasping me! Thy fingers only make the turban fair. Abbas, on Iran's throne of high command, Ne'er had his head enwound with comelier gear! Marianne had bought a Turkish sun and moon order at the Frankfurt fair as a gift for Goethe. Our Emperor's brow wears this adornment bright They name it crown but names may fleet and flow; Jewels and pearls, let these the eyes delight!
Your muslin ever makes the fairest show. This, purest white with silver broideries, Beloved, wind around the brow for me! And what is lordship? Light on me it lies! Thou lookest upon me; I am great as he. Oft sit I in the tavern gay, And gay beside my modest hearth, But when I think of thee, straightway My spirit for conquest sallies forth. On Goethe's birthday, 28th August , Marianne and Rosette Stadel gave Goethe a turban in fulfilment of his poetic wish in this poem. Thine the dried fruit, all honey-sweet, Plucked in Bokhara, sunlit-land, And thousand gracious verses writ On leaves of silk from Samarcand.
And there well-pleased shouldst thou o'er read What goods from Ormuz I consigned, And how the whole machine of trade Moves but toward thee its goal to find; Shouldst read of lands where Brahmans bide, And myriad fingers ply the loom, That Hindostan's whole pomp and pride For thee on wool and silk may bloom. They search the streams of Sumbulpore To make her glorious whom I love, Drift, boulder, gravel, grit explore, Washing for diamond treasure- trove. The divers, many a venturous man, Snatch from the gulf the pearls, their prize, And craftsmen keen, a skilled divan, Busied for thee the chain devise.
Yet all such royal treasures shown, End in distraction of the sight! Hearts that love truly find alone Each in the other their delight. Go and ask the Emperor If cities can be given and got ; He is wiser, lordlier, How men love he knoweth not. Mighty Lord, thy hand is stayed, Gifts like these thou puttest by ; One should have as sweet a maid, Be a beggar poor as I.
And now thou comest, and on thy breast Of all abraxas of its kind There hangs that sign which, I protest, Is the most alien to my mind. Couldst thou to me at Shiraz bring This wholly modern foolery, Stick crossed on stick, and must I sing This in its cold rigidity? Abraham the Lord of every star As his divine forefather chose; Moses, where spread the wastes afar, Through one sole God to greatness rose.
David, who many a time had erred, Yea, wrought foul deeds, when all was done Knew to absolve him with the word I have borne me loyal to the One. Mohammed also that which won His triumphs needs must seem as true- Through the idea of the One Alone did he the world subdue. And yet if reverence for this thing, This fatal thing, be thy request, To salve me the excuse I bring That not alone thou triumphest. And yet alone! As many a score Of wives drew Solomon from the law, Strange gods with muttered prayer to adore, Whom foolish women held in awe. Throat of Anubis, Isis' horn, Fronting Judaic dignity, So to this god must my heart turn, This piteous image on the tree!
Thou dost forgive my boast Of love thou givest, and through thee Attainment fortunate, Thou dost forgive my pleased self-praise. To the envious man alone a stench, To friends an odour sweet, And fragrant to ourselves! Posthumously added to the Divan. And then I am torn from thee, Now by the Frank, by the Armenian now.
But days must pass, Years wear themselves, before I new create The fulness thousandfold of thy profusion, Unwind the various-coloured cord Of this my happiness, Enlaced with thousand threads By thee, Zuleika, thee! Here now, given in exchange, Are pearls of poetry, Flung by the mighty surge On desolated strands of life. By slender finger-tips Culled daintily And strung on jewelled gold, Place them around thy neck, Upon thy breast, Raindrops of Allah these In modest shell matured!
Thus is it every evening, every morrow! Yet in each song of mine canst thou not guess Always a secret sorrow? Would that the charms of Jussuf I might borrow As fit return for all thy loveliness! With equal joys I may not bless; Enough for thee in these my songs, My heart, my faithfulness! Delicious art thou as the musk : Where thou hast been we still have sense of thee. There's not a life we need refuse If our true self we do not miss, There's not a thing one may not lose If one remain the man he is. Does she expend her being on me, Myself grows to myself of cost ; Turns she away, then instantly I to my very self am lost.
Such day with Hatem all were over; And yet I should but change my state ; Swift, should she grace some happy lover, In him I were incorporate. Upon the pillow, soft and sweet, where all My heart by hers shall lie. Posthumously added. For were she hideous to behold Beauty by you were o'er her shed; As many a thing of Dschemil old And his Boteinah we have read. But since we are each a pretty maid Our portraits we should like to see, And if you are pleasant at your trade, Know we shall pay, and prettily.
Fair smiles our way! Tresses, with little combs and great, A pure, neat, small head decorate, As with the mosque its cupola. You, little blond one, whom I see So spruce, so wholly neat and feat, You straightway, nor unfittingly, Remind us of the minaret. The lid drooped lightly o'er one eye, Whelming the pupil from our gaze, A very rogue of rogues betrays, Its fellow looks all honesty. If that should fling the hook and wound, This as a healer, succourer, shows; None call I fortunate but those With whom such twofold glance is found.
So could I praise you one and all, With your whole tribe grow amorous, Since in extolling I recall The Mistress, and portray her thus. Has she, then, lordship over song, The very song that sways our lips? Indeed it breeds suspicion strong That oft she moves in dark eclipse. Who knows a mystery so profound? A song born of the heart outflows On lips spontaneous to resound.
Songstresses all, whoe'er ye be, None equals her who soars above, For she doth sing to pleasure me, You but yourselves can sing and love. Of the Houris one Here have you feigningly set forth! All may be true, if only none Plumed her as Houri on this earth. Ah, sweet serpents, brown and dear, I can give you back no grace. As sombre mountain walls the beauty Of morn will flush, you bring me shame, And once more is known to Hatem Springtime's breath and summer's flame.
To her I drink! If she should see A little heap of ashes grey, She'll say " He was consumed for me!