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The Masnavi, Book I (Rumi) · 18 of 37 · tr. E.H. Whinfield

STORY VIIb

What matters it if it be heathen or true? Why hast thou forsaken thy Beloved? What matters it if she be fair or ugly?" 4 Let me then, I say, make complaint Of the severity of That Fickle Fair One. I cry, and my cries sound sweet in His ear; He requires from the two worlds cries and groans. How shall I not wail under His chastening hand? How shall I not be in the number of those bewitched by Him? How shall I be other than night without His day? Without the vision of His face that illumes the day? His bitters are very sweets to my soul, My sad heart is a lively sacrifice to my Beloved. I am enamoured of my own grief and pain, For it makes me well-pleasing to my peerless King. I use the dust of my grief as salve for my eyes, That my eyes, like seas, may teem with pearls. The tears which are shed because of His chastening Are very pearls, though men deem them mere tears. 'Tis "The Soul of souls" of whom I am making complaint; Yet I do not complain; I merely state my case. My heart says, "He has injured me," But I laugh at these pretended injuries. Do me justice, O Thou who art the glory of the just, Who art the throne, and I the lintel of Thy door! But, in sober truth, where are throne and doorway? Where are "We" and "I?" There where our Beloved is! O Thou, who art exempt from "Us" and "Me," Who pervadest the spirits of all men and women; When man and woman become one, Thou art that One! When their union is dissolved, lo! Thou abidest! Thou hast made these "Us" and "Me" for this purpose, To wit, to play chess with them by Thyself. 5 When Thou shalt become one entity with "Us" and "You." Then wilt Thou show true affection for these lovers. When these "We" and "Ye" shall all become one Soul, Then they will be lost and absorbed in the "Beloved." These are plain truths. Come then, O Lord! Who art exalted above description and explanation! Is it possible for the bodily eye to behold Thee? Can mind of man conceive Thy frowns and Thy smiles? Are hearts, when bewitched by Thy smiles and frowns, 6 In a fit state to see the vision of Thyself? When our hearts are bewitched by Thy smiles and frowns, Can we gain life from these two alternating states? The fertile garden of love, as it is boundless, Contains other fruits besides joy and sorrow. The true lover is exalted above these two states, He is fresh and green independently of autumn or spring! Pay tithe on Thy beauty, O Beauteous One! Tell forth the tale of the Beloved, every whit! For through coquetry His glances Are still inflicting fresh wounds on my heart. I gave Him leave to shed my blood, if He willed it; I only said, "Is it right? " and He forsook me. Why dost Thou flee from the cries of us on earth? Why pourest Thou sorrow on the heart of the sorrowful? O Thou who, as each new morn dawns from the east, Art seen uprising anew, like a bright fountain! What excuse makest Thou for Thy witcheries? O Thou whose lips are sweeter than sugar, Thou that ever renewest the life of this old world, Hear the cry of this lifeless body and heart! But, for God's sake, leave off telling of the Rose; Tell of the Bulbul who is severed from his Rose.
Themes
Fana Annihilationsoteriology

Sufi self-effacement in God — the via by which the lover is unmade as a separate ego and recovered as God's act; specifies the practice/event rather than mystical_union's resulting state.

[auto] The text explicitly questions 'Where are We and I?' indicating the effacement of the separate ego in God.

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Mystical Unionsoteriology

The merging of the individual soul or self with the divine, transcending personal identity.

[auto] The passage centrally describes the soul being 'lost and absorbed in the Beloved' and becoming one entity with the Divine.

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Opposites Transcendedanthropology

The dissolution of binary oppositions (male/female, inner/outer, above/below) as a mark of spiritual completion.

[auto] The true lover is described as 'exalted above' the dual states of joy and sorrow.

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Prayerpraxis

Direct address to the divine, whether petitionary, contemplative, or liturgical; speech and silence offered upward.

[auto] The passage is structured as a direct address to the Divine, filled with cries, complaints, and petitions.

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Separation From Sourcesoteriology

The felt condition of exile from one's divine origin — Rumi's reed flute torn from its bed, Plotinus's 'we have forgotten,' the Gnostic forgetfulness; the affective wound that complements return_to_source and gives the return its motive.

[auto] The speaker laments being 'forsaken' by the Beloved and identifies as the Bulbul severed from his Rose.

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Unity Of Beingtheology

The doctrine that all existence is ultimately one substance or one divine reality; non-duality as a theological claim.

[auto] The text asserts that when man and woman become one, God is that One, reflecting the doctrine of Wahdat al-Wujud.

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Related passages · 3 parallels
finnic|The Kalevala|Rune XXIId
Not to sleep art thou conducted, Not to happiness, nor joyance, Wakefulness, thy night-companion, And thy day-attendant, trouble; Often thou wilt drink of sorrow, Often long for vanished pleasures. "When at home thou hadst no head-gear, Th…”
Both passages explore themes of suffering, love, and the divine. They share a mystical perspective where pain and sorrow are transformed into spiritual growth and union with the beloved or divine.
renaissance_hermeticism|The Heroic Enthusiasts, Part I (Gli Eroici Furori)|First Dialogueg
"Steals it from me," he says of Jealousy, not simply in order that it may not be present to me; removing it from my eyesight, but in order that good may not be good, but an acute evil; sweet, not sweet, but an agonized longing; while the he…”
Both passages explore the theme of divine love and the suffering it entails. They describe a beloved who causes both pain and joy, and the lover's acceptance of this duality as a path to spiritual union. The passages share a mystical perspective on love as a transformative force that transcends ordinary human emotions.
renaissance_hermeticism|The Heroic Enthusiasts, Part II (Gli Eroici Furori)|First Dialoguec
And I will say, because to me this pain Is dearer than all other pleasures are. Mar. In reference to this I told you that although one should be attached to corporeal and external beauty yet he may honourably and worthily be so attached;…”
Both passages explore the theme of divine love and the transformative power of suffering and beauty. They emphasize the soul's journey towards union with the divine, using metaphors of love, pain, and the transcendence of earthly dualities.