わ行 ro 〃 c ⅱ 0 〃 XI early on by this turmoil. At the age of twelve, in に円 , he was forced to flee Balkh with his father, who was being attacked by religious enemies and who foresaw the taking of the city by the MongoIs, which would occur a year later. For a decade, Rumi and his family wandered all over Asia Minor and Arabia. They are said to have made the pilgrimage to Mecca and to have stopped on the way at Nishapur, in central lran, where the young Rumi met the great Persian mystic Attar, au- thor of 77 肥 Co す尾〃 ce 可 e Birds, who said him, "This boy will open a gate in the heart oflove and throw a flame into the heart of all mystic lovers. Later in his travels, Rumi also went to Damascus, where he met lbn Arabi, the greatest Sufi philoso- pher and metaphysician of his age. The legend goes that when lbn Arabi saw Rumi wall く ing behind his fa- ther, he exclaimed, GIory be to God, an ocean is walking behind alake. " At eighteen, Rumi married Gavher-Kathoum, the beautiful daughter of Hodja Charifod, a grandee of Samarkand, and fathered two sons with her. After stays in Laranda andArzanian, inf\rmenia, fa- ther was invited, in に 29 , by AIaudin Kaykobad, the sultan of Konya ⅲ southern Turkey, to go and live there. The sultan built a college for him ⅲ Konya, where he taught for two years, until his death in 1231. lmmediately afterward, Rumi was chosen to be his

A C K N O Ⅵみ L E D G M E N T S I WOULD LIKE TO THANK the poetJohn peck forhis thoughtful reading ( ) 「 this material; the poets Andy Gaus, MichaeIWoIfe, and Richard Wilbur for shar- ing thcir love of the craft of poetry so many years ago; Rabia KathIeen SeideI for her part in researching and preparing the manuscript and the accompanying bibliography; Barbara Campman, Nanci DaiIey, GaiI Peach, and Lora Zorian, among others, carefullis- teners who followed the unfolding of all this for so many years at Threshold; and my wife, CamiIle, for her selfless dedication to everything having to do with Mevlåna.

ャ宀 ELMINSKI 引 6.95 ( C 明ロ $ ち .9 引 T H E R U M I C O L L E C T I O N JELÅI. UDDIN RUMI ( 1207 ー 1273 ) was not only a poet, mystic, and the founder of a Sufi order, he was a man of profound insight intO the nature Of human exlstence and possibly the greatest mystical poet of any age ・ KABIR HELMINSKI IS a master Of the Mevlevi Order founded by Rumi. He is the author of The K ″ 0 Ⅲ / Heart as well as the translator Of numerous books Of Suf1 literature, especially Rumi. Helminski is largely responsible for making Rumi the most widely read poet Of our time. S I F T E R ( ) F D U S T Suppose you know the definitions of 浦 substances and their products, what good is this tO you? Know the true definition ofyourself. That is essential. Then, when you know your own definition, flee 佇 ( ) m it, that you may attaln tO the One whO cannot be defined, ( ) sifter ofthe dust. Rum1's poems are beloved for their touch- ing perceptions 0f humanity and the Divine. Here IS a rich introduction tO the work of the great mystical poet, featuring leading literary translations Of his verse. Translators include: Coleman Barks, Robert Bly, Andrew Harvey, Kabir Helminski, Camille Helminski, DanieI Liebert, and Peter Lamborn 嶬 [ilson. TO display the major themes 0f Rumi's work, each 0f the eighteen chapters in this anthology are arranged topically, such as "The lnner Work," "The Ego AnimaI," "Passion for God," "Praise," and "Purity." Also contained here is a biography of Rumi by Andrew Harvey, as well as an introductory essay by Kabir HeIminski on the art of translating Rumi's work into English. 4 0 イ を 6 0 T H E R U ン 11 C 0 L L E C T 10 N —from 77 尾 Rumi C ( ) 〃 / ( ) 〃 SHAMBHALA PUBLICATIONS, INC. HORTICULTURAL HALL 300 MASSACHUSETTS AVENUE BOSTON, MASSACHUSETTS 02115 ルⅢル . 訪ロ川励ロ / ロ . co 川 SHAMBHALA B ( ) S T ( ) N & L 0 N D O N 石市 / わァ KABIR HELMINSKI Jacket art: Jelåluddin Rum1. Detail 伝 om a 17th—18th century Persian manuscript ⅲ the Staatsbibli0thek zu B erlin , B erlin, Germany. Used W1th permlssion of B ildarchiv Preussischer Kulturbesitz/Art Resource, N. Y 02005 ShambhaIa PubIications, lnc. Printed in Singapore ( 3 / 05 ) ISBN 1 ー 5 日ロヨロー己 51 ーし 9 7 8 1 5 9 0 3 0 2 5 1 4 L ー B R A R Y ◆ ◆ S H A M B H A L A 、日 A M B 日 A I. ,A ーヨ B R A R 、 -

Praise, G / 0 り , に 3 The moment the foolish angel felt insolent, he heard the door close. (translated い召。厖け Bly) L OV E S A P O C A LY P S E , L OV E S G L O RY One breath from the breath of the Lover WouId be enough to burn away the world, TO scatter this insignificant universe like grains of sand. The whole of the cosmos would become a Sea, And sacred terror rubble this Sea to nothing. N() W()Llld remain, and IÄ() creature; A smoke would come from heaven; there would IÄ() more man or angel. Out of this smoke, flame would suddenly flash OLlt across heaven. That second, the sky would split apart and neither space nor existence remaIIÄ. Vast groans would rise up out Of the breast Of the universe, groans mingled with desolate moamng•, f\nd fire eat up water, and water eat up fire. The waves of the Sea of the Void would drown ⅲ their flood the horseman of day and night ・ The sun itself fades, vanishes, before this flam- ing out Of the soulOf man.

R U M I I N E N G L I S H 半 Kabir H 襯ⅲ s H E PHENOMENON Of Rumi's popularity in Amer- ica in the last tWO decades cries for some expla- nation. As both a translator and publisher in this field I have observed the interest continually increasing. Not 0 司 y has his translated work outsold all other poets, it has been read by many people who were not previously interested in either poetry or spiritual writ- ing. His work is being quoted by authors writing not only ⅲ traditions other than Sufism—namely, Bud- dhism, Hinduism, and Christianity—but also in the fields of psychology, health, science, and government. SomehOW, given V()ice t() an uncon- scious yearning in the Western psyche. A Christian minister whO was given her first bOOk Of Rumi made this comment, I cannot believe I spent several years in graduate schOOl and I was never given anything like this to read!"A poet wrote to me,"AII my years of reading poetry never prepared me for Rumi. I have encountered no writing that affects me so deeply. A talk given at an international conference on Rumi held at Columbia University in June 1997 ・

1 2 The 0 〃い 0 れ e L L D E S ー R E S , P R E F E R E N C E S , A F F E C T IO 、 S , and loves people have for all sorts of thinos, such as fathers, mothers, friends, the heavens and earth, gardens, pavilions, works, knowledge, food, and drink—one should realize that every desire is a desire for food, and such things are all "veils." When one passes beyond this world and sees that Sover- eign without these 、、 veils," then one will realize that all those things were ・ 'veils" and 。 coverings" and that what they were seeking was in reality that One. AII problems will then be solved. AII the heart's ques- tions and difficulties will be answered, and every- thing will become clear. GOd's response is not such that He must answer each and every problem indi- vidually. 从気 h one answer, all problems are solved. ln winter everyone bundles himself up and huddles in a warm place to escape the cold. AII plants and trees drop their leaves and fruit because Of the bit- ing cold, and they conceal their raiment within themselves lest they suffer from the chill. When spring answers" them by manifesting itself, all their

ん x 可石 tl Ⅲれ / たⅲ E Ⅲ卩り , 日 ea 鵬月尾 , 228 Even if Y()Ll're a seeker, 111 Even though you're not equipped, Ⅱ 6 Everyone in the world, whether man or woman, 86 E 怩り , ひム D)'ing, 86 257 Everything that is made beautifuland fair and lovely, 5 EX 卩 4 〃ⅵ 0 〃日〃 CO ア〃 rac 0 〃 , 23 ー Feed YOLIIA conversation, 151 Fierylust is not diminished by indulging it, 25 For a while we lived with people, 2 幻 For lovers, the only teaching is the beauty of the BeIoved, 38 For years, copying other people, I tried to know myself, 220 Forget your life. Say God is Great . 0 のんⅱ厖立 4 , The, 133 F1 ・Ⅲ毋 77 ⅲ tg ム , 7 ' 厖 , 幻 4 Generosi り , な G ⅲ可司 7 , 213 G んに畆 189 Give Me Ecstasy, 28 Giving thanks for abundance, 70 God gives the things of this earth, 90 Go SIave ム片 , 173 G00 市 Ro ( ) な The, 235 G 尾仇 7 は翫 / G 夜肥 ro ⅵりい 86 Growing Co ofMail, 祐 2 Guest Ho れ記 , The, 228 He said, "Who is at the door?" 241 Heroes, 89 日 0 e 可工 0 怩 , 77 肥 , 239 l-low are you? ー 27 Human beings have three spiritual states, 82 Hungry, you're a dog, angry and bad-natured, 23 I am amazed at the seeker of purity, 144

XII 、 [J 社 ro れ c ⅱ 0 〃 successor. Ah ℃ ady his brilliance and spiritual depth had made him preeminent ⅲ his world. He was only twenty-four years ( ) 旧 . Rumi's first teacher ofthe path was an old disciple of his father's named Muhaqqiq Tirmidhi. Rumi studied with him for nine years, during which he again went on his travels. After seven years Of teach- ing and studying ⅲ Syria, Rumi returned t0 Konya with a formidable array 0f spiritual and intellectual skills and became a famous teacher ofjurisprudence and canonical law, as well as a spiritual director Wh() soon amassed a vast following. By 1244 , wrote his son Sultan Valad ⅲ立 c 尾ハ協司 , Rumi had ten thousand disciples. F()I& all hiS achievement, however, t() have been inwardly dissatisfied. Sultan Valad tells us that during this period, his father used t0 pray con- stantly t0 meet one 0f G0d's hidden saints and be transformed by him. His prayer was tO be answered. Toward the end of 1244 , probably ⅲ late November or early December, Rumi met the man whO was tO become his soul's beloved and transfigure his life, Shams of 物 br レ . Later, Rumi described the meaning of this all-transforming encounter: ー was raw, then ー was cooked, then ー was ash. " ln one of his odes, Rumi writes ( ) 「 Shams: ー have seen the king with a face ( ) 「 Glory, He who is the eye and the sun of heaven,

C O N T E N T S ノッ 7 な 0 〃 c 行 0 〃 ANDREW HARVEY ix 召Ⅲⅲⅲ Eng 伝〃 159 Surrender 14. The Complete Human 148 139 13. Boiling the Chickpeas に . The Only One 126 Praise, GIory 118 1 〇 . TheYearning 1 〇 8 9. The Pearlof the Heart 94 Signs That Speak 83 7. The Passion for God 74 6. The Gift and the Giver 65 The Step into Placelessness 4. The lnner Work 4 〇 3. Awe, Naked Wonder 26 2. The Ego AnimaI 18 1. Working with Our Humanness KA B I R H E L M ー N S K I xv i V 15. 8 . 5.

XXIV 召Ⅲⅲⅲ E 〃 g 怺〃 What is it in poetry that causes its effect? How similar are the poetic potentials 0 「 one language tO another? Rumi'S case, there iS the container ()f meter and rhyme into which the content oflanguage is poured. ln contemporary American poetry, the artifice ( ) 「 rhyme and meter has been somewhat out Of favor for most of the last century. The rhythms have shifted from controlled and predictable patterns tO patterns that reflect a different sense Of improvisation: a phrasing founded on the human breath. ln the domain of meaning, the Persian and Arabic vocabularies seem tO Offer more levels Of meaning than English typically does, so we cannot expectthe same kind of allusiveness from English. We must use the levels of meaning available ⅲ English. Since there is rarely a correspondence between the levels 0f meaning ⅲ one language and another, if the Eng- lish is to contain levels Of meaning they must be original and yet consistent with the original intent 0f the poetry. The choice of what to emulate in the poetry of Rumi must in the end be left up to the skills and ⅲー spiration Of the translator. Personally,I would choose to remain fairly close to the originalrhythm of the original, and to try to pre- serve some 0 「 its sublime tone. At the same time, since economy iS a virtue in poetry, have Often preferred those Anglo-Saxon words that have fewer