Part 4

‘Tis the brand of desire makes the blood of man run warm, By the lamp of desire this dust is enkindled. By desire Life’s cup is brimmed with wine, 675 So that Life leaps to its feet and marches briskly on. Life is occupied with conquest alone, And the one charm for conquest is desire. Life is the hunter and desire the snare, Desire is Love’s message to Beauty. 680 Wherefore doth desire swell continuously The bass and treble of Life’s song? Whatsoever is good and fair and beautiful Is our guide in the wilderness of seeking. Its image becomes impressed on thine heart, 685 It creates desires in thine heart. Beauty is the creator of desire’s springtide, Desire is nourished by the display of Beauty. ‘Tis in the poet’s breast that Beauty unveils, ‘Tis from his Sinai that Beauty’s beams arise. 690 By his look the fair is made fairer, Through his enchantments Nature is more beloved. From his lips the nightingale hath learned her song, And his rouge hath brightened the cheek of the rose. ‘Tis his passion burns in the heart of the moth, 695 ‘Tis he that lends glowing hues to love-tales. Sea and land are hidden within his water and clay,[58] A hundred new worlds are concealed in his heart. Ere tulips blossomed in his brain There was heard no note of joy or grief. 700 His music breathes o’er us a wonderful enchantment, His pen draws a mountain with a single hair. His thoughts dwell with the moon and the stars, He creates beauty in that which is ugly and strange. He is a Khizr, and amidst his darkness is the Fountain of Life:[59] 705 All things that exist are made more living by his tears. Heavily we go, like raw novices, Stumbling on the way to the goal. His nightingale hath played a tune And laid a plot to beguile us, 710 That he may lead us into Life’s Paradise, And that Life’s bow may become a full circle. Caravans march at the sound of his bell And follow the voice of his pipe; But when his zephyr blows in our gardens, 715 We stay loitering amongst tulips and roses. His witchery makes Life develop itself And become self-questioning and impatient. He invites the whole world to his table; He lavishes his fire as though it were cheap as air. 720 Woe to a people that resigns itself to death, And whose poet turns away from the joy of living! His mirror shows beauty as ugliness, His honey leaves a hundred stings in the heart. His kiss robs the rose of freshness, 725 He takes away from the nightingale’s heart the joy of flying. Thy sinews are relaxed by his opium, Thou payest for his song with thy life. He bereaves the cypress of delight in its beauty, His cold breath makes a pheasant of the male falcon. 730 He is a fish, and from the breast upward a man, Like the Sirens in the ocean. With his song he enchants the pilot And casts the ship to the bottom of the sea. His melodies steal firmness from thine heart, 735 His magic persuades thee that death is life. He takes from thy soul the desire of existence, He extracts from thy mine the blushing ruby. He dresses gain in the garb of loss, He makes everything praiseworthy blameful. 740 He plunges thee in a sea of thought, He makes thee a stranger to action. He is sick, and by his words our sickness is increased: The more his cup goes round, the more sick are they that quaff it. There are no lightning-rains in his April, 745 His garden is a mirage of colour and perfume. His beauty hath no dealings with Truth, There are none but flawed pearls in his sea. Slumber he deemed sweeter than waking: Our fire was quenched by his breath. 750 By the chant of his nightingale the heart was poisoned: Under his heap of roses lurked a snake. Beware of his decanter and cup! Beware of his sparkling wine! O thou whom his wine hath laid low 755 And who look’st to his glass for thy rising dawn, O thou whose heart hath been chilled by his melodies, Thou hast drunk deadly poison through the ear! Thy way of life is a proof of thy degeneracy, The strings of thine instrument are out of tune. 760 ‘Tis pampered ease hath made thee so wretched, A disgrace to Islam throughout the world. One can bind thee with the vein of a rose, One can wound thee with a zephyr. Love hath been put to shame by thy wailing, 765 His fair picture hath been fouled by thy brush. Thy ill-usage hath paled his cheek, Thy coldness hath taken the glow from his fire. He is heartsick from thy heartsicknesses, And enfeebled by thy feeblenesses. 770 His cup is full of childish tears, His house is furnished with distressful sighs.[60] He is a drunkard begging at tavern-doors, Stealing glimpses of beauty from lattices, Unhappy, melancholy, injured, 775 Kicked well-nigh to death by the warder; Wasted like a reed by sorrows, On his lips a store of complaints against Heaven. Flattery and spite are the mettle of his mirror, Helplessness his comrade of old; 780 A miserable base-born underling Without worth or hope or object, Whose lamentations have sucked the marrow from thy soul And driven off gentle sleep from thy neighbours’ eyes. Alas for a love whose fire is extinct, 785 A love that was born in the Holy Place and died in the house of idols! Oh, if thou hast the coin of poesy in thy purse, Rub it on the touchstone of Life! Clear-seeing thought shows the way to action, As the lightning-flash precedes the thunder. 790 It behoves thee to meditate well concerning literature, It behoves thee to go back to the Arabs: Thou must needs give thine heart to the Salmá of Araby,[61] That the morn of the Hijáz may blossom from the night of Kurdistan.[62] Thou hast gathered roses from the garden of Persia 795 And seen the springtide of India and Iran: Now taste a little of the heat of the desert, Drink the old wine of the date! Lay thine head for once on its hot breast, Yield thy body awhile to its scorching wind! 800 For a long time thou hast turned about on a bed of silk: Now accustom thyself to rough cotton! For generations thou hast danced on tulips And bathed thy cheek in dew, like the rose: Now throw thyself on the burning sand 805 And plunge into the fountain of Zemzem! How long wilt thou fain lament like the nightingale? How long make thine abode in gardens? O thou whose auspicious snare would do honour to the Phœnix, Build a nest on the high mountains, 810 A nest embosomed in lightning and thunder, Loftier than eagle’s eyrie, That thou mayst be fit for Life’s battle, That thy body and soul may burn in Life’s fire!

FOOTNOTES:

[58] _I.e._ in his body.

[59] Khizr, according to the legend, discovered the Fountain of Life in the Land of Darkness.

[60] In this passage the author assails the Persian and Urdu poetry so much in favour with his contemporaries.

[61] Arabic odes usually begin with a prelude in which the poet makes mention of his beloved; and her name is often Salmá. Here “the Salmá of Araby” refers to the Koran and the ideals for which it stands.

[62] It is related that an ignorant Kurd came to some students and besought them to instruct him in the mysteries of Súfism. They told him that he must fasten a rope to the roof of his house, then tie the loose end to his feet and suspend himself, head downwards; and that he must remain in this posture as long as possible, reciting continually some words of gibberish which they taught him. The poor man did not perceive that he was being mocked. He followed their instructions and passed the whole night repeating the words given him. God rewarded his faith and sincerity by granting him illumination, so that he became a saint and could discourse learnedly on the most abstruse matters of mystical theology. Afterwards he used to say, “In the evening I was a Kurd, but the next morning I was an Arab.”

IX

_Showing that the education of the Self has three stages: Obedience, Self-control, and Divine Vicegerency._

1. OBEDIENCE

Service and toil are traits of the camel, 815 Patience and perseverance are ways of the camel. Noiselessly he steps along the sandy track, He is the ship of those who voyage in the desert. Every thicket knows the print of his foot: He eats seldom, sleeps little, and is inured to toil. 820 He carries rider, baggage, and litter; He trots on and on to the journey’s end, Rejoicing in his speed, More patient in travel than his rider. Thou, too, do not refuse the burden of Duty: 825 So wilt thou enjoy the best dwelling-place, which is with God. Endeavour to obey, O heedless one! Liberty is the fruit of compulsion. By obedience the man of no worth is made worthy; By disobedience his fire is turned to ashes. 830 Whoso would master the sun and stars, Let him make himself a prisoner of Law! The wind is enthralled by the fragrant rose; The perfume is confined in the navel of the musk-deer. The star moves towards its goal 835 With head bowed in surrender to a law. The grass springs up in obedience to the law of growth: When it abandons that, it is trodden underfoot. To burn unceasingly is the law of the tulip, And so the blood leaps in its veins. 840 Drops of water become a sea by the law of union, And grains of sand become a Sahara. Since Law makes everything strong within, Why dost thou neglect this source of strength? O thou that art emancipated from the old Custom,[63] 845 Adorn thy feet once more with the same fine silver chain! Do not complain of the hardness of the Law, Do not transgress the statutes of Mohammed!

2. SELF-CONTROL

Thy soul cares only for itself, like the camel: It is self-conceited, self-governed, and self-willed. 850 Be a man, get its halter into thine hand, That thou mayst become a pearl albeit thou art a potter’s vessel. He that does not command himself Becomes a receiver of commands from others. When they moulded thee of clay, 855 Love and fear were mingled in thy making: Fear of this world and of the world to come, fear of death, Fear of all the pains of earth and heaven; Love of riches and power, love of country, Love of self and kindred and wife. 860 The mixing of clay with water nourishes the body,[64] But he that is drowned in sin dies an evil death. So long as thou hold’st the staff of “There is no God but He,”[65] Thou wilt break every spell of fear. One to whom God is as the soul in his body, 865 His neck is not bowed before vanity. Fear finds no way into his bosom, His heart is afraid of none but Allah. Whoso dwells in the Moslem Faith Is free from the bonds of wife and child. 870 He withdraws his gaze from all except God And lays the knife to the throat of his son.[66] Though single, he is like a host in onset: Life is cheaper in his eyes than wind. The profession of Faith is the shell, but prayer is the pearl: 875 The Moslem’s heart deems prayer a lesser pilgrimage.[67] In the Moslem’s hand prayer is like a dagger Killing sin and frowardness and wrong. Fasting makes an assault upon hunger and thirst And breaches the citadel of sensuality. 880 The pilgrimage enlightens the minds of the Faithful: It teaches separation from one’s home and destroys attachment to one’s native land; It is an act of devotion in which all feel themselves to be one, It binds together the leaves of the book of religion. Almsgiving causes love of riches to pass away 885 And makes equality familiar; It fortifies the heart with righteousness,[68] It increases wealth and diminishes fondness for wealth. All this is a means of strengthening thee: Thou art impregnable, if thy Islam be strong. 890 Draw might from the litany “O Almighty One!” That thou mayst ride the camel of thy body.[69]

3. DIVINE VICEGERENCY[70]

If thou canst rule thy camel, thou wilt rule the world And wear on thine head the crown of Solomon. Thou wilt be the glory of the world whilst the world lasts, 895 And thou wilt reign in the kingdom incorruptible. ‘Tis sweet to be God’s vicegerent in the world And exercise sway over the elements. God’s vicegerent is as the soul of the universe, His being is the shadow of the Greatest Name. 900 He knows the mysteries of part and whole, He executes the command of Allah in the world. When he pitches his tent in the wide world, He rolls up this ancient carpet.[71] His genius abounds with life and desires to manifest itself: 905 He will bring another world into existence. A hundred worlds like this world of parts and wholes Spring up, like roses, from the seed of his imagination. He makes every raw nature ripe, He puts the idols out of the sanctuary. 910 Heart-strings give forth music at his touch, He wakes and sleeps for God alone. He teaches age the melody of youth And endows everything with the radiance of youth. To the human race he brings both a glad message and a warning, 915 He comes both as a soldier and as a marshal and prince. He is the final cause of “God taught Adam the names of all things,”[72] He is the inmost sense of “Glory to Him that transported His servant by night.”[73] His white hand is strengthened by the staff,[74] His knowledge is twinned with the power of a perfect man. 920 When that bold cavalier seizes the reins, The steed of Time gallops faster. His awful mien makes the Red Sea dry, He leads Israel out of Egypt. At his cry, “Arise,” the dead spirits 925 Rise in their bodily tomb, like pines in the field. His person is an atonement for all the world, By his grandeur the world is saved.[75] His protecting shadow makes the mote familiar with the sun, His rich substance makes precious all that exists. 930 He bestows life by miraculous works, He founds a new system to work by. Splendid visions rise from the print of his foot, Many a Moses is entranced by his Sinai. He gives a new explanation of Life, 935 A new interpretation of this dream. His hidden being is Life’s mystery, The unheard music of Life’s harp. Nature travails in blood for generations To compose the harmony of his personality. 940 When our handful of earth has reached the zenith, That champion will come forth from this dust! There sleeps amidst the ashes of To-day The flame of a world-consuming morrow. Our bud enfolds a garden of roses, 945 Our eyes are bright with to-morrow’s dawn. Appear, O rider of Destiny! Appear, O light of the dark realm of Change! Illumine the scene of existence, Dwell in the blackness of our eyes! 950 Silence the noise of the nations, Imparadise our ears with thy music! Arise and tune the harp of brotherhood, Give us back the cup of the wine of love! Bring once more days of peace to the world, 955 Give a message of peace to them that seek battle! Mankind are the cornfield and thou the harvest, Thou art the goal of Life’s caravan. The leaves are scattered by Autumn’s fury: Oh, do thou pass over our gardens as the Spring! 960 Receive from our downcast brows The homage of little children and of young men and old! When thou art there, we will lift up our heads, Content to suffer the burning fire of this world.

FOOTNOTES:

[63] The religious law of Islam.

[64] _I.e._ water is an indispensable element in the life of the body.

[65] The first article of the Mohammedan creed.

[66] Like Abraham when he was about to sacrifice Isaac or (as Moslems generally believe) Ishmael.

[67] The lesser pilgrimage (_’umra_) is not obligatory like the greater pilgrimage (_hajj_).

[68] The original quotes part of a verse in the Koran (ch. 3, v. 86), where it is said, “Ye shall never attain unto righteousness until ye give in alms of that which ye love.”

[69] _I.e._ overcome the lusts of the flesh.

[70] Here Iqbal interprets in his own way the Súfí doctrine of the _Insán al-kámil_ or Perfect Man, which teaches that every man is potentially a microcosm, and that when he has become spiritually perfect, all the Divine attributes are displayed by him, so that as saint or prophet he is the God-man, the representative and vicegerent of God on earth.

[71] _I.e._ his appearance marks the end of an epoch.

[72] Koran, ch. 2, v. 29. The Ideal Man is the final cause of creation.

[73] Koran, ch. 17, v. 1, referring to the Ascension of the Prophet.

[74] For the white hand (of Moses) cf. Koran, ch. 7, v. 105, ch. 26, v. 32, and Exodus, ch. 4, v. 6.

[75] These four lines may allude to Jesus, regarded as a type of the Perfect Man.

X

_Setting forth the inner meanings of the names of Ali._

Ali is the first Moslem and the King of men, 965 In Love’s eyes Ali is the treasure of the Faith. Devotion to his family inspires me with life So that I am as a shining pearl. Like the narcissus, I am enraptured with gazing; Like perfume, I am straying through his pleasure-garden. 970 If holy water gushes from my earth, he is the source; If wine pours from my grapes, he is the cause. I am dust, but his sun hath made me as a mirror: Song can be seen in my breast. From Ali’s face the Prophet drew a fair omen, 975 By his majesty the true religion is glorified. His commandments are the strength of Islam: All things pay allegiance to his House. The Apostle of God gave him the name Bú Turáb; God in the Koran called him “the Hand of Allah.” 980 Every one that is acquainted with Life’s mysteries Knows what is the inner meaning of the names of Ali. The dark clay, whose name is the body-- Our reason is ever bemoaning its iniquity. On account of it our sky-reaching thought plods o’er the earth; 985 It makes our eyes blind and our ears deaf. It hath in its hand a two-edged sword of lust: Travellers’ hearts are broken by this brigand. Ali, the Lion of God, subdued the body’s clay And transmuted this dark earth to gold. 990 Murtazá, by whose sword the splendour of Truth was revealed, Is named Bú Turáb from his conquest of the body.[76] Man wins territory by prowess in battle, But his brightest jewel is mastery of himself. Whosoever in the world becomes a Bú Turáb 995 Turns back the sun from the west;[77] Whosoever saddles tightly the steed of the body Sits like the bezel on the seal of sovereignty: Here the might of Khaibar is under his feet,[78] And hereafter his hand will distribute the water of Kauthar.[79] 1000 Through self-knowledge he acts as God’s Hand, And in virtue of being God’s Hand he reigns over all. His person is the gate of the city of the sciences: Arabia, China, and Greece are subject to him. If thou wouldst drink clear wine from thine own grapes, 1005 Thou must needs wield authority over thine own earth. To become earth is the creed of a moth; Be a conqueror of earth; that alone is worthy of a man. Thou art soft as a rose. Become hard as a stone, That thou mayst be the foundation of the wall of the garden! 1010 Build thy clay into a Man, Build thy Man into a World! If thou art unfit to be either a wall or a door, Some one else will make bricks of thine earth. O thou who complainest of the cruelty of Heaven, 1015 Thou whose glass cries out against the injustice of the stone, How long this wailing and crying and lamentation? How long this perpetual beating of thy breast? The pith of Life is contained in action, To delight in creation is the law of Life. 1020 Arise and create a new world! Wrap thyself in flames, be an Abraham![80] To comply with this ill-starred world Is to fling away thy buckler on the field of battle. The man of strong character who is master of himself 1025 Will find Fortune complaisant. If the world does not comply with his humour, He will try the hazard of war with Heaven; He will dig up the foundations of the universe And cast its atoms into a new mould. 1030 He will subvert the course of Time And wreck the azure firmament. By his own strength he will produce A new world which will do his pleasure. If one cannot live in the world as beseems a man, 1035 It is true life to give up one’s soul. He that hath sound intelligence Will prove his strength by great enterprises. ‘Tis sweet to use love in hard tasks And, like Abraham, to gather roses from flames.[81] 1040 The potentialities of men of action Are displayed in willing acceptance of what is difficult. Mean spirits have no weapon but spite, This is their one rule of life. But Life is power made manifest, 1045 And its mainspring is the desire for victory. Mercy out of season is a coldness of Life’s blood, A break in the rhythm of Life’s music. Whoever is sunk in the depths of ignominy Calls his weakness contentment. 1050 Weakness is the plunderer of Life, Its womb is teeming with fears and lies. Its soul is empty of virtues, Its milk is a fattening for vices. O man of sound judgement, beware! 1055 This spoiler is lurking in ambush. Be not his dupe, if thou art wise: Chameleon-like, he changes colour every moment. Even by keen observers his form is not discerned: Veils are thrown over his face. 1060 Now he is muffled in pity and gentleness, Now he wears the cloak of humility. Sometimes he is disguised as a victim of oppression, Sometimes as one whose sins are to be excused. He appears in the shape of self-indulgence 1065 And robs the strong man’s heart of courage. Strength is the twin of Truth; If thou knowest thyself, strength is the Truth-revealing glass. Life is the seed, and power the crop: Power explains the mystery of truth and falsehood. 1070 The false claimant, if he be possessed of power, Needs no argument for his claim. Falsehood derives from power the authority of truth, And by falsifying truth deems itself true. Its creative word transforms poison into nectar; 1075 It says to Good, “Thou art bad,” and Good becomes Evil. O thou that art heedless of the trust committed to thee, Esteem thyself superior to both worlds![82] Gain knowledge of Life’s mysteries! Be a tyrant! Ignore all except God! 1080 O man of understanding, open thine eyes, ears, and lips![83] If then thou seest not the Way of Truth, laugh at me!

FOOTNOTES:

[76] Murtazá, “he whom with God is pleased,”(--_See Transcriber’s Note_) is a name of Ali. Bú Turáb means literally “father of earth.”

[77] A miracle of the Prophet.