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Greek Verses of Rumi & Sultan Walad

 
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The following are Greek verses in the poetry of Mawlana Jalal ad-Din Rumi (1207-1273), and his son, Sultan Walad (1226-1312). The works have been difficult to edit, because of the absence of vowel pointing in most of the verses, and the confusion of scribes unfamiliar with Greek; different editions of the verses vary greatly. I give the latest edition of the verses (Dedes'), with translations; I then compare the various editions of the verses since the 1820s. The editions cited are:

Of the editions, the three first dealt only with the first poem of Sultan Walad. Burguière & Mantran collated manuscripts of Rumi and Walad anew in Turkey, so they present a new edition of the Arabic script poems in question. The journal editor H. Grégoire, and later on C.D. Mertzios, suggested corrections to their Greek reading. Dedes uses the Burguière & Mantran Arabic script edition, and did not inspect the manuscripts himself; but his readings appear more comprehensive, and are treated here as the base edition (filling in some of the Persian from Burguière & Mantran). Switches to Persian are indicated in (italics).

As I am not familiar with Sufiism (or Persian), I ask any readers familiar with Rumi and Walad to help out by (a) providing text input for the Arabic script; (b) providing the translations that have appeared in Persian or Turkish editions of the texts; (c) providing explanations and commentary, or correcting commentary and translations.

Sultan Walad, Rababname:
University of Istanbul ms. F 1375 (Riza Pasha 3027) f. 220

General Note: Sultan Walad refers to the body (in constrast with the soul) as σκήνωμα, "tent"—the tent or tabernacle in which the soul temporarily dwells. This sense was used in Christian Greek (starting with 2 Peter 1:13), and Dedes believes it is evidence of Mevlana's discussions with the monks of St Chariton monastery, near Konya. "Slender", λυγερός, is an adjective used to praise women in mediaeval vernacular Greek ballads; this presumably explains why Mertzios seeks to emend one instance of the masculine adjective to a feminine.

Arabic script

Dedes (1993)

Με τους άγιους πώς δοικάσαι λάλησε·
μαναχός μη τρως, τους άλλους κάλεσε.
Φανερά τον θεόν θωρούν τα μάτια σου,
δεν χωράς αχ την χαρά στα ιμάτια σου.
Με το φως τον θεόν θωρείς στο πρόσωπο,
θέτνω 'γω εις τη θύρα σου το μέτωπο.
Τις κεφάλιν έθεκεν όγιον δούλου
να πατήση στο κεφάλι του αγγέλου·
γοιον τους άγιους πάντα να 'ναι ζωντανός.
Γοιον τους άλλους μη του έρτη θάνατος.
Όγιος εδώ να κολλήση μετά σεν,
ν' αγοράση να πουλήση μετά σεν·
όγιος έχει στην ψυχή αγάπη σου
να θωρή ό,τι θωρούν τα μάτια σου,
είπεν: Εις το σκήνωμα γοιον την ταφή·
έλα πέ<ν>θα κ' η ψυχή μας την ταφή.
Είπες: Επά εδώ πόσα λαλείς,
τι γυρεύεις απ' εμάς που μας καλείς;
Εις τη γην το σκήνωμα κάτω πατεί,
η ψυχή απάνω μεριά πορπατεί·
εις τη γη το σκήνωμά μας να χαθή,
και η ψυχή μας με τους άγιους να 'φραθή.
Η ψυχή αχ την χαρά φυτρώθηκεν
αφών ήρτεν απ' εκεί πικρώθηκεν.
Πάλι τού υπάει η ψυχή στον τόπον Του
να χαρή πάντα εκεί στον πόθον Του.
Φως ήτον εκεί, εδώ μαυρώθηκεν·
πάλι απέ το φως του θεού επυρώθηκεν.
Κάμποσον κάτω στη γη επιάστηκεν,
πάλι πήγεν στα ψηλά που πλάστηκεν.
Στάλαμμα που 'τον εδώ στη χωρισιά
πάλι εσμίχτην, έγινεν θάλασσα·
πάλι το 'πιεν εκεί, λυτρώθηκεν
κι απ' εκείνο το 'θελεν γομώθηκεν.
Η ψυχή του λαλεί εκεί σαν εμέν,
Τις να 'ναι στον κόσμον όλον γοιαν εμέν·
ηύρα κείνον τον εγύρευγα εγώ
και απ' εκείνον τα 'μαθα ό,τι λαλώ·
φιλώ τον πάντα δίχου χείλη εκεί
και είναι δούλοι γοιαν εμέν χίλιοι εκεί.
Δεν χωρεί στην γλώσσα τα κάλλη του θεού·
έλα κάγου, λυγερέ, στον πόθον Του.
Τις έδωκεν την ψυχήν του, έζησεν·
τις εδώ τσακώθην, όλους νίκησεν.

Tell how you govern yourself with the saints.
Don't eat alone, invite the others.
Your eyes clearly see God,
you're so joyful, your clothes cannot contain you.
In the light you see God in the face;
I put my forehead at your door.
Who placed his head like a slave's
will tread on the head of the angel.
Like the saints, he will always be alive.
Death will not come to him like to others.
Whoever here will stick with you,
will sell and buy with you,
whoever has your love in his soul
to see what your eyes see.
has said: "In the 'tent', (it is) like a burial.
Come our soul, you too mourn over the burial."
You said: "How much are you saying up here!
What do you want from us, calling us?
On Earth the 'tent' treads, down below;
the soul walks on the Upper Side.
On Earth our 'tent' will perish,
and our soul will rejoice with the saints.
The soul has taken root out of joy;
since it has come from there, it is embittered.
Again his soul goes back to His place,
to be forever happy there in His desire.
It was light there; here it is blackened.
Once again it has become fiery with the light of God.
It has been caught for a while down on Earth;
once again it has gone up above where it was created.
Having been a drop here, in separateness,
it has merged in again, it has become the sea.
It has drunk it up again [it has gone up again?], it has been saved,
and filled with what it desired."
His soul speaks there like me,
"Who could there be in the whole world like me?"
"I found who I was looking for,
and from him I have learned what I speak.
I kiss him forever there without lips,
and there are a thousand servants like me there.
The beauty of God does not fit on the tongue:
come burn, my slender one, in His desire.
Who has given away his soul has lived;
who was broken here, has defeated all."
(Non-existence is eternal existence;
existence on this earth is perishable
.)

Paraphrase (Dedes)

[The poet Sultan Walad clearly is addressing his father Mevlana, who is probably already dead, and invokes him]

How you behave with the saints, tell us.
Don't enjoy the divine by yourself, let us share your divine life experience.
For now your eyes clearly see God
and you are so joyful your clothes cannot contain you.
With divine light you see God face to face
and in a show of piety I touch my forehead at the porch of your door.
Whoever has bowed his head like a slave
will tread on an angel's head.
Like the saints he will always be alive,
and he will not die like other human beings.
Whoever happens to have been reconciled with you here on Earth
and has given and taken with you;
whoever has your love in his soul,
so that he can see whatever your eyes see,
that person says: the soul in the body is like it is buried,
let our soul also mourn for that burial.

[Here dead Mevlana starts to speak of the relation of the soul to the body, and his experiences in Heaven]

And then you (Mevlana) said: How much are you saying here on Earth?
What do you want from us the departed, that you are calling?
The body of Man treads on Earth
while his soul walks above in Heaven.
Our human bodies will perish on Earth
while our soul will rejoice with the saints in Heaven.
The soul has grown roots in the joy of God,
but since it has departed there and come to Earth, it is embittered.
Yet people's soul will go back to the place of God
to be glad there always in His desire.
The soul was light there in Heaven, but when it came to Earth it became dark.
Yet here too, with the light of God, it has become bright.
For a little while it was attached to Earth
but it has gone back to Heaven where it was created.
And while it like was a drop here on Earth, a place of Separation of the Mortal from the Divine,
it has reunited with the Divine and become a sea.
The human soul has gone back there to Heaven and been saved
and it has been filled with what it desired, namely the Divine.

[Walad speaks again of his father Mevlana]

His soul (Mevlana's) speaks there in Heaven like I do now:
Who might there be in the whole world like me?

[Walad now apparently alludes to the meeting in Heaven of Mevlana with his friend and teacher Shams-e Tabrizi, who was secretly murdered in Konya. Mevlana thought that Tabrizi has permanently left Konya and kept looking for him, believing he was alive. For that reason he had travelled to Damascus twice. Walad had hidden the horrifying news from him to shield him. Mevlana resumes speaking.]

I found whom I was looking for [Tabrizi], and from him I have learned whatever I say.
I kiss him forever, without lips, there in Heaven
and there are servants of God like me there in the thousands.
The tongue cannot express the beauty of God.
Come burn, slender one, in His desire.
Whoever has given (God) his soul, has lived.
Whoever was crushed here on Earth, has defeated all.

Other editions

Burguière & Mantran (1952) Grégoire (1952), Mertzios (1958) Meyer (1895)

Με τους άγιους πώς δικαιέσαι λάλησε,
Μαναχός μη τρως, τους άλλους κάλεσε.
Φανερά τον θεόν θωρούν τα μάτια σου,
Δίνει χορούς -- αχ! τι χαρά! -- στη ματιά σου.
Με το φως του θεού θωρείς το πρόσωπο.
Θετνώ (?) γω στη θωριά σου το μέτωπο.
Τις κεφαλήν έθεκεν όγειον δούλου,
Να πατήση στο κεφάλι του αγγέλου.
Οιόν τους άγιους, πάντα να 'ναι ζωντανός,
Οιόν τους άλλους, μη του έρτη θάνατος.
Όγειος εδώ να κολλήση (?) μετά σεν,
Ν' αγοράση, να πουλήση μετα σεν
Όγειος έχει στη ψυχή αγάπη σου,
Να θωρή ό τι θωρούν τα μάτια σου.
Έμπαιν' εις το σκήνωμα οιόν την ταφή
Έλα, πέθανιε ψυχή μας στην ταφή!
Επεί σου είπα (?) εδώ πόσα λαλείς
Τι γυρεύεις από μάς, που μας καλείς;
Εις τη γη το σκήνωμά μας να χαθή,
Κι η ψυχή μας με τους άγιους να βρεθή!
Η ψυχή -- αχ! τι χαρά! -- φτερώτηκεν,
αφ' ού ήρτεν απ' εκεί πικρώτηκεν.
Πάλι του υπάγει η ψυχή στον τόπον του,
Να χαρή πάντα εκεί στον πόθον του.
Φως ήτον εκεί, εδώ μαυρώθηκεν,
Πάλι επί το φως του θεού πυρώθηκεν.
Κάμποσον κάτω στη γη επιάστηκεν,
Πάλι πήγεν στα ψηλά που πλάστηκεν.
Στ' άλλα(γ)μα που πετούν εδώ στη χωρσιά,
Πάλι εις μόχτων εμπαίνουν θάλασσα.
Πάλι του πήγεν, εκεί λυτρώθηκεν,
Κι απ' εκείνο το θήλυν (?) γομώθηκεν.
Η ψυχή του λαλεί εκεί σαν εμέν:
Τις να 'ναι στον κόσμον όλον οιάν εμέν;
Ηύρα κείνον <πού?> τον γύρευγα εγώ,
Κι απ' εκείνον τα 'μαθα ό τι λαλώ.
Φιλώ τον πάντα δίχως χείλη εκεί,
Κι είναι δούλοι οιάν εμέν χίλιοι εκεί.
Δεν χωρεί στην γλώσσα τα κάλλη του θεού·
Έλα κἀγώ λυρίσω τον πόθον του.
Τις έδωκεν την ψυχήν του, έζησεν·
Τις εδώ τζακώθη[ν], όλους νίκησεν.

Με τους άγιους πώς δικιέσαι λάλησε,


Δε χωρεί-- αχ! -- τη χαρά στη ματιά σου.

Θέκνω 'γω στη θωριά σου το μέτωπο.

Να πατήση στο κεφάλι σου άγγελος.

Οιόν τους αγγέλους, μη του έρτη θάνατος.





Έλα, πέθανιε ψυχή μας στην θανή!
Είπες, είπα εδώ πώς (α)λαλείς











Στ' άλλα(γ)μα που πατούν εδώ στη χωρσιά,

Πάλι που πήγεν, εκεί λυτρώθηκεν,
Κι απ' εκείνο το θηλίν γυμνώθηκεν.










με τους άγιους, πώς δοκάση, λάλησε,
μαναχός με προς τους άλλους κάλεσε.
φανερά τον θεόν θωρούν τα μάτια σου,
δεν χωρείς αχ την χαρά σε μάτια σου.
με το φως του θεού θωρείς το πρόσωπο,
... το μέτωπο.
τις κεφάλιν έθηκεν όγιον δούλου,
να πατήση στο κεφάλιν του άγγελου;
όγιος αν το να καλέση μέτωπον:
... μέτωπον.
πού 'ν τις άλλος πάντα να 'ναι ζωντανός;
πού 'ν τις άλλος μη τον έρτη θάνατος;
όγιος έχει στην ψυχήν αγάπη σου,
να θωρή, ότι θωρούν τα μάτια σου.
όγιον εις το σκήνωμα?
... ψυχή μας ....
... το σκήνωμα κατώνεται,
η ψυχή απάνω μύρια τέρπεται.
... το σκήνωμά μας να χαθή,
και ψυχή μας με τους άγιους να βρεθή.
η ψυχή αχ την χαρά φυτρώθηκεν,
... εκεί πικρώθηκεν.
πάλι υπάει η ψυχή στον τόπον του,
να χαρή πάντα εκεί στον πόθον του.
φως απάνω εκεί εδώ μακρώθηκεν,
πάλι επί το φως του θεού πυρώθηκεν.
και μέσα στα σύννεφα επιάστηκεν,
πάλι επήγεν στα ψηλά που πλάστηκεν.
στ' άλλ' από θεόν εδόσθη χωρισιά,
πάλι έδωκε των αγίων πελασιά.
πάλι των παθών εκεί λυτρώθηκεν,
και απ' εκείνο το παιδίν (?) γομώθηκεν.
η ψυχή του λαλεί εκεί σαν εμέν,
τις να 'ναι στον κόσμον άλλον, οίδαμεν.
ηύρα εκείνον του λ... έφαγα εγώ,
και απ' εκείνον τα 'μαθα ότι λαλώ.
... φιλώ τον πάντα δίχως χείλι' εκεί
και είναι δούλοι σαν εμέν χίλιοι εκεί.
δεν χωρεί στην γλώσσα τα καλά του θεού,
... στον πόθον του.
τις έδωκεν την ψυχήν του, έζησεν·
τις εδώ τσακώθην, όλους νίκησεν.
Burguière & Mantran (1952) Grégoire (1952), Mertzios (1958) Meyer (1895)

Speak with the saints as you are entitled to,
don't eat alone, invite the others.
Clearly your eyes see God,
He dances -- ah! such joy! -- in your glance.
With the light of God you see the face.
I lower my forehead before your sight.
Who holds his head like a slave's,
let him tread on an angel's head!
Like the saints, may he always stay alive,
Like the other (saints), let death not come to him.
Whoever attaches themselves to you (as a disciple),
Let him buy and sell with you.
Whoever has love in their soul for you,
let them see what your eyes see.
Enter this hut [i.e. the body] like entering the tomb:
Come, die, our soul, in this tomb!
Since I have told you everything you are saying here,
what do you want from us, calling us?
The hut [body] treads below, on Earth,
the soul walks up above.
May our hut [body] be lost on Earth
and may our soul be found with the saints!
The soul—ah, joy!—has taken wing:
since it had come from up there, it had been embittered.
Again the soul rises to Him, in His residence,
to rejoice forever in its desire for Him.
It was light there, here it is blackened,
(but) it is inflamed again with the light of God.
It was detained for a while down here on Earth,
it has ascended into the heights where it was created.
In the change (?) where souls fall, here, in exile,
they enter back into a sea of struggle.
Since the soul has returned to Him, there it is saved,
and it is filled with the feminine principle (?).
His soul speaks there like me:
Who might there be in the whole world (as lucky) as me?
I've found who I was looking for,
and from him I have learned what I speak.
I kiss him forever there without lips,
and there are a thousand servants like me there.
The tongue cannot expres the beauties of God:
come, let me too sing of desire for Him.
Who has given away his soul has lived;
who was seized here, has defeated all.
(Non-existence is eternal existence;
existence on this earth is perishable
.)

Tell us how you deal with the saints,


You cannot contain-- ah! your joy in your glance.

I place my forehead before your sight.

so an angel can tread on your head

Like the angels, let death not come to him.





Come die our soul in death!
You've spoken, I've spoken here, how you speak











In the change of clothing [i.e. the body]
in which [the souls] tread here in exile, ...
Who has gone back, is saved there,
And is stripped of that noose.











who was crushed here, has defeated all.
Speak how you wait with the saints,
invite me on your own to the others.
Clearly your eyes see God,
you can't fit him, out of joy, in your eyes.
With the light of God you see the face,
... the forehead.
Who has placed their head like a slave's,
to tread on the head of an angel?
Whoever, if to invite a forehead:
... forehead.
Where else is there one who is a saint, to be alive forever?
Where is there someone else, death should not come to?
Whoever has your love in their soul,
will see what your eyes see.
Like in the hut [= body] (?)
... our soul....
....
....
... let the hut [body] be laid low,
the soul above enjoys a myriad things.
... our hut [body] will be lost,
and our soul will be found with the saints.
The soul, out of joy, has taken root,
... there it has been embittered.
Again the soul goes to its place,
to rejoice there forever in its desire.
The light up there has been lengthened here,
again it is fiery in the light of God.
And it is caught in the clouds,
it has gone back to the heights where it was created.
Separation has been imposed on the other by God,
yet he has made an approach to the saints.
Again it is saved from suffering there,
and it is filled with that child (?).
His soul speaks there like me,
we know who there might be in the [other] world still.
I found that one, his λ... I have eaten,
and from him I have learned whatever I speak.
... I kiss him forever without lips there
and there are a thousand servants like me there.
The good things of God do not fit on the tongue,
... in his desire.
Who has given his soul, has lived;
who is crushed here, has defeated all.
Meyer (1895) Salemann (1891)von Hammer (1829)

με τους άγιους, πώς δοκάση, λάλησε,
μαναχός με προς τους άλλους κάλεσε.


φανερά τον θεόν θωρούν τα μάτια σου,
δεν χωρείς αχ την χαρά σε μάτια σου.
με το φως του θεού θωρείς το πρόσωπο,
... το μέτωπο.
τις κεφάλιν έθηκεν όγιον δούλου,
να πατήση στο κεφάλιν του άγγελου;
όγιος αν το να καλέση μέτωπον:
... μέτωπον.
πού 'ν τις άλλος πάντα να 'ναι ζωντανός;
πού 'ν τις άλλος μη τον έρτη θάνατος;
όγιος έχει στην ψυχήν αγάπη σου,
να θωρή, ότι θωρούν τα μάτια σου.
όγιον εις το σκήνωμα?
... ψυχή μας ....
...
...
... το σκήνωμα κατώνεται,
η ψυχή απάνω μύρια τέρπεται.
... το σκήνωμά μας να χαθή,
και ψυχή μας με τους άγιους να βρεθή.
η ψυχή αχ την χαρά φυτρώθηκεν,
... εκεί πικρώθηκεν.
πάλι υπάει η ψυχή στον τόπον του,
να χαρή πάντα εκεί στον πόθον του.
φως απάνω εκεί εδώ μακρώθηκεν,
πάλι επί το φως του θεού πυρώθηκεν.
και μέσα στα σύννεφα επιάστηκεν,
πάλι επήγεν στα ψηλά που πλάστηκεν.
στ' άλλ' από θεόν εδόσθη χωρισιά,
πάλι έδωκε των αγίων πελασιά.
πάλι των παθών εκεί λυτρώθηκεν,
και απ' εκείνο το παιδίν (?) γομώθηκεν.
η ψυχή του λαλεί εκεί σαν εμέν,
τις να 'ναι στον κόσμον άλλον, οίδαμεν.
ηύρα εκείνον του λ... έφαγα εγώ,
και απ' εκείνον τα 'μαθα ότι λαλώ.
... φιλώ τον πάντα δίχως χείλι' εκεί
και είναι δούλοι σαν εμέν χίλιοι εκεί.
δεν χωρεί στην γλώσσα τα καλά του θεού,
... στον πόθον του.
τις έδωκεν την ψυχήν του, έζησεν·
τις εδώ τσακώθην, όλους νίκησεν.

μη τις άγιος πώς δοκάση λαλήση
μοναχός μη προς τους άλλους καλέση
(με τους αγίους ... δοκάσαι λαλήσαι
... με ... καλέσαι).
φανερά τον θεόν θεωρούν τα μάτια σου
δεν χωρείς αχ την χαρά ...ιά σου.
με το φως του θεού θεωράς το πρόσωπο,
... το μέτωπο.
τις κεφαλήν έθηκεν ... δούλου,
να πατήση στο κεφάλι του αγγέλου;
όποιος εδώ να καλέση μήνυσιν
ν' αγοράση να ... μήνυσιν.
πού 'ν τις άγιος πάντα να 'ναι ζωντανός;
πού 'ν τις άλλος μη τον έρτη θάνατος;
όποιος είσαι ... αγάπη σου
να τηρή ότι τηρούν τα μάτια σου.
έμβαιν' εις το σκήνωμα ...
έλα σιμά και ψυχή μας ...
... εδώ πόσα λαλείς
τι ...ς άγιέ μας πόσας καλείς.
... το σκήνωμα κάτω πατεί
η ψυχή επάνω μύρια τέρπεται.
... το σκήνωμά μας να χαθή
και ψυχή μας με τους αγίους να βρεθή.
η ψυχή αχ την χαρά ...ν
άφιν' ... εκεί ...ν.
πάλι πετά η ψυχή 'ς τόπον του,
να χαρή πάντα εκεί 'ς τον πόθον του.
φως ήτον εκεί εδώ ...ν
πάλι άγει το φως του θεού ...ν.
και ίσα 'ς τα ... επιάσθηκεν,
πάλι επήγεν 'ς τα ψηλά που πλάσθηκεν.
'ς τα ... έδωσε χωρισιά,
πάλι ...
πάλι ... εκεί λυτρωτικόν
και αποκινώ (απ' εκείνου?) το ...ωτικον.
η ψυχή του λαλεί εκεί σαν εμέν,
τις να 'ναι (πατεί?) 'ς τον κόσμον άλλον ... εμέν.
ηύρα εκείνον ... εγώ
και απ' εκείνον τα μαθα ότι λαλώ.
φιλώ τον πάντα δίχω[ς] χείλι' εκεί
και είναι δούλοι σαν εμέν χίλιοι εκεί.
δεν χωρεί 'ς την γλώσσα τα καλά του θεού,
έλα ... 'ς τον πόθον του.
τις έδωκεν την ψυχήν του εις εσέν;
τις εδώ τζακώθην, όλους νίκησεν;

με τους αγιους πως ... λαληση
μητρος τους αλλους καληση.


φανηρατον θειον (θεον?) ... τα ματια σου
συνχωρησαι αχθην (αχ! την?) χαρα εις τα ματια.
μη το φως του ... θειου του πρωσοπου
Sant Augustin ... μη το πω (ειπω?).
την κεφαλην χθικην ... δουλου
να πατησει εις το κεφαλι του.
...
...
...
...
...
...
...
...
αγιος ειπα εδο πωσα λαλεις
... ποσας καλεις.
...
...
...
...
αχθην (αχ! την?) χαθαροτικην
αφην αρετην εκει πικροτικην.
beli ...
να χαρα παντα εκει εις τον πονησον.
φως εκει ... εδο μακροτικην
beli το φως το θεοπροτικην.
... υπαστικην
... βελι ειπεν εις τα πσιλα ... πελαστικην.
εις τα .. εδο
...
... λυτροτικην
... εκεινο γνωμοτοκην.
... λελει ελει σαν αμην
της νανη εις τον κοσμο αλλον αμην.
...
κι εκεινον τα μαθη ο τι λαλω.
φιλω τον παντα ... εκει
... εκει.
συνχωρη εις την καλοσυνη καλλα τοπον σου
... εις τον ποθον σου.
της ...
της ...

Meyer (1895) Salemann (1891)von Hammer (1829)

Speak how you wait with the saints,
invite me on your own to the others.


Clearly your eyes see God,
you can't fit him, out of joy, in your eyes.
With the light of God you see the face,
... the forehead.
Who has placed their head like a slave's,
to tread on the head of an angel?
Whoever, if to invite a forehead:
... forehead.
Where else is there one who is a saint, to be alive forever?
Where is there someone else, death should not come to?
Whoever has your love in their soul,
will see what your eyes see.
Like in the hut [= body] (?)
... our soul....
...
...
... let the hut [body] be laid low,
the soul above enjoys a myriad things.
... our hut [body] will be lost,
and our soul will be found with the saints.
The soul, out of joy, has taken root,
... there it has been embittered.
Again the soul goes to its place,
to rejoice there forever in its desire.
The light up there has been lengthened here,
again it is fiery in the light of God.
And it is caught in the clouds,
it has gone back to the heights where it was created.
Separation has been imposed on the other by God,
yet he has made an approach to the saints.
Again it is saved from suffering there,
and it is filled with that child (?).
His soul speaks there like me,
we know who there might be in the [other] world still.
I found that one, his λ... I have eaten,
and from him I have learned whatever I speak.
... I kiss him forever without lips there
and there are a thousand servants like me there.
The good things of God do not fit on the tongue,
... in his desire.
Who has given his soul, has lived;
who is crushed here, has defeated all.

Unless one who is a saint waits speaking
Unless alone he invites to the others
(Or: with the saints ... to wait to speak
... me ... to invite).
Clearly your eyes see God
You don't fit, out of joy, your ...ιά.
With the light of God you see the face,
... the forehead.
Who has placed the head ... of a slave,
to tread on the head of an angel?
Whoever is here will invite a message
to buy to ... a message.
Where is there one who is a saint, to be alive forever?
Where is there someone else, death should not come to?
Whoever you are ... your love
to observe whatever your eyes observe.
Enter the hut ...
Come close by, and our soul ...
... here how much you say
what ...ς, oh our saint, how many you invite.
... the hut treads below
the soul above enjoys a myriad things.
... our hut will be lost
and our soul will be found with the saints.
the soul, out of joy, ...ν
leave ... there ...ν.
Again the soul flies to its place,
to rejoice there forever in its desire.
It was light there, here ...ν
Again it leads the light of God ...ν.
and straight to the ... it was caught,
it has gone back to the heights where it was created.
In the ... he gave separate shares,
again ...
again ... there of salvation
and I put away (Or: From it?) the ...ωτικον.
His soul speaks there like me,
who might there be (who treads?) in the world, another ... me.
I found him ... I
and from him I have learned whatever I speak.
I kiss him forever without lips there
and there are a thousand servants like me there.
The good things of God do not fit on the tongue,
come ... in his desire.
Who has given his soul to you?
Who is crushed here, has defeated all?

with the saints how... to speak,
of the mother, to invite the others.


made apparent divine (god?) ... your eyes
to forgive αχθην (ah! the?) joy in the eyes.
Lest the light of ... his divine face
Saint Augustin ... that I won't say it.
the head χθικην ... of a slave
to tread on his head.
...
...
...
...
...
...
...
...
A saint, I said here, how much you say
... how many you invite.
...
...
...
...
αχθην (ah! the?) χαθαροτικην
from virtue there embittering.
Indeed ...
lo! joy forever there in the you take pains.
Light there ... here lenghtening
indeed the light God-προτικην.
... υπαστικην
... indeed he said in the heights ... approaching.
In the .. here
...
... of salvation
... that, opinionating.
... λελει ελει like amen
hers to be in the world any more, amen.
...
and him to learn those things, whatever I speak.
I always kiss him ... there
... there.
He forgives in kindness well your place
... in his desire.
her ...
her ...

Gazal 81

Arabic script

Dedes (1993)

Να ειπώ εδώ ρωμαίικα, ήκουσες καλή ρόδινη
τ' είδες εις ση εστία μου, να έλθης αν σε φαίνη.
Πόσα λαλείς γοιον παιδίτζι, Πείνασα εγώ, θέλω φαγί.
Πόσα λαλείς γοιον το γιόρον, Ρίγωσα εγώ, θέλω γωνή.
Πόσα λαλείς, Η ψιλή μου καυλώθηκεν, θέλω μουνί.
Η ψυχή μου μαυρώθηκεν, ηύρα νερό να λούνη.

I'll speak here in Greek: you've heard, my fair rosy girl,
what you have seen in my hearth. Come if it seems right to you.
How you speak like a little child: "I'm hungry, I want food!"
How you speak like an old man: "I'm trembling [from cold], I want [to sit in the] corner!"
How you speak, "my 'thin one' is horny, I want pussy!"
My soul is blackened; I have found water to bathe.

Other editions

Burguière & Mantran (1952)Grégoire (1952), Mertzios (1958)

Ν' είπω εδώ ρωμαϊκά, ν' ακούς εσύ, καλή ραδινή.
Δίδεις εσύ, αστεία μου, να λίθος... φανή.

Πόσα λαλείς, οιόν παιδίτζι... εγώ θέλω φωνή.
Πόσα λαλείς οιόν το... ρίξα εγώ· θέλω γονή.
Πόσα λαλείς η ψυχή μου (?) ...θηκεν, θέλω μονή.

Η ψυχή μου μαυρώθηκεν: ηύρο νερό να λύνη (?).

Ν' είπω εδώ ρωμαϊκά, γι' άκ'σε, καλή ραδινή.
Δίδεις εσύ, αστεία μου, ν' αληθώς... φανή. /
Εις τη γεια μου, να λυθής αν σοι φανή.
Πώς (α)λαλείς, οιόν παιδί της Μπίσνας/Μπνίσας εγώ θέλω φανή.
Πώς (α)λαλείς, οιόν γιαβρούν (της) ρήγισσας, εγώ θέλω γονή.
Πόσα λαλείς η ψυχή μου κωφώθηκεν, θέλω μονή./
Πώς (α)λαλείς, η ψωλή μου καυλώθηκεν, θέλω μουνί.
Η ψυχή μου μαυρώθηκεν: ηύρο νερό να πλύνη.

Burguière & Mantran (1952)Grégoire (1952), Mertzios (1958)

I'll speak here in Greek, so you can listen, fair and slender (girl).
You agree, my delight, to the rock to appear... .

However much you say, like a little child... I want a voice.
However much you say, like a... I have thrown away (?): I want a parentage.
However much you say, my soul (?) ..., I want a convent.

My soul is darkened: I've found water to clear it up (?).

I'll speak here in Greek, do listen, fair and slender (girl).
You agree, my delight, to truly... appear. /
For my health, be unbound if it seems right to you.
How you say, like a child of [Bisna = Bithynia?], I will reveal.
How you say, like the queen's child: I want a parentage.
However much you say, my soul is deaf, I want a convent./
How you say: my dick is horny, I want pussy.
My soul is darkened: I've found water to wash.

Gazal 504

Arabic script

Dedes (1993)

Τα μάτια τα είδα μετά σεν τις είδεν;
γοιο σεν, καλούτσικη, εις τον κόσμον τις είδεν;
[ντ] η θέα σου έκαψέ με και σεν πάλι γυρεύγω
εχάθηκα για σεν και κανείς να ήτο να με βρην.
Εις τον πόθο σου επά κλαίγω και κονώνω τα δάκρυα·
φωνάζω και λαλώ σε με 'πατόν πάλι να έρθην.
Άκουγε και θώρει εγώ για κείτην τι 'παθα,
αφρίζει και λαλεί τούτο το θιάμα να μου 'ρτήν.
Βαλέντ χάνει σεν, για σεν ουδέ τρώγει, ουδέ κοιμάται·
εγώ το θέλω έγινεν, κανείς να μη το είπην.

The eyes I have seen with you, who has seen them?
Who in the world, my pretty one, has seen someone like you?
Your sight has burned me, and I seek you again.
I am lost for you, and would that noone would find me.
For your desire I cry here, and I void tears.
I shout and cry out for you, to come back to me myself.
Listen and look at what I have suffered for her [?]
This marvel froths and speaks to come to me.
Walad is losing you; for you he neither eats nor sleeps.
Let no man say, that what I wanted has happened.

Other editions

Burguière & Mantran (1952)Grégoire (1952), Mertzios (1958)

Τα μάτια τα ... μετά μέναν (?) τις είδεν;
Τόσον καλούτσικη εις τον κόσμο να (?) τους (?) είδουν.
[ντ] η θέα σου έκαψέ με, κ' εσέν πάλι γυρεύγω·
Εχάθηκα για σεν κ' έκανες ... να με βρούν.
Εις τον πόθον σου ικλαίγω και κωφώνω τα δάκρυα·
Φωνάζω και λαλώ σε μέναν πάλι να έρτουν.
Άκουγε και θώρει εγώ για κείνην τι πάθα.
Υβρίζει και λαλεί τούτο το θέαμα να μου ρωτούν.
Βέλεντ χάνει σέν(α)· ουδέ τρώγει, ουδέ κοιμάται·
Εγώ ότι θέλω έγινεν· κάνες να μη το είπουν (?).

Τα μάτια τα είδα, μετά μέναν (?) τις είδεν;


Εχάθηκα για σεν και κανείς [δεν ήλθε] μήτε να με βρούν.
Εις τον πόθον σου ικλαίγω και σκοτώνω (?)/κενώνω τα δάκρυα·

Άκουγε και θώρει εγώ για κείνην τι 'γιανα.


Εγώ τι θέλω γίνειν, κανείς να μη το ειπείν.

Burguière & Mantran (1952)Grégoire (1952), Mertzios (1958)

The eyes... after me (?) who has seen them?
So beautiful in the (to seen them?).
[ντ] Your appearance has burned me, and I still seek you;
I am lost for you, and you have made it so they will find me (dead?).
I cry for desire of you, and make my tears silent;
then I should and command (?) that they come back to me.
Listen and look at what I have suffered for her sake .
She curses and bids others ask me about this vision.
Walad is losing you; he neither eats nor sleeps.
What I want has happened; you have managed it so that they don't say anything (?).

The eyes I have seen , after me who has seen them?


I am lost for you, and noone [has come] even to find me.
I cry for desire of you and kill (?)/void my tears;

Listen and look at what has become of me for her sake.


What I want to happen, let noone say.

Gazal 582

Arabic script

Dedes (1993)

...
Έλα απόψε κοντά μου, χρυσή κυρά.
...
Έλα 'δώ να ιδώ κ' εγώ καρδιά, χαρά.

(If you want me to be full of life)
Come near me tonight, golden lady.
(Day and night the blessedness emanating from you comes from your beauty)
Come here so I too can see a heart, (my) joy.

Other editions

Burguière & Mantran (1952)Grégoire (1952), Mertzios (1958)
...
Έλα απόψε κοντά μου, χρυσή κυρά.
...
Έλα 'δώ για να δώκ(ω) εγώ καρδιά χαρά.



Έλα 'δώ να ιδώ κ' εγώ καρδιά χαρά.
Burguière & Mantran (1952)Grégoire (1952), Mertzios (1958)
(If you want me to be full of life)
Come near me tonight, golden lady.
(Day and night the blessedness emanating from you comes from your beauty)
Come here, so I can give joy to (your?) heart.



Come here so I too can see heart, joy.

Gazal 885

Dedes (1993)

Αφέντη, από καρδιά πάντα θέλω
του θυρού σου το χώμα ναν το φιλώ·
τι δεντρί 'μαι εγώ, να 'ξευρα τούτο,
όπου τρέμω για σέναν γοιον το φύλλο.
Εσύ φιλείς εμένα για τη ζωή <τού>τη·
εγώ εσένα αφέντη δεν σε φιλώ.
Εκείνον που μισείς εσύ να μισώ·
εκείνον που το θέλεις να μη φιλώ.
Χιλιάδες οι ψυχές, χώμα έγιναν·
οι χίλιοι π<ρ>όφτασαν στο σον το χείλο.
Στο μεϊντάνι σταφύλια παντού φαγιά
απέ τα χέρια σου πέφτου και κυλού.
Αγάπη σου πηγαίνει γοιον ποτάμι
κ' εγώ γυρίζω μέσα γοιον το μύλο.
Ο κόσμος θέλει με κ' εγώ εφεύγω·
και συ φεύγεις κ' εγώ εσένα θέλω.
Το πωρικό το πικρό δώσ' το άλλους·
εμένα δώσε συ εγλυκύ μήλο.
Κακός αγκάθι 'ναι και κλαίει πάντα·
εμένα ποίσε με άθι να γελώ.
Βαλέντ λα<λά> στου Μαυλανά τα θύρια·
εγώ θωρώ θάλασσα κι άλλοι πηλό.

Master, from my heart I always want
to kiss the ground at your door.
What kind of a tree am I, I'd like to know,
to tremble for you like a leaf.
You kiss me for [throughout] this life;
I do not kiss you, master.
Whom you hate, I will hate.
Whom you desire, I will not kiss.
There are thousands of souls, they have become dust.
The thousand managed to get to your lips.
In the square, grapes, food everywhere
fall and flow from your hands.
Your love goes forth like a river,
and I turn in it like a mill.
The world wants me, and I am leaving.
You are leaving too, and I want you.
Give the bitter fruit to others,
to me, give a sweet apple.
A bad man is a thorn, and always cries.
Make me a flower, so I can laugh.
Walad speaks at Mevlana's doors:
I see the sea, and others see mud.

Other editions

Burguière & Mantran (1952)Grégoire (1952), Mertzios (1958)

Αφέντη, από καρδιά πάντα θέλω
Να θωρώ σου το χώμα, να το φιλώ.
Τι δέντρ(ο) είμαι εγώ -- να ξεύρα τούτο --
Οπού τρέμω για σένα οιόν το φύλλο;
Εσύ φιλάς εμένα για τη ζωή
Εγώ εσένα, αφέντη, δεν σε φιλώ.
Εκείνον που μισάς εσύ, να μισώ.
Εκείνον που το θέλεις, να μη φιλώ.
Χιλιάδες οι ψυχές χώμα έγιναν,
Οι χίλιοι που φτασαν .... (?)
Στο μεϊντάν' είν' σταφύλια παντοδαπά (?)
Επί τα χέρια σου πέφτω και κυλώ (?)
Αγάπη σου πηγαίνει οιόν ποτάμι
Κ' εγώ γυρίζω μέσα οιόν το μύλο.
Ο κόσμος θέλει με κ' εγώ <τον?> φεύγω·
Κ' εσύ φεύγεις, κ' εγώ εσένα θέλω.
Το ποντικό το πικρό δος το άλλους·
Εμένα δος εσύ εγλυκύ μήλο.
Κακός αγκάθι 'ναι, και κλαίει πάντα·
Εμένα πιάσε με άθη να γελώ.
Βέλεντ λαλεί στο Μεβλάνα τη θωριά (?)
Εγώ θωρώ θάλασσα (?)










Οι χίλιοι που φτασαν το σον το χείλο
Στο μεϊντάν' είν' σταφύλια παντού φαγιά





Το 'πωρικό το πικρό δος το άλλους·



Βέλεντ λαλεί στο Μεβλάνα τη θύρα
Εγώ θωρώ θάλασσα κ' άλλοι γιαλό.

Burguière & Mantran (1952)Grégoire (1952), Mertzios (1958)

Master, with all my heart I constantly want
to gaze on your earth [tomb], to kiss it.
What kind of a tree am I, I'd like to know,
to tremble for you like a leaf?
You kiss me for [throughout] life;
I do not kiss you, master.
Who you hate, I must hate.
Who you desire, I must not kiss.
(Or: Who you hate, I want to hate,
Him who you do not want me to kiss.)
Thousands of souls have become dust,
those thousands who have reached .... (?)
In the square there are grapes of all sorts (?)
I fall at your hands and roll (?)
Your love goes like a river
and I turn in it like a mill.
The world claims me and I flee (it?);
you flee, though I claim you.
Give the bitter nut to others,
give me the sweet apple.
A bad man is (like) a thorn, and cries without stop;
gather flowers for me, so I can laugh.
Walad speaks to Mevlana (about) his vision (?)
I see a sea (?)












The thousand who have reached your lip
In the square there are grapes, food everywhere





Give the bitter fruit to others;



Walad speaks at Mevlana's door
I see the sea and others see the beach .

Rumi: Museum of Konya ms 67 (+ University of Istanbul ms F 334) ff 45v-46r

Rumi's verses are macaronic with (Persian) and Arabic (which Rumi calls "Saracen" in Greek). Dedes says the Arabic verse is in imitation of the Koran.

Arabic script

Dedes (1993)

Πού είσαι συ, αφέντη μου (όμοια ευεργετικέ κι όμοια φεγγαροπρόσωπε)
Να είπω σαρακηνικά (πώς είμαι εγώ και πώς είσαι συ).
(Ω λαέ, ήρθαμε σε σας με την πρόθεση να θυσιαστούμε για την αγάπη σας)
(από τότε που σας είδαμε οι επιθυμίες μας έγιναν φανερές).
(Αν μου δώσεις ένα κρασί, εγώ θα χαρώ κι αν εσύ πάλι με βρίσεις, εγώ πάλι θα χαρώ.)
Αφέντη ό,τι θέλεις συ, θέλω και παρακαλώ.
(αν εμέθυσεν ο δούλος άκου εσύ τώρα λόγια κομματιασμένα.)
Βοήθησ' με κανάκι μου, σήμερα παρακαλώ.
...
Πού είσαι τσελεμπή, πού είσαι, έη πού 'σαι; αγαπώ σε.
(Όντας χωρίς υπόληψη, χωρίς υπερηφάνεια, την πνοή τώρα της καρδιάς μου αναζήτα.)

Where are you, my Master (in the same way beneficial and moon-faced)
Let me say in Saracen (what I am like and what you are like)
(O people, we came to you meaning to be sacrificed for your love)
(Since we have seen you our desires have become apparent)

(If you give me a cup of wine, I will rejoice, and if you curse at me, I will still rejoice.)
Master, whatever you want, I want and beg for.
(If your servant is drunk, now hear broken words)
Help me my lovely, today I beg you.
[2 Persian verses omitted]
Where are you, sir, where are you, hey where are you? I love you.
(Being of no repute, with no pride, now seek the breath of my heart.)

Other editions

Burguière & Mantran (1952)Grégoire (1952), Mertzios (1958)
πού είσαι εσύ, αφέντη μου ...
να είπω σαρακηνικά (?) ...
αφέντη, ό τι θέλεις, θέλω και παρακαλώ
βοηθείς με, κανάκι μου· σήμερα παραλαλώ.
πού είσαι, τσελεμπή, πού είσαι, έι, πού 'σαι· αγά, πού 'σαι.
Burguière & Mantran (1952) Golpinarli (1951)
Where are you, my Master? (Who are who does good and at the same time has a face [beautiful] like the moon.)
Let me say in Saracen (?) (how you are and how I am).
(O people, we came to you meaning to be sacrificed for your love)
(Since we have seen you our desires have become clear)

(If you give me a glass of wine, I will be happy; if you insult me, I will be happy.)
Master, whatever you want, I want and beg for.
(Since this servant is drunk, do listen to futile and scattered words.)
You're helping me, my lovely; today I am babbling.
Where are you, sir, where are you, hey where are you? My lord, where are you?
(Now that we have abandoned all pride and repute, seek out our heart.)
Where are you my master? the dispenser of benevolence and the moon-faced charmer?
I will say in Sarrazin who I am and who you are.
I came to you, friend to be sacrificed for love,
and when I saw you my desires were magnified.
If you give me a glass of wine, I'll be happy. and if you abuse me, I'll be happy.
My lord, what you desire I desire and I seek.
When I am drunk, listen to my babbling. O Lord, help me in my chattering!
Where are you Chelabi Where are you? Where are you, dear? Where?
I have abandoned pride and principles, console my heart!

Rumi: Museum of Konya ms 67 (+ University of Istanbul ms F 334) ff 273v

Arabic script

Dedes (1993)

Αφέντης μας έν κι αγαπούμεν τον
κι απ' εκείνον έν καλή η ζωή μας.
Γιατί γύρισες, γιατί βρώμισες;
πε με τι έπαθες, πε με τι έχασες!
(Άι καρδιά μου, άι ψυχή μου!
άι το ετούτο μου, άι το εκείνο μου,
αχ σπίτι μου, αχ στέγη μου!
Αχ θησαυρέ μου, αχ χρυσοπηγή!
)
Έλα καλέ μου, έλα σάχη μου·
χαρά δε δίδεις, δος μας άνεμο!
Που διψά πίνει, που πονεί λαλεί·
μηδέν τσάκωσες, καλέ, το γυαλί;

He is our Master and we love him
and because of Him our life is good.
Why have you come back, why did you get dirty?
Tell me what happened to you, tell me what you have lost!
(Oh my heart, oh my soul,
oh my this, oh my that,
ah, my house, ah my shelter!
Ah, my treasure, ah golden spring!)

Come my darling, come my shah,
you give no joy: give us the wind!
Who thirsts, drinks; who hurts, cries out;
darling, have you smashed the glass?

Other editions

Burguière & Mantran (1952)Grégoire (1952), Mertzios (1958)
αφέντης μας είν', και αγαπώμεν τον,
κι απ' εκείνο 'ναι καλή η ζωή μας.
γιατί γύρισες, γιατί 'φόρμησες;
'πε με τι παθες, 'πε με τι χασες!
έλα, καλέ μου, έλα, σιάχι μου!
χαρά δε δίδεις; δος μας άνεμο.
που διψά πίνει, που πονεί λαλεί.
μηδέν τζάκωσες, καλέ, το γυαλί (?).
Burguière & Mantran (1952)Grégoire (1952), Mertzios (1958)

He is our Master and we love him,
and because of Him our life is good.
Why are you back, why have you rushed?
Tell me what happened to you, tell me what you have lost!

...
Come my darling, come my shah.
You give no joy? Give us the wind!
Who thirsts, drinks; who hurts, cries out;
darling, have you smashed the glass (?)

Rumi: Museum of Konya ms 67 (+ University of Istanbul ms F 334) ff 290v

Arabic script

Dedes (1993)

Καλή τύχη απάνω σου, έη αφέντη τσελεμπή,
(μεσάνυχτα στ' όνομά μας την μεγαλοσύνη αναζητάς.)
(Με μαύρα ρούχα και ραβδί γυρίζω σαν) καλόγερος
(και με τουρμπάνι και κοντάρι ξένος γίνομαι άραβας.)
(Είσαι το κάθε τι που είμαι, εμίρη εσύ, εμέθυσες σκληρέ λιονταροπιάστη.)
(Όποια γλώσσα θέλεις μίλα, Χοσρόη, γλυκοχείλη.)
Ήρτε με η αγάπη σου, κάηκα παράταιρα·
(Είσαι του θεού το φως ή μήπως είσαι συ θεός, άγγελος ή προφήτης.)
Καλή μέρα λιγερέ, πώς <εί>στεν, καλά 'στεν;
Άς κλέβεις, τσελεμπή, έμπα έσω, έλα 'δώ.
(Ξεχάσου μια στιγμήν εσύ που έχεις γλυκειά την χάρη.)

Good luck be with you, oh Sir and Master
(at midnight in our name you seek greatness)
(With black clothes and a walking stick I wander like) a monk.
(And with a turban and a pole, I became a stranger, an Arab.)
(You are everything I am, my lord; you're drunk, tough lion-tamer.)
(Speak whatever language you want, sweet-lipped Khusrow.)
Your love has come to me, I am strangely burned.
(Are you God's light, or might you be a god, an angel, or a prophet?)
Good day, my slender one, how are you, are you well?
You can keep stealing, sir, get inside, come here.
(Forget yourself for a moment, you with such sweet grace.)

Other editions

Burguière & Mantran (1952)Grégoire (1952), Mertzios (1958)
καλή τύχη απάνω σου, έι, αφέντη τσελεμπή!
... καλόγερος.
ήρτε με αγάπη σου και κάηκα παράφορα (?).
καλή μέρα, λιγυρέ! πώς (εί)στε; καλά 'στε;
εσύ κελεύεις, τσελεμπή! έμπα πίσω, έλα 'δώ.



καλή μέρα, λιγυρή, πού 'στην, καλώς την.
εσύ χαλεύεις, τσελεμπή! έμπα πίσω, έλα 'δώ.
Burguière & Mantran (1952)Grégoire (1952), Mertzios (1958)
Good luck be with you, oh Sir and Master!
... monk.
Your love has come to me, and I am insufferably burned (?).
Good day, my slender one, how are you, are you well?
You command, sir! Get back inside, come here.



Good day, slender girl, where had you been? Welcome.
You are searching, sir! Get back inside, come here.
Nick Nicholas, opoudjis [AT] optusnet . com . au
Created: 2009-04-22; Last revision: 2009-04-22
URL: http://www.opoudjis.net/Play/rumiwalad.html