The Elephant in the Dark House” PERSIA from the Mathnavi by Rumi (Jala¯L Ad-D¯Kn Ar-Ru¯M¯K), Translated by Reynold A

PREREADING

“The Man Who Fled from Azrael” 3 “The Elephant in the Dark House” PERSIA from the Mathnavi by Rumi (Jala¯l ad-D¯Kn ar-Ru¯m¯K), translated by Reynold A. Nicholson

About the Author

Rumi (1207–1283). Born in the city of Balkh in what is Rumi’s father taught. There, Rumi took up studies in now northern Afghanistan, Jala¯l ad-D¯Kn ar-Ru¯m¯,K com- Islamic law and traditions and in Suﬁsm, a variety of monly called Rumi in the West, is considered by many to Islamic mysticism. After his father died in 1231, Rumi be the greatest mystical poet in Persian and Islamic lit- completed his studies and, like his father, became a erature. When Rumi was a boy, his father, a theologian teacher in the Muslim religious college of Konya. In the and teacher, moved the family out of Balkh to western last thirty years of Rumi’s life, three close spiritual rela- Anatolia, an area that is now Turkey. This move to the tionships greatly inﬂuenced his west was most likely the result of Mongol invasions from decision to focus on mystical the East. In 1228, the family settled in Konya, where poetry.

About the Selection

Rumi’s works reflect the influence of Sufism, the mysti- believe that the world people per- cal dimension of Islamic religious belief. Conventional ceive with their senses is merely an Islamic worship centers on prayer, public worship, fast- illusion and that this world distracts ing, holy pilgrimages, and acts of charity. Sufism, on the people from finding true and eternal life. Sufism evolves other hand, emphasizes deep meditation and withdrawal through three phases: asceticism, or the rejection of from the world. Sufism emerged because people were worldliness; ecstasy, or desire for union with God; and not satisfied with the rituals of traditional Islam and cognition, or the search for a higher knowledge of the wanted a religion with more emphasis on private inner universe than is granted to the average believer. experience. People who wanted to reform Islam in this “The Man Who Fled from Azrael” and “The way were called Sufis, most likely because of the gar- Elephant in the Dark House” are short lesson tales. They ments of wool (Suf in Arabic) that they wore. The goal of are entertaining to read, and they also address certain a Sufi is to find divine love and knowledge through direct issues of Sufism. Each story illustrates the limitations of personal experience with God. Followers of Sufism the human world and of human understanding.

CONNECTIONS: Religious Retreat

ost of the world’s major religions include resemble the monks of the Christian, Hindu, and Mteachings that urge followers to retreat from Buddhist traditions. Vows of poverty and obedi- the world to move closer to the meaning of life. In ence are typical of monastic life. their withdrawal from the world, the Suﬁs of Islam

804 UNIT NINE / MEDIEVAL LITERATURE Do you believe there are aspects of the universe that people cannot understand? What do you think are the limits to human knowledge? Why do you think some people try to reach far beyond those limits? g R E A D E R ’ S J O U R N A L

“The Man Who Fled from Azrael” RUMI, TRANSLATED BY R. A. NICHOLSON

ne forenoon1 a freeborn nobleman Q Oarrived and ran into Solomon’s hall of Who runs into 2 Solomon’s hall of justice, his countenance pale with anguish justice? Why is he and both lips blue. Then Solomon said, upset? “Good sir, what is the matter?” He replied, “Azrael3 cast on me such a look, so full of wrath and hate.” “Come,” said the king, “what boon4 do you desire now? Ask!” “O protector of my life,” said he, “command the wind to bear me Q What does the from here to India. Maybe, when thy slave is nobleman ask of come thither he will save his life.” the king? Why Solomon commanded the wind to bear does he ask this? Does the king him quickly over the water to the uttermost grant him the part of India. Next day, at the time of con- favor? ference and meeting, Solomon said to Azrael: “Didst thou look with anger on that Moslem in order that he might wander as an exile far from his home?” Azrael said, “When did I look on him Q angrily? I saw him as I passed by, and looked Why does Azrael at him in astonishment, for God had com- look at the man manded me, saying, ‘Hark, today do thou in astonishment rather than with take his spirit in India.’ From wonder I said to anger? myself, ‘Even if he has a hundred wings, ’tis a far journey for him to be in India today.’”

1. forenoon. Morning 2. Solomon’s hall of justice. Court of Solomon, a revered leader in both Jewish and Islamic tradition, known for his wisdom 3. Azrael. Angel of death in Jewish and Islamic tradition 4. boon. Favor FROM THE MATHNAVI 805 “The Elephant in the Dark House” RUMI, TRANSLATED BY R. A. NICHOLSON

Q he elephant was in a dark house: some Since another handled its leg, he said, “I Where is the Hindus had brought it for exhibition. found the elephant’s shape to be like a pillar.” elephant? What T different things In order to see it, many people were going, Another laid his hand on its back: he said, do the people every one, into that darkness. “Truly, this elephant was like a throne.” think the As seeing it with the eye was impossible, Similarly, when any one heard a descrip- elephant is? each one was feeling it in the dark with the tion of the elephant, he understood it only in palm of his hand. respect of the part that he had touched. If Q The hand of one fell on its trunk: he said, there had been a candle in each one’s hand, If people walked into the elephant “This creature is like a waterpipe.” the difference would have gone out of their exhibition with The hand of another touched its ear: to words. I candles, in what him it appeared to be like a fan. way would their descriptions of the elephant be different?

A full-color image of The Meeting of the Theologians by Abd Allah Musawwir appears in the textbook.

The Meeting of the Theologians. Abd Allah Musawwir, c. 1540–1550. Persian (Bukhara, Uzbek Shaybanid Dynasty). The Nelson-Atkins Museum of Art, Kansas City, MO (Purchase: Nelson Trust)

806 UNIT NINE / MEDIEVAL LITERATURE Responding to the Selection

Throughout history, people have used stories to teach lessons. Why do you think this is so? In small groups, discuss stories you have been told that taught lessons. Did these stories help you to learn and remember the lessons? Explain why or why not.

Reviewing the Selection

R ECALLING I NTERPRETING

1. In “The Man Who Fled From Azrael,” ®®Why would Azrael’s angry look frighten for what does the nobleman beg King the nobleman? What is the nobleman Solomon? Why? trying to avoid by ﬂeeing?

2. What does King Solomon ask Azrael ®®What, apparently, was inevitable for the next day? What had God ordered the nobleman, regardless of where he Azrael to do? Why did the angel look was? What do you think the writer is at the nobleman in astonishment? trying to say about fate and the power of God over humans? 3. Why is the elephant in a dark house? ®® Why can each person understand only For what do people mistake the a portion of the elephant? What are animal? people unable to understand because of the darkness? 4. Perceptions of the elephant would be ®®What might the darkness represent? different if people were carrying what? What might the elephant represent? What might the candles represent?

S YNTHESIZING

5. In what way do both of these stories address the idea of human limitations? How is the nobleman who sees Azrael limited? How are the people viewing the elephant limited?

Understanding Literature (Questions for Discussion)

1. Irony of Situation. In irony of situation, an event occurs that violates the expectations of the characters, the reader, or the audience. Explain the irony of situation in “The Man Who Fled from Azrael.” In what way did the story’s ending contradict your expectations? In what way did it violate the expectations of the characters?

FROM THE MATHNAVI 807 2. Theme. A theme is a central idea in a literary work. Discuss the themes of the two stories that you just read. In what way do both stories deal with the state of humankind and with human limitations? In what way do these stories illustrate some of the ideas of Suﬁsm discussed on the Prereading page?

Responding in Writing

1. Creative Writing: Parable. Parables are very brief stories told to teach moral lessons. The stories you just read by Rumi can be considered parables because they are brief and simple and illustrate moral lessons about the human experience. Try to write your own brief parable. Before you begin, decide what moral lesson you would like to teach your reader. Then freewrite to gather simple story ideas that might illustrate your point. Choose one of these ideas on which to base your parable.

2. Critical Essay: Theme and Symbol. Write a short essay in which you discuss the theme of each story by Rumi. Include in your discussion the ways Rumi uses symbols—things that stand for or represent both themselves and something else—to create theme. In what way do symbols such as the nobleman, Azrael, darkness, and the elephant help to illustrate the story’s themes? What do each of these stories say about the human experience and human understanding of the universe?

Language Lab

Editing for Errors in Punctuation. Review the Language Arts Survey 2.46–2.53, “Proofreading for Punctuation Errors.” Then read the following sentences about a poem by Rumi called “The Soul of Goodness in Things Evil.” On your own paper, rewrite the sentences, adding the correct punctuation where it is needed.

EX. Have you heard of the poet Rumi Have you heard of the poet Rumi? 1. His most famous work is the epic Mathnavi 2. He wrote the poem The Soul of Goodness in Things Evil 3. In the poem Rumi says Fools take false coins because they are like the true 4. My teacher asked if I noticed the poems images of good and evil 5. Yes they were obvious I said 6. He said that if poison and sugar are mixed people will gobble up the poison 7. Rumi exclaims Oh cry not that all creeds are in vain 8. He promises that if people look hard enough they will ﬁnd truth 9. Do you believe his moral if you seek the truth you will ﬁnd it is true 10. Well what is truth

808 UNIT NINE / MEDIEVAL LITERATURE