How say it then in speech?'
Rosen, who gives this quotation, and an excellent rhymed German translation of part of the Mesnevi, refers to that poem as not only 'one of the most celebrated productions of the Persian Mysticism, but as being regarded by many Mohammedans as almost equal in holiness to the Koran and the Sunna.' Being attached, at the time he wrote, to the German Embassy at Constantinople, Rosen also mentions that not only did the educated Oriental regard the Mesnevi as the most perfect Book of Edification, which when its contents were received into his mind and heart, made him certain of Salvation; but that even the poor Persian retailers of the products of their home industries, on the streets, could recite with enthusiasm long passages from the poems of Jeláleddín. We believe that this holds true to-day, more or less, of the whole Mohammedan world.[2]
But coming to more familiar names, we might gather a whole cloud of the most approved witnesses in this connection. Thus Sir William Jones, the first great Anglo-Indian Scholar, the Columbus of the new Old World of Sanskrit and Persian Literature, enters with wonderful sympathy and insight into possession of the Persian and Hindu Mystical Poetry; he refers to their great Maulavi, and his astonishing work, The Mesnevi; and he translates the celebrated opening passage in rhyming couplets which would not have been unworthy of Pope himself.[3] Sir William Jones did not, indeed, touch Jeláleddín's Lyrics, but he rendered some precious morsels of Hafiz, 'Odes,' as they are called, both in English and French, in a way that made young European students and poets, like Herder and Goethe, turn again to the East with yearning expectant eyes. Similar testimony might be adduced from Henry Thomas Colebrooke, one of the very greatest of the successors of Sir W. Jones. The chief Historian of Persia, and the best informed Persian scholar of his day, Sir John Malcolm (of Langholm), if less sympathetic than Sir W. Jones in his painstaking account of the Persian Mystics, gives likewise the first place to Jeláleddín.[4] And then much more definitely Sir Gore Ouseley, the first English Biographer of the Persian Poets, gives Jeláleddín due recognition in connection with the unrivalled Mesnevi.[5] The Journal of the Asiatic Society, an ever valuable Magazine of Oriental learning, and the parent of many others of its kind, has been enriched by the contributions of many enthusiastic English scholars following in the footsteps of Sir W. Jones, and it contains the earliest fragments of English translations of Jeláleddín.[6] Robert Alfred Vaughan, in his Hours with the Mystics, 1856, a popular, sympathetic, and still attractive work, appreciates Jeláleddín, and compares him with Angelus Silesius and Emerson, but all his knowledge of the Persian Mystic was derived from Tholuck and Sir W. Jones. At last competent scholars began to deal worthily with Jelál's poetry in English. Sir James W. Redhouse has translated the First Book of the Mesnevi in rhyming couplets, with the utmost fidelity and care; and another distinguished Persian scholar, Mr. Whinfield, the most faithful English translator of Omar Khayyám, has given an abridged version of the whole immense work, which in the Persian original contains about 70,000 lines.[7] The Mesnevi has thus come now to be pretty well known by English readers interested in the subject; and in the last edition of the Encyclopædia Britannica, Professor Hermann Ethé, an unquestionable authority, in his valuable Articles on Persian Literature and Jeláleddín Rumi, sums him up as 'the greatest Pantheistic Writer of all ages,' and speaks of 'his matchless Odes in which he soars on the wings of a genuine enthusiasm, high over Earth and Heaven, up to the Throne of Almighty God.' Be it noted, in passing, that it is at least remarkable how two such different writers as the Turkish Devlet Shah and the learned German Orientalist should both write of Jeláleddín in terms that undesignedly, but irresistibly, recall by their very superlativeness, the famous lines of Dr. Johnson on Shakespeare:—
'Each change of many-coloured Life he drew,
Exhausted Worlds and then imagin'd new;
Existence saw him spurn her bounded reign,
And panting Time toil'd after him in vain.'
All this makes it now intelligible that the late lamented Editor of the Encyclopædia Britannica, Dr. W. Robertson Smith, when Professor of Arabic at Cambridge, with the fine insight of the far-seeing scholar, should have directed the attention of a young, enthusiastic student to the 'Lyrical Poetry of Jeláleddín Rumi'; and it is to the loyal devotion of this young scholar that we owe the first appearance from an English Press of a Volume of forty-eight 'Selected Poems' of Jeláleddín, in a critical Persian Text and with accurate and elegant prose renderings.[8] Mr. Reynold A. Nicholson has thus established a right to pronounce judgment on the merits of Jeláleddín, and we now listen to him with deference, and no longer with astonishment, when he deliberately characterises him as 'the greatest Mystical Poet of any Age.'
As the object of this Introduction is only to determine, in some measure, the literary interest of the Lyrical Poetry—the Díván, as it is technically called—of Jeláleddín, space need not be taken up by narrating again what is traditionally known of his Life, and it is the less necessary as excellent accounts are now easily accessible. Sir James W. Redhouse gives in somewhat abridged translation El Eflākī's interesting narrative, with its romantic wreath of legend, and its quaint anecdotes and racy sayings. Mr. Nicholson furnishes an excellent summary. Professor Hermann Ethé's notice in the Encycl. Brit. has been already referred to, and reference may also be made to his Morgenländische Studien, and his popular Lecture in the Virchow-Holtzendorff Series, 1888, on 'The Mystical, Didactic, and Lyrical Poetry, and the later Literature of the Persians,' with its fine characterization, which we would fain have quoted. Rosen translates into German the Biographical Sketches of Devletshah and Jāmi. Professor E. G. Browne's recent 'Literary History of Persia,' which carries the subject down to A.D. 1000, and is undoubtedly so far the best History of Persian Literature yet produced, contains appreciative references to Jeláleddín, with a masterly account of the Sufi Mysticism; and we look forward with much interest to a comprehensive and judicial summing up of the great Mystic Poet, by this high authority upon the whole subject.[9]