The Grass of God’s Garden

We present this work in honor of the 730th anniversary of the poet’s death.

Saadi
Persian
1203 – 1292

 

I saw bouquets of fresh roses
Tied upon a cupola of grass.
I asked: “What is despicable grass
To sit also in the line of the roses?”

The grass wept and said: “Hush!
Companionship does not obliterate nobility.
Although I have no beauty, color, and perfume,
Am I not after all the grass of God’s garden?”

Translation by Edward S. Holden

from Al-Ishriniyat

We present this work in honor of Green March Day.

Abd al-Rahman al-Fazazi
Moroccan
d. 1230

 

The Prophet, who dwells in the Garden’s summit,
Most deserving of God’s praise and glory,
Experienced, worthy to guide God’s servants,
The beloved, who knows the secrets of hearts
Leads the messengers from beginning to end
The beautiful dhikr begins and ends on him.
From the signs of the messengers they were ahead.
The most brilliant are those from our Messenger.

Translation by Amir Syed

Qadisa Burdah

We present this work in honor of the Prophet’s Birthday.

Al-Busiri
Egyptian
1211 – 1294

 

Is it because of your remembrance of the neighbours of Dhi-salam.
That tears mixed with blood are flowing (from your eyes).
Or is it because of the breeze blowing from Kaazimah.
Or it is the lightning struck in the darkness of the night Idam
What has happened to your eyes, (the more) you tell them to stop, the more they continue flowing.
What is the matter with your heart, (the more) you tell it to come to its senses, (the more it is distracted).
Does the lover think that his love can be concealed.
While his eyes are shedding tears and his heart is glowing.
Had it not been for the love, you would not have shed tears at the ruins (of your beloved).
Nor would you become restless at the remembrance of the cypress (tree) the high mountain.
How do you deny love after the testimony.
Borne against you by (such) reliable witnesses as your yours and your illness.
Love has ingrained two lines of fear, and withered your face.
On your cheeks like yellow rose and the reddish tree.
Yes! Thoughts of the beloved came to me at night and kept me awake.
And love transforms pleasure into pain.
O you who reproach me, regarding my love, excuse me.
From me to you if you do justice, you would not reproach me.
My state (of love) has been expressed to you, (now) my secret is no longer concealed.
From those who malign (me), nor is there (something to) check my agony.
You have sincerely advised me , I did not heed it.
For verily a lover is deaf to those who advise him.
I regarded with suspicion the advice of the elders in reproaching me.
(Wisdom) in the advice of the elders is above suspicion.

Verily my soul which is laden evil did not heed the advice.
Due to its ignorance, from the warning by grey hair and old age.
And I have not prepared, for good deeds, a feast,
For a guest (that) has lodged on (my) head nor did I honour (him).
Had I known that I would not be able to honour him (it).
I would have concealed my secret, which is exposed, by dyeing.
Who is there that can restrain my wayward-self from its waywardness.
Just as unmanageable horses are restrained by resins.
Do not try, through sinning, to subdue sensual desires.
For verily food, only increases sensual desires.
Your self (desires) is like when breastfed.
Loves suckling but when you wean it, will stop.
Then stop its inclinations and beware that it does not overpower you.
Verily lust whenever it overpowers (it will) kill or maim (your character).
And guard it while it is grazing in (the field of ) actions
If it enjoys pasture, do not let it roam (graze) freely.
How often has pleasure been considered good, whereas it turned out to be deadly.
Because he does not know that there is poison in the fat.
And fear the evil of (both) hunger and satiation.
For most times hungers (poverty) is more evil that overeating.
And shed tears from those eyes which have become full.
Of forbidden sights and regard it as obligatory (upon yourself) to guard your eyes from forbidden things.
And oppose (your) self (nafs) and shaytaan and disobey them both.
And if both of them give you sincere advice regard it as lies.
And do not obey them both (nafs and shaytaan) as an enemy or as a wise (person).
For you know well the deception of (such) an enemy or a wise (person).
I seek forgiveness from Allah from such sayings (preachings) which I do practice upon.
For verily I have attributed (claimed), through this, offspring from a barren woman.
I command you to do good but I do not command myself to do the same.
And I was not steadfast ( on deen) so then of what use (value) is my saying to you: “Be steadfast!” (on deen).
And I made no provisions before death of voluntary (nafl) worship.
And I did not perform salaat nor did I fast except what was obligatory.

His birth distinctly showed his pure origin.
O the excellence! Of his beginning and his end.
On that day the Persians discovered that they (were going face misfortune)
Were warned with the approach of misfortune and punishment.
And the walls of the palace of Kisra trembled and crumbled.
Like how the army of Kisra was scattered never to be untied again.
And the fire (of the Persians) took a cool breath (subsided and died out), out of regret.
While the rivers (of Persia) had sleepless eyes (dries up) from excessive sorrow.
Saawah (village in Persia) became grief stricken with the drying up of its lake.
And the (thirsty) water bearer returned in anger with disappointment.
It is as though fire became wet like water.
Due to grief, while water was (affected by) the blazing fire.
And the jinn was shouting (at the appearance of Rasulullah Sallallahu Alayhi Wasallam) and the NUR was glistening.
And the truth (nubuwaat) appeared with these anwaar, and with their voices.
(The kaafir) became blind and deaf, to the announcements of glad tidings.
Nor did they hear and the lighting of warning was nor seen by them.
After their fortune tellers had informed the people.
That their false religions would not stand.
And even after they witnessed shooting stars on the horizon.
Falling, just as (their) idols were (falling) on earth.
So much so that they kept running from the path of wahi
The devils (shaytaan), one after the other.
As though in running away the shaytaan were the army of Abrahah.
Or like that army (put to flight) upon whom (Rasulullah Sallallahu Alayhi Wasallam) threw pebbles.
Which he threw after their making tasbih in his (mubarak hands).
Like how (Hadhrat Yunus Alayis Salaam) when he made tasbih (of Allah) was thrown out from the stomach of the swallowing (fish).

The trees answered his call, prostrating.
Walking towards him on shins (truck) without feet.
It is though writing lines that were written.
With their branches, calligraphically writing of his perfection.
Like the cloud following him wherever he went.
Sheltering him from the intense heat, (as that) of an oven in the blazing summer.
I take an oath (of truth) by the moon that was split, it bears.
A connection with his heart (which shows) the truth of my oath.
What excellence qualities and noble deeds the cave contained (in it).
While every eye (of the disbelievers) was blind him.
The truth (sidq) and the true(siddique) in the cave were not seen (by the disbelievers).
And they were satiny “There is no one in the cave”.
They thought a wild dove and a spider would not
Lay an egg, or spin a web for the best of creation.
The protection of Allah (made him) dispensed with double.
From armours and high forts.
Whenever time caused me any distress and I took refuge in him.
I receive shelter from him which was not misused.
I did not ask for the wealth of the two worlds from his hand.
But I received a great gift the best hand that was ever kissed.
Do not deny that his dreams are revelations (wahi), for verily his
Heart does not sleep , when eyes sleep.
And this was at (the period of) puberty of his prophethood.
At that time dreams cannot be denied.
Great are the blessings of Allah that wahi is nor earned.
Nor was any Nabi accused (of lying when) giving knowledge of the unseen.
His miracles are (completely) clear, not hidden from anyone.
Without it justice cannot be established amongst people.
How often has his hand granted freedom (cure) from disease by (his) touch.
And set free the insane from the chains (fetters) of insanity.
He revived the starving year (of famine) through his dua.
Until it resembled a white spot on black times.
By means of a cloud which rained so abundantly, you would think large rivers
Gushing forth from the sea or like the torrential flood of Arim.

Allow me to describe the miracles of him (Rasuluallah Sallallahu Alayhi Wassallam) exposed (performed).
Like the lighting of fires on the hillside at night for guests.
The beauty of a pearl is further enhanced in a necklace.
But its value does not diminish )in the least when not strung on a necklace).
So why should the ambitions of those who praise not increase towards
That which (him (Rasuluallah Sallallahu Alayhi Wassallam) ha of noble character and good habits.
Verses of truth from the Most Merciful (Allah Ta’aala) newly heard.
(As well as being) eternal which is quality (of Allah) Who is described with eternity.
It is not connected with any period of time, while it informs us.
About the hereafter as well as of Ad and Iram.
Which remains with us forever, therefore it is superior to every miracle.
Of the other Nabi’s (for) when (their miracles) came but did not remain.
Absolutely clear (as evidence) so it did not leave (room for any ) doubts.
By the enemies nor so they require any judge.
No one opposed it ever except for the vehement enemy.
(Due to) the enmity of the enemy towards it,(but that he) refrained from it seeking a truce.
Its eloquence refuted the accusations of its objectors.
Just as a respectable man keeps off the hand of a transgressor from his harem.
Its meaning is like the waves of the ocean in helping (one another)
And the (Qur’an) transcends the jewels of the sea in beauty and value.
Its wonders cannot be counted nor comprehended.
Nor would you (be) satiated by its constant repetition (recitation).
It cools the eye of its reciter, so I said to him
You have succeeded with the hope of Allah, therefore hold steadfast onto it.
If you recite it due to fear of the heat of blazing fire.
Then you have doused the blazing fire with its cool water.
It is the Houze-e-Kauthar with which faces are illuminated.
Of the sinners even though they came to it (with faces) black as coal.
It is like the straight bridge like the scales in equilibrium.
Justice, without which, amongst man cannot be established.
Do not be astonished if the jealous person rejects it.
(Feigning ) ignorance while they are shrewd.
Verily the eye rejects the ray of the sun due to dust.
The mouth rejects the (sweet) taste of water due to sickness.

You the best of those to whose court seekers of bounties resort.
Running the (mounted) on the backs of fast camels.
And O you is the greatest sign for he who takes a lesson.
And O you who is the greatest bounty for a person who avails himself of it.
You travelled by night from one sacred place to another.
As the full moon travels trough intense darkness.
And you continued ascending until you attained a position.
At the distance of two cubits length, as has never been attained nor sought.
And you preferred due to your position by all the Ambiyaa.
And Rasuls just as a servant gives preference to his master.
You passed the seven heavens with them.
In a procession in which you were the standard bearer.
Until you left no gaol (for) any competitor to strive for.
In closeness, nor any (room for ascent for any one to advance.
You made inferior every position by (your) advance, when.
You were invited to his majestic and unique position.
So that you may be successful in a reaching the most concealed.
From all eyes, and secrets well concealed.
So you acquired every (status) worthy of pride unrivalled.
And you surpassed every position which none other passed.
And extremely excellent are the ranks that were granted to you.
And uncomprehensible are those bounties which conferred upon you.
Glad tiding be to us o people of Islam. We have.
By the Grace of Allah a pillar which is indestructible.
When Allah called, the one who invited us (Rasuluallah Sallallahu Alayhi Wassallam) to His worship.
Because of the noblest of messengers , we are the noblest of ummats.

The hearts of his enemies were struck with terror at the news of his advent.
Just as a heedless goat that has strayed the heard becomes scared to a sudden alarm.
He never ceased to encounter them at every battle.
Until, by the effects of lances they were like meat on a chopping block.
They loved fleeing that they would envy.
The corpses which were carried away by vultures and eagles.
Nights would pass without them knowing number.
As long as it was not nights of the sacred months (Ashur-e-Horum).
It is as though the religion of Islam was a guest that visited their house.
With every brave warrior, greedy for the flesh of the enemy.
He used to lead an ocean of an army on galloping horses.
They would strike ( the enemy) with a massive wave of brave warriors.
Of every volunteer, having hope of reward from Allah.
Fighting to exterminate the roots of kufr and to destroy it.
Until the religion of Islam became of them.
Reunited after her estrangement, with her family.
Always taken care of by an affectionate father
And a loving husband, so she did not suffer from orphanhood nor widowhood.
They were mountains, so ask about them from him who fought them.
What was his experience with them in each contest (battle).
Ask (them about the condition of ) Hunain, Badr, Uhad.
The verdict death for them was more severe than an epidemic.
(They made their) white (shinning) swords red (with blood) after they were plunged.
Into every black lock of (hair) of their enemies.
And they write (with arrows) in calligraphic writing (on those of the bodies), which was left out.
By their pens (lances). Like undotted letters,
Completely clad with weapons they had characteristic marks to distinguish them.
Like arose is distinguished by (characteristic) marks from a thorn tree.
The winds of help (from Allah) would guide you to their fragrance.
So you would think every brave man to be a flower in the bud.
As though they were, when on horse back like the plants on hills.
On account of the strength and bravery, not because of the tightness of their saddles.
The hearts of the enemies flew into terror (due to their) prowess.
So they could not make distinction between a lamb and a mighty warrior.
And the person who has the help of Rasuluallah Sallallahu Alayhi Wassallam with him.
Even if a lion meets him in its den it begins to fear.
And you would never see a friend not assisted.
By him, nor would you find any enemy, but in pieces.
He lodged his ummat in the fort of his religion.
Like a lion which lodges with its cubs in a jungle.
How many queries did the words of Allah have with defiers.
Concerning him, and the clear evidence (of Allah), disputed many a plaintiff.
It is sufficient for you as a miracle (to have so vast) knowledge in an unlettered person.
In the period of ignorance, and such noble etiquettes in an orphan.

I served him with praise, by means of which I ask to be pardoned.
The sins of a life passed in poetry and serving (other)
As these two have garlanded me with that consequences which I fear.
As though I am due to it (poetry and serving others) a sacrificial animal.
I obeyed the misleading passions of youth in both conditions and I did not
I achieved but sin and remorse.
O the great regret of my soul in its transaction.
It did not purchase Deen with the world, nor had I negotiated for it.
The person who sells his future for his present.
His being defrauded in the sale and its negotiation.
If I had committed any sin my covenant is not (likely to be) violated.
With my Nabi Rasuluallah Sallallahu Alayhi Wassallam and nor is my rope broken.
For verily I have a security from him due to my name.
(Being) Muhammad, while he is the most faithful of mankind in fulfilling his promise.
If at my resurrection, he should not take me by my hand
Out of kindness, then say O the slipping of my foot.
I seek the sanctuary (in Allah) that he should deprive one who is hopeful of his graces.
Or that his neighbour (follower) returned from him dishonoured.
And since I have devoted my thoughts to his praises.
I have found him to be best sanctuary for my salvation.
His bounty will never escape from (my) hand which has been soiled.
For verily rain causes flowers to bloom on rocks
And I did seek the flowers (wealth) of the world which were plucked.
By the hands of Zuhair through his praises of Haram.

Most generous of mankind, I have no one to take refuge in
Except you at occurrence of widespread calamity.
And O messenger of Allah, your exalted status will not diminish, because of me (intercession on my behalf)
When most Bountiful (Allah Ta’alaa) will manifest (Himself) by the name of the punisher.
For verily amongst your bounties is this world, and the hereafter.
And part of your knowledge is knowledge of the Preserved Tablet (Lowh), and the Pen.
O my soul do not become despondent due to your grievous sins.
Verily major sins when pardoned are minor.
Perhaps the mercy of my Lord when distributed.,
Would be distributed in proportion to the sins.
O my Lord (Sustainer)! Make my hopes, not unfulfilled.
By you, and make my reckoning (of deeds) not destructive.
Be kind to Your Servant in both the worlds, for verily his
Patience, when called upon by hardships (calamities), runs away.
So order clouds of blessings (salutations) from you perpetually.
Upon Nabi Sallallahu Alayhi Wasallam abundantly and gently
And upon his family his Sahabah, then upon those who follow them.
The people of piety, knowledge, clemency and generosity.
(Then) be pleased with Abu-bakr and Omar (Radiyallahu Anhuma).
And Ali and Uthman (Radiyallahu Anhuma), the people of nobility.
As long as the easterly breeze makes the branches of cypress rustle.
And (as long as) the camel riders make their camels march with the enchanting songs.
Forgive its writer and its reader
I ask of you all goodness O You the Most Generous and Most Munificent.

The Believer’s Heart

We present this work in honor of the poet’s 815th birthday.

Rumi
Persian
1207 – 1273

 

The Prophet said that God has declared,
“I am not contained in aught above or below,
I am not contained in earth or sky, or even
In highest heaven. Know this for a surety, O beloved!
Yet am I contained in the believer’s heart!
If ye seek Me, search in such hearts!”

Rose of Roses, and Flower of Flowers

01-13 Alfonso
Alfonso X, El Sabio, of Castile
Spanish
1221 – 1284

 

1.

Rose of beauty and fine appearance
And flower of happiness and pleasure,
lady of most merciful bearing,
And Lord for relieving all woes and cares;
Rose of roses and flower of flowers,
Lady of ladies, Lord of lords.

2.

Such a Mistress everybody should love,
For she can ward away any evil
And she can pardon any sinner
To create a better savor in this world.
Rose of roses and flower of flowers,
Lady of ladies, Lord of lords.

3.

We should love and serve her loyally,
For she can guard us from falling;
She makes us repent the errors
That we have committed as sinners:
Rose of roses and flower of flowers
Lady of ladies, Lord of lords.

4.

This lady whom I acknowledge as my Master
And whose troubadour I’d gladly be,
If I could in any way possess her love,
I’d give up all my other lovers.
Rose of roses and flower of flowers,
Lady of ladies, Lord of lords.

 

Translation by James J. Wilhelm

Striking the Tent

We present this work in honor of the Moroccan holiday, Proclamation of Independence.

z 01-11-21
Ibn al-Khabbaza
Moroccan
? – 1239


The pretender yields the crown;
See, his red tent tumbles down
When it sees red Mudar’s hosts
Standing nigh, to prick his boasts.

Tell me, if you can descry:
Who has better right to high
Sovereignty—foreign churls,
Or their lawful Arab earls?

Nay, he was too negligent
Of his duty; so his tent
Wonderfully bit the dust,
And foretold the way he must.

Donna me Prega

Portrait of Guido Cavalcanti (Florence, 1258 - Florence, 1300), Italian poet, oil on board by Cristofano dell'Altissimo (1525-1605), 69x44 cm
Guido Cavalcanti
Italian
1255 – 1300

 

A lady asks me – I speak for that reason
Of an effect – that so often – is daring
And so haughty – he’s called Amore:
He who denies him – now realise the truth!
I speak – to those present – with knowledge,
Owning no expectation – that the base-hearted
Can gain understanding through explanation:
Nor that – without practical demonstration
I have the talent – to prove at will
Where he lives, or who gave him creation,
Or what his power is, or what his virtue,
His essence too – and his every movement,
Nor the delight – so that we say: ‘to love’,
Nor whether a man can show him to gazing.

In the place – that memory inhabits
He has his station – and takes on form
Like a veil of light – born of that shadow
Which is of Mars – that arrives and remains;
He is created – has sensation – name,
From the soul, manner – from the heart, will.
And comes from visible form that takes on,
And embraces – in possible intellect,
As in the subject – location and dwelling.
And yet he has no weight in that state
Since he is not as a quality descending:
Shines out – of himself perpetual impression;
Takes no delight – except in awareness;
Nor can scatter his likenesses around.
He is not virtue – but out of that comes
Which is perfection – (so self-established),
And through feeling – not rationally, I say;
Beyond balance – yet proclaiming judgement,
That will itself – ’stead of reason – is valid:
Poor in discernment – so vice is his friend.
Oft from his power then death will follow,
He’s strong – and, virtue opposing him,
Thus runs counter to what brings succour:
Not that he is by nature in conflict;
But twisted awry from true perfection
By fate – no man possessor of life can say
That once established – he has no lordship.
Likewise he has power though men forget.

He comes into being – when will is such
That a further measure – of nature’s – at play;
Then he will never adorn himself – with rest.
Moving – changing colour, laughing through tears,
Contorting – the features – with signatures of fear;
Scarce pausing; – yet you will note of him
He’s most often found with people of worth.
His strange quality gives rise to sighing,
And makes a man gaze – into formless places
Arousing the passion that stirs a flame,
(No man can imagine him who’s not known him)
Unmoving – yet he draws all towards him,
Not turning about – to discover joy:
Nor minded to know whether great or small.
From his like he elicits – the complex glance
That makes – the pleasure – appear more certain:
Nor can stay hidden – when he is met with.
Not savage indeed – yet beauty his arrow,
So that desire – for fear is – made skilful:
Following all merit – in the piercing spirit.
Nor can be comprehended from the face:
Seen – as blankness fallen among objects;
Listening deep – yet seeing not form itself:
But led by what emanates from it.
Far from colour, of separate being,
Seated – in midst of darkness, skirting the light,
Yet far from all deceit – I say, worthy of trust,
So that compassion is born from him alone.

Canzone, confidently, now you may go
Wherever you please, I’ve adorned you so
Your reasoning – will be praised by everyone
Who makes the effort to comprehend you: though
You will reveal no art to other than them.

 

Translation by A.S. Kline

The Burning of the Law

07-15 Meir
Meir of Rothenburg
German
c. 1215 – 1293

 

Ask, is it well, O thou consumed of fire,

With those that mourn for thee,
That yearn to tread thy courts, that sore desire
Thy sanctuary;

That, panting for thy land’s sweet dust, are grieved,

And sorrow in their souls,
And by the flames of wasting fire bereaved,
Mourn for thy scrolls;

That grope in shadow of unbroken night,

Waiting the day to see
Which o’er them yet shall cast a radiance bright,

And over thee?

Ask of the welfare of the man of woe,
With breaking heart, in vain

Lamenting ever for thine overthrow,
And for thy pain;

Of him that crieth as the jackals cry,
As owls their moaning make,

Proclaiming bitter wailing far and nigh;
Yea, for thy sake.

And thou revealed amid a heavenly fire,

By earthly fire consumed,
Say how the foe unscorched escaped the pyre

Thy flames illumed!

How long shalt thou that art at ease abide

In peace, unknown to woe,
While o’er my flowers, humbled from their pride,

Thy nettles grow?

Thou sittest high exalted, lofty foe!

To judge the sons of God;
And with thy judgments stern dost bring them low

Beneath thy rod.

Yea, more, to burn the Law thou durst decree
God’s word to banish hence:

Then blest be he who shall award to thee
Thy recompense!

Was it for this, thou Law, my Rock of old
Gave thee with flames begirt,

That in thine after-days should fire seize hold
Upon thy skirt?

O Sinai! was it then for this God chose
Thy mount of modest height,

Rejecting statelier, while on thee arose
His glorious light?

Wast thou an omen that from noble state

The Law should lowly be?
And lo! a parable will I relate

Befitting thee.

Tis of a king I tell, who sat before

The banquet of his son

And wept: for ‘mid the mirth he death foresaw;

So thou hast done.

Cast off thy robe; in sackcloth folds of night,

O Sinai! cover thee;
Don widow’s garb, discard thy raiment bright

Of royalty.

Lo, I will weep for thee until my tears

Swell as a stream and flow
Unto the graves where thy two princely seers

Sleep calm below:

Moses; and Aaron in the Mountain Hor;

I will of them inquire:
Is there another to replace this Law

Devoured of fire?

O thou third month most sacred! woe is me

For treason of the fourth,

Which dimmed the sacred light that shone from thee

And kindled wrath;

And brake the tablets, yea, and still did rage:

And lo! the Law is burnt!
Ye sinful! is not this the twofold wage

Which ye have earnt?

Dismay hath seized upon my soul; how, then,

Can food be sweet to me,
When, O thou Law, I have beheld base men

Destroying thee?

They cast thee out as one despised, and burn

The wealth of God Most High;
They whom from thine assembly thou wouldst spurn

From drawing nigh.

I cannot pass along the highway more,
Nor seek thy ways forlorn;

How do thy paths their loneliness deplore!
Lo! how they mourn!

The mingled cup shall taste as honey sweet
Where tears o’erbrim the wine;

Yea, and thy chains upon my shackled feet
Are joy divine.

Sweet would it be unto mine eyes alway

A rain of tears to pour,
To sob and drench thy sacred robes, till they

Could hold no more.

But lo! my tears are dried, when, fast out-poured.

They down my cheeks are shed;
Scorched by the fire within: because thy Lord
Hath turned and fled.

Taking His holy treasure, He hath made

His journey far away;
And with Him hath not thy protecting shade

Vanished for aye?

And I am desolate and sore bereft,

Lo! a forsaken one:
Like a sole beacon on a mountain left,

A tower alone.

I hear the voice of singers now no more,
Silence their song hath bound;

The strings are broken which on harps of yore
Breathed forth sweet sound.

In sackcloth I will clothe and sable band,

For well-beloved by me

Were they whose lives were many as the sand

The slain of thee.

I am astonied that the day’s fair light

Yet shineth brilliantly
On all things: it is ever dark as night

To me and thee.

Send with a bitter cry to God above
Thine anguish, nor withhold:

Ah! that He would remember yet His love,
His troth of old!

Gird on the sackcloth of thy misery

For that devouring fire,
Which burst forth ravenous on thine and thee

With wasting dire.

E’en as thy Rock hath sore afflicted thee,

He will assuage thy woe,
Will turn again the tribes’ captivity,

And raise the low.

Yet shalt thou wear thy scarlet raiment choice,
And sound the timbrels high,

And yet amid the dancers shalt rejoice
With gladdened cry.

My neart shall be uplifted on the day
Thy Rock shall be thy light,

When He shall make thy gloom to pass away,
Thy darkness bright.

 

Translation by Nina Davis