We present this work in honor of the Moroccan holiday, Allegiance Day.
Mohammed Bennis Moroccan b. 1948
A ghost You attend to the ruby time No east will rise in you or west A niche Drowned in blue rustle shrouded by the Kingdom A clay horizon Eternity Dangling like a bunch of grapes For a hand that drifts away And dies
A stone Forgets its master Was he Here Or was he there A stone above a stone Rises to watch you The comer No one Is still awake but you
A silence attends to me And for you my guest There will be a night of papyri And a night of Ageless Distances Arriving in hissing scents The night’s end And beginning Are identical Friezes are becoming one Under the feet of the river’s dusk Intoxication echoes resonate inside me And fade away
I see again and again in my eyes the smile flit over your cheekbones Reach like a tendril to caress your face in those lean days that startled do you rejoice that life does not slaughter our dreams our secret thoughts on its butcher bench of time that we gather to ourselves the scraps and bones our dismembered being hoard to nurse them that death may not out-stare us?
We present this work in honor of World Elephant Day.
John Godfrey Saxe American 1816 – 1887
It was six men of Indostan To learning much inclined, Who went to see the Elephant (Though all of them were blind), That each by observation Might satisfy his mind.
The First approached the Elephant, And happening to fall Against his broad and sturdy side, At once began to bawl: “God bless me! but the Elephant Is very like a wall!”
The Second, feeling of the tusk, Cried, “Ho, what have we here, So very round and smooth and sharp? To me ‘tis mighty clear This wonder of an Elephant Is very like a spear!”
The Third approached the animal, And happening to take The squirming trunk within his hands, Thus boldly up and spake: “I see,” quoth he, “the Elephant Is very like a snake!”
The Fourth reached out an eager hand, And felt about the knee “What most this wondrous beast is like Is mighty plain,” quoth he: “‘Tis clear enough the Elephant Is very like a tree!”
The Fifth, who chanced to touch the ear, Said: “E’en the blindest man Can tell what this resembles most; Deny the fact who can, This marvel of an Elephant Is very like a rope!”
The Sixth no sooner had begun About the beast to grope, Than seizing on the swinging tail That fell within his scope, “I see,” quoth he, “the Elephant Is very like a rope!”
And so these men of Indostan Disputed loud and long, Each in his own opinion Exceeding stiff and strong, Though each was partly in the right, And all were in the wrong!
MORAL
So, oft in theologic wars The disputants, I ween, Rail on in utter ignorance Of what each other mean, And prate about an Elephant Not one of them has seen!
A mountain brook Babbling is all I hear Over the many-stoned palace Swift as the current would I return to the days I saw it-how I wish it could be so!
Rain has come, and fields and fruit trees sing, Spring has come, and Love, the Lord of Spring, Dandelions have lifted up their faces, Cold has gone and every wintry thing! Forget-me-not the forest graces, Iris and the lily spring will bring. Gather violets, O Narcissus, Winter’s ashes from our door I fling! The water bird the lake embraces, How can frost upon your petals cling?
He wraps me in his fine beak and his wounding tongue.
Shakes me with the tireless beating of his wings. I pulse in his rushing heart. Sleep on the heights of his forest.
As a flower, I rest on the blinding brightness of his plumage.
My hummingbird hurls himself against the bell tower of my body. Rips petals from my flesh. Invents a song with the music of his unblinking eyes and the fierceness of his flight.
He flies through the garden.
Comes and goes among the flowered paths, searching for the abyss of bitter honey.
He dies and is reborn where frost falls, covering the world of my pollen.
We present this work in honor of the 25th anniversary of the poet’s death.
Mahmoud Mohammed Shaker Egyptian 1909 – 1997
Even if you are not with me, the memories of you are with me. My heart sees you, even if you are made vanished from my vision. The eye sees who it loves but will end up losing the sight of them. But the one who sees with their heart, will never lose the sight (of the people they love).
In honor of Tisha B’Av, we present this work by one of the great Jewish poets of the early Renaissance.
Musa Ibn Tubi Arab Andalusian c. 1363
He who desires perfect happiness, must devote himself to study, by which means, if he prospers in his labours, he will obtain eternal life.
This is the reward of the good, and there is happiness to be gained, therefore waste not thy time, but strive to advance ere death overtakes thee.
Be thou even the greatest of men, yet keep aloof from those delighting only in vain pursuits.
Man is absorbed in worldly pleasures, his heart full of desires, but the gates of true happiness are closed for him, he stumbles blindly along a straight path.
He whose mind’s eye is opened, sees the contemptibility of this world; the sojourn in it is of short duration, miserable and evil.
Many spend their life in vanities, none of which can be retained either by him possessed of abundance, or by the indolent, or by the foolish.
They exchange their imperishable treasure for a phantom, they lack firmness, because they judge rashly.
It has been shown that intellect and ability are the highest parts of man; would that he appreciated those gifts!
If a man be wise and act judiciously, he perfects himself, and brings himself nearer to the Sublime Intellect.
A powerful combination was formed of two elements, divine and human, to which was given an upright form.
He who turns from wickedness will be inspired by the light of reason; but who is more unworthy, than he in whom evil preponderates?
Base desires pollute the soul; purify and return it to God.
Intoxicated with the poison of your passion, O people, ye are sunk in slumber, but soon ye must depart, either this day or the next.
What thinks the arrogant one? Does he not reflect that this world is but a bridge which all men alike must cross?
Awake from thy slumber and seek seclusion and peace; the exercise of man’s free will is followed by repentance, when his wickedness is of no avail.
Let not perishable things be pleasing to you, either fine raiment or grand dwellings; foolish it is thus to delay eternal prosperity.
Seek the mantle of wisdom through study and upright acts; your endeavours will thus be idealized, and you will attain the desired aim.
This is what is termed the Favour of God, by which you may hope to find Him. He who displeases God, sins greatly.
Leave vain ornaments and earthly matters, which turn you astray from truth, and strive after virtue.
A scholar cares not for worldly pleasures, nor does he find happiness in such desires, the spirit of knowledge is more powerful than earthly lusts.
Nothing is nobler than a lofty soul, and no pleasure is greater than that of learning; its delight is spiritual, all else is transitory.
He who has tasted of knowledge shall not conceal his learning, the ignorant man is of little account in this world, what shall he be in the next?
They who acquire wisdom escape the doom of annihilation; learning is a step on the ladder leading to heavenly realms.
Thou sayest: To understand this study, its essence should be first explained; what subjects dost thou counsel me to pursue?
Learn the science of Religion which is the root of human belief, then the science of Healing which restores a strong constitution to the body.
To understand what relates to the Primary Cause, Physics must be studied, after which Metaphysics form the most important subject and therefore should be studied afterwards.
Before however commencing these you must zealously pursue the science of Logic, the theories of which lead the way to the speculative sciences.
Through Astronomy you will acquire a knowledge of Geometry and the movements of the constellations of the heavenly bodies.
Endeavour to learn all these thoroughly, as through them man attains perfection. The study of other branches here omitted is not compulsory.
These seven classes of sciences are further subdivided, and having acquired them, happiness is in store for thee.
Let thy chief endeavour be to ascertain how to meet thy Creator. Show thyself humble, then will He find pleasure in thee, seeing the purity of thy character.
Think not that knowledge is exhaustible, or that there is any part of it which can give content; yet strive to illuminate by study the darkness of thy mind.
Hast thou reached this limit then isolate thyself, meditate and sharpen thy intellect while thy thoughts are pure.
Learning in combination with a devout life is the truest approach to God and the truest worship of Him. The love of this world shows but an ignoble spirit.
Thou demandest: “How can I master all these subects?” Begin, bestir thyself and withdraw from mankind.
Endeavour gradually to raise thyself, and abandon ignorance and shame, in avoiding these thou reachest the incomparable standard.
Thy good or ill fortune will depend on thy approximation to God. Listen to the advice of thy friend, if thou wilt derive benefit from his friendship.
When thou hast attained this standard, God will open for thee the gate which leads to the Creating Intellect. He will bestow gifts on thee, but the choicest treasure will be thy connection with Him.
This is the opinion of philosophers and theologians of different sects, and none will be found to oppose this view.
Follow the common advice of these and be guided by it, hear and be obedient. Entreat God himself to explain to thee what is hidden,
That He may inspire those who delight in study and devote themselves to it. This well planned order is His work and the result of His All powerful wisdom.
Every wise man is anxious to learn and to gain accomplishments, but when the fool hears them spoken of, he considers them full of deceit.
Children must not partake of rich food, and honey is disliked by the sick. He who has a malady of the eye, shuns the glaring light of the sun.
All this is said allegorically, and I will not speak in plain language; my intention being that it should come to you in a strange guise, not correct in form and as a sort of jest.
My style is enigmatic, and my words are but hints to students. He who understands them must be distinguished by philosophical learning.
Thou shouldst know how to reply to him who questions thee concerning the author of the Principles the simple substance and the other elements.
The sky is a simple body, Substance is likewise a unity; the natural consequence is that God is also a unity.
He who would acknowledge this, must understand what is meant by Unity, but he who misinterprets it, denies the existence of God.
The abstraction from a multitude is one; and what cannot be otherwise described; what can be divided cannot be a unity but is a quantity.
One is what cannot be counted, but is absolute simplicity; this is the Primary Cause in the chain of evolutions.
He represents the limit of all forms, and is the finality of all that is final. His power is infinite and eternal over all things.
All that moves has a moving power which is again set in motion by another; this continues till an immovable motor is encountered.
He is the author of all origin, all that exists commences with him and progresses with unbroken continuity.
There are two general principles for all existing things which are to be found not only in the essence, but also in the matter.
The local movements are three on account of three starting points; three is the most perfect number and the first complete one.
The trinity must be denied to him who is above the three. A triplet of judges was instituted lest an error should arise in judgment.
The Beginning further comprises four, from the division and addition of which all things are formed. All that exists partakes of them, and the dissolution of them means death.
Upon careful consideration I find five beginnings, my fulcrum is proved by logical demonstration.
Every thing that moves can turn in six directions, every side has an opposite one, but the best movement is that above.
Every living thing can move itself in six different manners, but inanimate objects cannot move themselves. A plant has two movements and heavenly beings have six.
When thou hast reached seven, then thou findest seven planets in their seven spheres with forward and backward movements.
Also seven climates and seven metals; the limits of the principles with respect to physical matters are thus seven.
The influence of the moon on every seventh day is universally known, through natural and astronomical researches.
The crisis of illnesses takes place on the seventh day, and no physician can prevent it; in short seven has the upper hand in all things.
I must here also mention the observance of the seventh day, the importance of the seventh month and the release of the slave in the seventh year.
The days of the feast are seven, between them are seven times seven days; the lambs of the feast offerings are seven, how greatly is this number distinguished!
Aristotle says: He who gives the advice to obey nature, gives the best law and regulations.
He made this observation reflecting that the chief law in its practical and philosophical sense is divine.
I do not say that these lines are devoid of proofs, they come from the gate of wisdom.
These are metaphysical problems which I have treated in a number of books; only a few highly cultured ones will understand them, they concern God’s first creating command.
Take seven, and seven times seven, and seven, then add again seven, then thou hast Seventy.
I sit alone on an empty step, the crystal dew is chill; As night grows deep a certain shadow falls upon my robe. From whence that sound of pestles pounding, hurrying the moon, Gazing down on a forlorn figure—heart about to break?
Poets Corner 