The Persian Mystics: Jalálu'd-dín Rúmí

The object of the Editors of this series is a very definite one. They desire above all things that, in their humble way, these books shall be the ambassadors of good-will and understanding between East and West--the old world of Thought and the new of Action. In this endeavour, and in their own sphere, they are but followers of the highest example in the land. They are confident that a deeper knowledge of the great ideals and lofty philosophy of Oriental thought may help to a revival of that true spirit of Charity which neither despises nor fears the nation of another creed and colour.

L. CRANMER-BYNG. S. A. KAPADIA.

NORTHBROOK SOCIETY, 21, CROMWELL ROAD, KENSINGTON, S.W.

INTRODUCTION

I. THE ORIGIN OF SÚFÍISM

Among the Mohammedans Súfíism, or Persian mysticism, is known as tasawwuf. The word Sidi is derived from súf, meaning "wool." When a little Persian sect at the end of the eighth century A.D. broke away from the orthodox Muslim religion, and struck out on an independent path, they ignored costly robes and worldly ostentation, and clad themselves in a white wool garment. Hence they were known as "wool wearers," or Súfís.

Prof. Edward G. Browne[1] gives four theories in regard to the origin of Súfíism, viz.: (1) Esoteric Doctrine of the Prophet.(2) Reaction of the Aryan mind against a Semitic religion. (3) Neo-Platonist influence.(4) Independent origin. Neither of the four theories altogether satisfies the learned professor, and very certain it is that the last-mentioned theory is of very little account. Prof. Browne seems in favour of a "spontaneous growth" existing in various forms, under various names throughout the civilised world; but after all this is not very tangible evidence. Moreover, we must bear in mind that the Neo-Platonist philosophers paid a visit to the Persian court in the sixth century A.D., and founded a school there in the reign of Núshír-wan. It is highly probable, therefore, that these seven philosophers, forced to leave their homes through the tyranny of Justinian, who forbade the teaching of philosophy at Athens, should have had considerable influence upon a few of the more thoughtful Persians. We shall now find that this theory is borne out by internal evidence.

Let us briefly study the tenets of Neo-Platonism. The Neo-Platonists believed in the Supreme Good as the Source of all things. Self-existent, it generated from itself. Creation was the reflection of its own Being. Nature, therefore, was permeated with God. Matter was essentially non-existent, a temporary and ever-moving shadow for the embodiment of the Divine. The Neo-Platonists believed that by ecstasy and contemplation of the All-Good, man would rise to that Source from whence he came. These points bear directly upon the Súfí teaching. They form a broad outline of the tenets of Súfíism. The Súfís, from temperamental and other causes, elaborated these ideas, gave them a rich and beautiful setting, and, what is all-important, built about them one of the most interesting phases of mystical poetry the world has ever known, and this particular phase may be said to date from the twelfth century A.D.

Thus, I think, it will be readily admitted that the Súfís certainly owed something to the Neo-Platonists. The cry for the Beloved was in their hearts before the Greek philosophers came; but Neo-Platonism appealed to their Oriental minds. It was a stepping-stone across the river of their particular spiritual tendencies, and they trod thereon, and proceeded to lay down other stones across the stream. I have pointed out the similarities between this particular Greek and Persian belief. There was, however, one very important difference. The Neo-Platonist's conception of God was purely abstract, the Súfí's essentially personal, as far as the early Súfís were concerned. We shall consider other influences which were brought to bear upon Súfíism a little later on. There is a very great difference between the early Súfíism and the elaborate additions that followed as an evolutionary matter of course.