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There Sings No Bird
There Sings No Bird
Roger Humes
Preface ........................................................................................................ ii
The Legend of Layla and Madjnun ........................................................... iii
Who are you .. ...............................................................................................1
& ..................................................................................................................2
A stone’s throw from a glass house .. ...........................................................3
Sand .. ............................................................................................................4
By the doorway you stand .. ..........................................................................9
Echoing through this empty house ...........................................................10
Sadness is the glue .....................................................................................11
When ..........................................................................................................12
There sings no bird .. ..................................................................................13
Preface
Since I became acquainted with the legend of Layla and Madjnun I have desired to
write a modern Westernized adaptation of the story. The title poem of this volume,
There sings no bird, is my humble attempt to bring that vision to the page.
My guide for writing was Rudolph Gelpke’s translation of the 11th Century version of
the story by the great Persian poet Nezami of Gandja. Although I do not pretend that
my work even begins to approach the depth, scope, and genius of Nezami’s verse, he
was the inspiration and guiding force behind much of the concepts and structure of
my poem.
I have done my best to place the story in a contemporary setting yet still retain the
bittersweet timeless elements that make it a classic. I realize that pieces of my own
life have also crept into the story, but without that honesty I doubt if I ever would
have been to complete the poem, let alone produce a work that is more than a hollow
tribute to the legend.
So for those of you who know the story I hope you find my adaptation to be at least
adequate; those of you who are encountering it for the first time I hope you, too, are
entertained and have your interest piqued enough to seek out Nezami’s legendary
version.
I also hope you enjoy the other poems in this volume which are meant to work
together to create a “poetic canvas” or “concerto in verse” as an intro for There sings
no bird. Included are several shorter poems of which some can be viewed as a tribute
to the work of the Syrian poet Nizar Qabbani, and a longer poem Sand that is my
retelling of the story of the meeting of Solomon and Sheba.
RH
March 2006
ii
The Legend of Layla and Madjnun
***
In one, the two young people spent their youth together tending their flocks; while in
the other, Madjnun [meaning madman] whose actual name according to the narrators
was Qays, meets Layla, [commonly named Layli in Persian] by chance at a gathering
of women, and the effect on him is devastating...
He kills his camel as a contribution to the feast, and Layla falls in love with him
from the start. Subsequently he asks for her hand in marriage, but her father has
already promised her to another. Gripped by the most violent anguish, Qays loses
his reason and sets out to wander half-naked, refusing nourishment and living among
wild animals. His father tries to make him forget Layla, by taking him on a pilgrimage
but his madness only intensifies.
He does, however, show moments of lucidity in his poetry about his lady-love, and
while talking about her to those curious people who have come to see him...
***
The origins of this story is difficult to establish. It is thought that it may have been a
young man of the Umayyad clan who, under the pseudonym of Madjnun, circulated
some stories designed to introduce verses in which he sang of his love for his cousin.
This identification is, however, isolated and in any case, the poet is anonymous. The
fact that historical individuals such as Nawfal ben Musahik, governor of Medina (702
AD) are mentioned in the traditions relating to the adventures of Qays, suggests that
the latter version came to existence at about this period. The author, or rather authors
of the verses attributed to this Madjnun and the introductory or explanatory tales, will
always be unknown, which makes the legend more mysterious and intriguing.
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2. The Legend In Persian Literature
The poems of Madjnun and tales of his love Layli, also became part of the Persian
literary tradition, where they were used in various ways. Lines of poetry referring to
the plight of Madjnun occur quite frequently in Persian prose works.
In 1188 AD Nezami of Gandja versified the story of Layli and Madjnun in about
ten thousand lines, and in mathnawi [“masnavi”; meaning couplets] form as part of
the set of stories known as the “Khamsa” [the five tomes of poetical works]. In
the introduction to his poem he states that he accepted the assignment with some
hesitation. At first he doubted whether this tale of madness and wanderings through
the wilderness would be suitable for the royal court. He adapted the disconnected
stories to fit the requirements of a Persian romance. They were joined together into a
coherent narrative which describes the development of a frantic love affair from the
scene of the first meeting of the two lovers till the death of Madjnun at the grave of
Layli.
In some respects, the Bedouin setting of the original has been changed under the
influence of urban conditions more familiar to the poet and his audience. A brief
description of Nezami’s “Layli and Madjnun” is given below:
The young lovers become acquainted at maktab [traditional school] and fall desperately
in love. Madjnun (Qays) is so besotted with love for Layli that he can not conceal his
emotions. He begins to write poetry describing his love for her, and recites his poems to
every passer-by.
Madjnun’s father tries to ask for Layli’s hand on his son’s behalf, but Layli’s father
refuses as he believes that Madjnun is a madman who is destroying his daughter’s
reputation by his open declarations of love on every street corner. Madjnun’s father then
takes him on a pilgrimage, but he can not forget Layli and his madness intensifies.
In the mean time, Layli is unable to leave her house, as Madjnun’s poems have made
her the subject of people’s gossip. Layli’s father is intent on keeping them apart at
all cost. A man by the name of Ebn-e Salaam asks Layli’s father for her hand in
marriage, but is told that she is too young and he should come again in a few years’
time.
Madjnun leaves everything and heads for the wilderness living a miserable life. No one
can console him, not even the generous Nawfal, who in Nezami’s version is a prince in
the Iranian style rather than an Arab official. Nawfal tries to give Madjnun advice,
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but when he does not succeed he is so saddened by his plight that he even goes to war
with Layli’s clan, demanding that Layli and Madjnun should be united. However,
even when Layli’s clan is defeated, her father refuses to allow his daughter to marry
Madjnun. He says that Madjnun has destroyed his daughter’s reputation, [“...not a
wind passes without uttering my daughter’s name...”] and he would rather kill her
than give her to him. Nawfal realises that he can not pursue the matter any longer,
and Madjnun leaves once again.
Time passes, and with Nawfal no longer appearing as a threat, Layli has many
suitors. Ebn-e Salaam uses the opportunity and returns to ask for Layli’s hand,
and this time he is successful. They are married and he takes Layli to his own home.
Madjnun is devastated when he hears the news and sinks further within himself
refusing to return home to his family.
Madjnun’s father dies of a broken heart. Madjnun had been his only son, and he had
loved him dearly. Madjnun is torn apart with the news of his father’s death and heads
back to the wilderness living among the wild animals.
Although Layli is married, she has not forgotten Madjnun, and her love for him is as
strong as before. She sends a letter to Madjnun trying to console him after his father’s
death. She also explains that her husband knows she does not love him and she will
always remain faithful to Madjnun.
Shortly after, Madjnun’s mother also dies and Layli sends him a message through an
old man who has met him on his wanderings, to come and visit her. Madjnun returns,
and the lovers see each other once more. However, Layli’s husband has always loved
her, and knowing that he can never win her love, falls ill and dies. Tradition demands
that a widow must remain in her house for two years and not see any one in that period.
Layli can not bear the thought of living without Madjnun any longer and consumed
with sorrow, she dies. When Madjun hears the news of Layli’s death, his world comes
to an end. He visits her grave, weeps desperately and dies.
Several features mark this new adaptation of the romance. Specimens of nature
poetry were used to emphasise, symbolically, important points in the development of
the plot: a description of a palm bush in spring where Layli sits in the flower of her
youth; of the night at the moment of Madjnun’s deepest despair; of autumn at the
time of Layli’s death. Much attention is given to Madjnun’s role as a poet. In several
places, ghazals [ode or sonnet] are quoted in the text, which in metre and rhyme
are adjusted to the prosodic characteristics of the mathnawi. It is quite evident that,
to Nizami, the subject matter was not least interesting because of its emblematic
possibilities. His poem is, therefore, a didactic work as well as a narrative. The former
quality is noticeable in the frequent asides containing reflections on such themes as
asceticism, the vanity of this world, death and, of course, love in its various aspects,
including its transformation into mystical love.
This version of Layli and Madjnun was the starting point of a long series of imitations,
which were written in almost any language of the area where the cultural influence
of Persian literature made itself felt. No more than a few of these imitations can be
regarded as valuable literary works in their own right and have apparently enjoyed
the interest of a wide public over a long period. One of the first among them was
the Madjnun and Layli of Amir Khusrow Dehlavi written in 1299 AD as part of a
complete imitation of the Khamsa. The poem by Jami completed in 1484, almost
exhausts the contents of the original source, and is closer to the Arabic tradition.
Contemporaries of Jami were his nephew Hatifi and Maktabi of Shiraz. The former’s
poem was a particular favourite with the Ottoman poets and was translated into
Turkish. The Layli and Madjnun of the latter continued to be read till recent times
and was printed repeatedly in Iran and India. However, Nezami’s version still remains
the most famous and the most quoted.
Katy Kianush
Art-Arena.com
©1999
vi
Who are you
A stone’s throw from a glass house
Sand
My method is simple. Not to bother about poetry. It will come of its own
accord, merely whispering its name frightens it away. I am building a table. You
will decide, afterwards, whether to eat on it, question it, or build a fire with it.
- Jean Cocteau
Hoopoe:
From his outstretched arm his breath
quickens beneath my claws
as she steps from the boat, entourage
surrounding her sure steps, drums
thundering like his dreams of her thighs
that glisten oiled within his fantasy
when he falls captive before the eyes
as dark as the question of from whence they came,
her skin the almond sand where his thirst
desires the oasis of her touch to slake
the fever her vision brings to his heart
racing with my flight as I ascend
to circle her head, alighting upon her shoulder,
exploring of the mystery of the messages
I shall now carry between them.
Solomon:
She walks in honeyed beauty, a willow
by the stream, lithe and supple, dancing
with the breeze, she walks before the sun,
golden in its moment, whispering the wind
as the universe bows before her feet, she walks
within the rainbow drops of the storm, the air
a perfume to contain the song of her name.
I would build a temple of cedars from Lebanon
to worship the moment that is her, I would build
such a sanctuary, and if she so commanded tear it apart
by the roots with my own hands, pulling the pillars
down upon those who would question
this beauty I watch eclipse a universe
with the dance of her walk as she nears my side.
Hoopoe:
Between them I am a messenger
proving distance is an illusion
created by rumor shaken to its foundation
by their connection where all fades
before the history of this moment:
Sheba:
Hush, my beloved, allow my whispers
to entwine you as my legs draw you near,
hearts beating with the breath of one,
your hot kisses caressing my desires,
my song leading you to kingdoms
whose height and majesty even the angels
would envy as I bury you in my mouth
with a softness that defies eternity.
Hoopoe:
Between them I am an illusion
proving distance is a messenger
created by rumor – what truly exists
is the connection where all fades
before the mythology of this moment:
Solomon:
From the walls of Tyre I look to the sea,
longing for our completion
to move beyond dreams into a reality
where together enwrapped in sand we behold
a world where the torture of isolation abates,
leaving us to find we are not now confined
to the touch that echoes may bend.
Hoopoe:
From her quivering shoulder her breath
quickens beneath my view
as she steps from the boat, entourage
surrounding her sure steps, drums
thundering like her dreams of his arms
that glisten oiled within her fantasy
when he encircles her in an embrace
as firm as the question of from whence they came,
her skin the almond answer where his thirst
desires the oasis of her touch to slake
the fever her vision brings to his heart,
racing with my flight as I ascend
to circumvent their heads, soaring over their ballet,
exploring the mystery of the message
I now carry as the harbinger between them.
Hoopoe - Bird that in legend was the messenger between Solomon and Sheba.
By the doorway you stand
Echoing through this empty house
10
Sadness is the glue
11
When
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There sings no bird
Through the furnace of love’s fire, he walked the Rose Garden of the Soul,
searching for songs to express the language of his journey to her and back
across the wilderness where he was the long distanced traveler,
miserable without the love that was ripped from the grasp of their moment,
where he was the long distanced heart, banished to the insanity of isolation,
forever ensconced beyond her weeping embrace, where he was
the long distanced song, a chorus of desolation, penance, and resignation.
13
Across the caravans of time he bowed before his birthright,
hair shirt touching the blind death’s hand, resigned to the ensuing chaos,
the ache of her drifting over the vista of his displacement, losses not spent
but collected until so numerous they rivaled the names of the stars before the
kneeling
patriarch who defined pilgrimage as but the shifting of the sands of emotion.
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Yesterday was today when tomorrow had a name
A finger touched to his lips bidding silence, her hand encircled by his,
her quiet smile the river where his soul swam the waves lapping
his thoughts flowing to the sea while she constructed
an altar to his soul under the visage of her devotion.
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Dreaming oleander
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Sorrow raised in madness
20
Obscure the night
21
The motions she walked, entering each situation
as the actress playing the ultimate role, ever observant,
the audience never aware her performance was one,
until what seemed at first beyond endurance
became a daily ritual offering its own
particular comfort and solace in the repetitive numbness
that blurred the counting of her days.
Finally, the day arrived when the doors were thrown open,
window shades pulled back, heart wrenched
from its long socket of pain, freeing her at last
to pursue the true love that had consumed her entire life,
only to find when her foot arched the final step she hesitated,
grasping that far too long she had swathed her heart and soul
in the cloaks of anesthetized acceptance and hidden deceits,
that far too long she had slumbered in the bed of heartache.
So she laid down, turning inward, sinking deep into a long sleep
where in the final hours delirium brought forth dreams
of when two were young and happy, immortal
22
as all youth are, preparing to live forever
in a love that knew no name, bounds, or reason.
23
The resolution of parting
He stood to face the vestiges of truth laid out by Jupiter and Venus
lighting across the Heavens to meet once more,
twining into a brilliance that could lead
wiser men than he to some Promised Land, he stood to face
the wind as it caressed the gentle beauty of her name
through the deepness of those final moments, he stood
grasping his guitar, allowing it to take hold
with a mind of its own, a closing hymn cascading down
the waterfall of grief consuming him to the end,
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he stood a breath inhaled to steady body and soul
for the last song whose time could have been foretold
long ago by any aware that such a love,
so transcendent, so consuming, so pure,
in the end could only come to this finality:
When the sun fades its promises, when the clouds weep in the sky growing pallid,
when the soundless streets are deserted and the church pews long emptied
with the grasses burnt under the drought of longing, the music of our song
shall silently marvel at the crystal prisms lain arced and mirrored before your feet.
And the children fallen by the wayside, and the lovers folding sheets ironed
by sweated love left bare, and the old men dreaming of past adventures
while old women lightly touch their arms, all will remember your name
that never shall fade over the years into either hallucination or reckoning.
There sings now no bird that draws a line in the sand separating our souls,
there lives no hermit of the heart who can withstand your exquisite nature,
there dies no martyr of love who would not pass from life with your name upon his lips,
there walks no Samaritan of the spirit who could refuse to the tending of your soul.
For there sings no bird whose voice could exceed the elation
that still thrills my veins when I call your name, there runs
no child whose breathless wonder can outshine the beauty
25
of where you dwell inside me, there arises no flight of eagle
whose wings are not surpassed by the brilliance
of when you entwine my days, there prays no pilgrim
whose words are not warmed by the merging of our devotions.
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Roger Humes is a poet and a computer graphic artist. He is the Director of The
Other Voices International Project, a cyber-anthology of world poetry residing
at www.othervoicespoetry.org, and the International Poetry Editor for Harvest
International, an annual arts and literature magazine produced by the California State
Polytechnic University, Pomona. He lives in Claremont, California.
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