Rashh-i-’Ama’

“Sprinkling of the Cloud
of Unknowing”

INTRODUCTION

   Bahá’u’lláh’s Rash-i-’Ama’ is a Persian poem of 19 couplets which takes its name from the opening words of its first hemistich. Widely regarded by Bahá’ís as the earliest extant example of divine revelation (Bahá’í scripture), it was composed during the time of its Author’s imprisonment in the Siyah-i-Chal (“Black Pit”) dungeon in Tihrán; that is, at some time during the latter half of the year 1852 CE (early 1269 AH). It was, Bahá’u’lláh in His later writings has stated, during the “year nine” (1269 AH, i.e., Oct. 15^th 1852 to October 4^th 1853) that He underwent profound mystical experiences and resolved to attempt to regenerate the demoralized Bábí community.

   It seems likely, as most Bahá’í writers have maintained, that the Rashh-i-’Ama’ is expressive of Bahá’u’lláh’s Own assumption of a leading role within the Bábí community. To what extent, however, Bahá’u’lláh therein alludes to the theophanic status He later explicitly claimed (from the early 1860’s of the Common Era) is not entirely clear, bearing in mind the extravagant claims made by many leading Bábís in the 1850’s, the poetic nature of this work, and the possibility that He is representing Himself as a channel through which the celestial and eschatological Bábí spirit flows. He certainly, at this stage, makes no explicit claim to be “Him whom God would make manifest” (man yuzhiruhu’lláh, the expected Bábí messiah) and could be understood to be representing Himself as a leading Bábí rather than claiming to be the inaugurator of a new (though at this stage secret) religious dispensation. One would probably not be going too far if one supposed that in the Rashh-i-’Ama’ the ’messianic secret’ of Bahá’u’lláh is all but divulged, though in cryptic, esoteric terms.

   In the translation no attempt has been made to be anything but as literalistic as possible. I may well have completely misunderstood the sense of a number of the more abstruse parts of this beautiful poem and would be delighted to receive alternative renderings.

   Thus, there follows my inadequate attempt to render the earliest extant work of Bahá’u’lláh, the Rashh-i ’Ama’ (“Sprinkling of the Cloud of Unknowing”, 1852/3 CE) in a slightly revised provisional translation which first appeared more than a decade ago with a commentary in the Bahá’í Studies Bulletin 3:2 (Newcastle upon Tyne, September 1984). I hope to revise it (and the commentary thereon) extensively and republish it over the next year or so. Forgive the inadequacies in my paltry attempt to translate a hauntingly beautiful poem. The Persian text translated is that printed in Ma’ida-yi-Asmaní 4:184-6 -- not a critical edition; readings from another manuscripts (in INBAMC 36:460-1) are indicated by an asterisk (*) at the end of a hemistich; details cannot be gone into here.

Rashh-i-’Ama’
“Sprinkling of the Cloud of Unknowing”

PROVISIONAL TRANSLATION

Stephen Lambden

He is God!

**********

Translation by Juan R. I. Cole

He is God.

Our passion caused the cloud beyond
       all being to begin to sprinkle down;
Our melody has led the mystery
       of all fidelity to gain renown.
The east wind spread abroad China’s perfume;
       our tresses have diffused the fragrant gale.
The countenance of truth caused the shining
       sun of ornamentation to unveil;
Behold, from our direction the head of
       reality becomes now manifest!
The wave of the divine encounter made
       the sea of purity cry out with zest;
Munificence then winked with coquetry
       because our heart’s rapture is so sincere.
Wine’s joy was poured at the glance of the rose;
       our melody made this sweet hint appear.
The silver trump! Divine desire! -- One blast
       in the midst of the sky caused both to be.
Our face began the age of "I am He;"
       our breath started the cycle, "He is He."
The chalice of the heart made manifest
       the fountain of divine reality;
The ruby jewel of Baha begat
       an overflowing goblet of honey.
The Day of God gained its fulfillment when
       the countenance of the Lord was revealed.
The melody reverberating in
       Tehran has the new Beauty as its yield.
Gaze on the overflow of resplendence
       and see the sprinkling of the unknown Cloud;
For all these things derive from one tune of
       the melody of God when sung aloud.
Look at an everlasting moon, then turn
       your eyes upon exalted and high-flown
Vistas; examine the rebellious breast
       that was anointed by the most high throne.
Now view the blessed palm tree and look on
       the gentle warbling of the dove; then see
The most sublime recital that issued
       from the bright radiance of purity.
Give ear to the Hijazi tambourine;
       let the Iraqi melody cascade.
And listen to the celestial rhythm
       that was by the force of our passion made.
Behold the visage of divinity,
       set your gaze on the heavenly houri.
Then look at how the human is unveiled
       by the cloud beyond being’s mystery.
Gaze at the wine server’s red cheek,
       look on the everlasting countenance;
See the translucent liquid that was poured
       out from our cup with such exuberance.
Observe the conflagration of Moses,
       look at the white-hot shining of the sun;
And see the glowing breast on Sinai -- all
       came forth from what the sublime palm has done.
Look at the condition of the lovers,
       hear the intoxicated make laments;
See the infatuation of beings
       when they enter in the court of presence.
Look at the rosebuds and see the ringlets
       of hair that fall in the shape of a B;
Listen to the melodies of the flute
       that from the pen of Baha came to be.
This is the sprinkling down of purity,
       this is the brimming manifestation;
This is the singing of the birds, which flowed
       from the spring of self-annihilation.