Longing for the happy time with no trace of a family, and fortune that turned its wheel and drew the idle man into its arms: the first of the marriage quatrains.
A flock of troubles wave upon wave, troops marched towards detachment, and a poet married to the world by a contract made in his absence: a satirical quatrain.
A light of divine manifestation that lights the earth by attaching to it, and a few old bodies that served it as mirrors in the visible world: soul and body.
A woman neither rosebud-mouthed nor soft of speech, a husband who would flee even were he Khidr, and a house of sorrow even in Paradise: a harsh link in the sequence.
Headache children born of the world, a loveless woman, and men of God who knew her as a stranger and passed by without greeting: the marriage image at its harshest.
A wife lacking every quality sought in the beloved, without lightness of spirit but chaste, and a burden borne for regard: a softer quatrain in the marriage sequence.
A life spent poisoned, the serpent of life as a mate, and Eve who becomes a burden even to Adam when she is no sharer of pain but a pain herself: the last marriage quatrain.
A chaste wife lacking every quality sought in a beloved, a rewriting of an earlier quatrain, and acceptance in the words "this fell to my lot, yâ hû".
An enemy in a friend's guise who takes in his guest kindly and drives him out in wrath, a smile not to be trusted, and an exit from the world naked and weeping.
The garden of the world with its leaves, fruit, nightingales, roses and thorns, and a pleasure ground where serpents lie beside the spring flowers: a quatrain on "there is".
The chastity of a world that grants union to no lover, the heedless who take her for a loose woman at the sight of her swaying walk, and a traditional image reversed.
One with arrow and bowstring, light and fire, and a world that mirrors the mingling of opposites, good and evil, help and harm: the world likened to a sorceress.
Men and women born of one joy who waylay one another, man as his own patient and physician, his poison and antidote within: humanity outside the rubai metre.
The Qur'anic "very unjust and very ignorant": whether ignorance caused injustice or injustice ignorance, and man unchanged though busy with the sciences.
Passing beyond fear and hope, drinking death while alive, and the question of how unveiling and taste are to be told apart: a kalâm teacher's doubt about two Sufi claims.
The debate on unveiling and taste goes on: the charge of belittling the world, reports that need talk to be understood, and reason resting on the word.
A reproach after thirty years of teaching: light and darkness sharing the outer world equally, the blameworthy prevailing within, and students who cannot understand speech.
The stranger who marries away from home and has his food watered down, quarrels of praise and blame, and marriage as a slate written and wiped: a joke titled Mudhike.
Advice to live in the villages, the plenty of "madams" in the city, and a bawdy play on words about the young sent to Europe to study: a comic piece titled Another.
The counsel not to hurt a child at play, elders reminded of their own days of play, and play counted a general law, "kânûn-ı umûmî", for children.
The counsel to obtain one's share of this world, the verse "do not forget your share", and livelihood as the knottiest question against a Sufi indifference.
Keeping time with the gathering, keeping to man's way, holding a place in the hereafter, and acting before the journey: a play on Turkish idiom built on the refrain "tut".
The counsel to tell the child beforehand of good and evil, and a teacher's image of the child as a manuscript copy whose correction must not be delayed.
A meaning of provision not even the learned fully grasp, and providing as creating grain, soil, water, sun, air and the strength of men: on the name Provider.
A conditional on how man treats his kind, and man finding no peace between vermin here and the torment of the Resurrection there; a quatrain whose first couplet stays unclear.
Faith as the Prophet's livâü'l-hamd, the shade of delight it spreads over those beneath, and the candidacy of its volunteers for the sovereignty of the Resurrection.
A kıta naming the Shaykh al-Islam Zenbilli Ali Efendi: a proposal to kiss his grave soil, the correction that follows, and a last line that gives the glory to the law.
Duties fading day by day, reason grown a companion of madness, sensual lust as the furthest aim, and the delight of Paradise taken for a fable: a gloomy critique of the age.
A bouquet adorned outside and in turmoil within, and a transparent balloon, blown and made, that goes out without a gleam: unbelief likened to a soap-bubble balloon.
Young people weary of the old surroundings, innovators who incline to the West, and others who settle in an order: the first quatrain of the series on youth and innovation.
Renewal as an ancient law, the young in whom its rule is plainest, and a youth that takes light from its surroundings and brings new feelings to birth.
Hope like the blood in the body, strong in youth and like jaundice in age, and the strength of the blood as a shield against every calamity: the last of the youth series.
A poet who cannot be happy with his own comfort, wishes to see those around him in well-being, and counts Euphrates water torment beside a thirsty man's sigh.
Sky and earth meeting like two tresses, night named Leylâ, winking stars, the moon holding up a lamp, and onlookers slipping away one by one: a playful night kıta.
The greedy who want a spring of plenty and the envious who build a dam, and two questions defining the animal as a greedy body and man as a giving spirit.
Green rippling in the breeze, a green skirt longing for that loveliness, and laughing fairies whose skirts leave traces as they pass: the wind's traces on the meadow.
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