M6:2516 — خاص و عام شهر را دل شد ز دست / تا چه تشویش و بلا حادث شدست

Translation: The hearts of the city's elite and commoners were lost, Wondering what anxiety and calamity had occurred. Meaning: This verse describes how all citizens, high and low, lost their composure and were overcome by anxiety and speculation, following the unsettling arrival of an unknown messenger.

This verse paints a precise and vivid picture of social anxiety and the tumultuous illusion that engulfs a city in the wake of ambiguous news. Following the narrative of a jester who, with frenzied haste and by exhausting horses to death, rushes to the king's court, Rumi here delineates the psychological state of the people.

You see, in ancient times, the delivery of urgent news, especially regarding war or natural disasters, demanded extreme speed. Sometimes, horses perished on the road just to ensure the news arrived swiftly. This jester, similarly, rode his mount with such intensity that two horses died en route. Then, without a moment's delay, without even washing off the dust of the road or changing his clothes, he rushed straight to the royal court. This very haste and disregard for protocol, in itself, generates apprehension.

It is here that Rumi, with his masterful hand, speaks of “fich-fich” – the ancient term for what we now call “pich-pich” or whispering – spreading among the courtiers. This whispering not only causes apprehension in the Sultan but quickly spreads beyond the court, to the “khas o ʿām-e shahr” – the elite and common people alike. “Their hearts were lost” means all citizens, from the nobility to the masses, lose their composure, their peace is shattered, and they fall prey to wild speculation.

They do not know “what anxiety and calamity had occurred.” The human mind, when faced with the unknown, quickly leaps to the worst possible scenarios. Rumi himself demonstrates how “vahm” (illusion or apprehension) dominates the city. People wonder: “Is a powerful enemy intending to attack us?” This thought arises from the spy and intelligence systems active at the time. Or, “Has a deadly calamity arisen from the unseen?” Perhaps a devastating earthquake or a celestial disaster is on its way?

Rumi then refers to “fuhsh-e ejtehād,” meaning the jester's extreme effort and immense suffering. This excessive exertion, instead of being praised, itself becomes a source of uproar and anxiety. “Uproar and anxiety fell upon Termez.” The people become “captives of their imaginations.” One is “beating his knees in despair,” another “wailing in fright.” Every heart runs in a different direction; everyone speculates and wonders, “What fire has fallen into the carpet?” This expression illustrates the peak of collective anxiety and psychological breakdown. It is here that we see how precisely Rumi understood and depicted collective psychology, especially in moments of crisis.

Key takeaways

• Uncertainty and ambiguity are fertile ground for collective apprehension and anxiety.
• A single unsettling piece of news can disrupt the tranquility of an entire society.
• Collective psychology in times of crisis often gravitates towards speculation and fear.
• Excessive haste in conveying information can paradoxically trigger more panic and misunderstanding.