M1:212 — ای من آن پیلی که زخم پیلبان / ریخت خونم از برای استخوان،

Translation: Oh, I am that elephant whose mahout (hunter) / shed my blood for my bones (ivory). Meaning: This verse, employing the metaphor of an elephant, expresses the bitter truth that often our most valued qualities or possessions become the very cause of our destruction, as they attract peril or lead to our downfall.

This profound verse, one of Rumi's unparalleled compositions, appears at the culmination of the poignant tale of the king, the slave girl, and the goldsmith. It is here that Rumi distills his deepest insights from the narrative. I refer to these verses as 'Rumi's own conclusions' – moments where, after recounting a story, he shifts to the voice of animals – the deer, the fox, and in this instance, the elephant – to articulate a fundamental ontological and ethical truth. These verses are 'clear' and do not demand extensive exegesis beyond positioning them within Rumi's larger intellectual framework.

The central point is this: that which is an adornment or value for an animal becomes the very cause of its destruction. The deer perishes for its musk (from its navel), the fox for its fur, and the elephant for its ivory (which Rumi terms 'bone'). This is, unequivocally, a stark metaphor for the goldsmith's fate. He, lured by his skill and talent as a goldsmith – his very 'bone' and 'adornment' – gained the king's attention, proudly accepted the royal 'robe of honor' which was, in reality, his 'blood-money,' and embarked on his journey to death. This was precisely the 'superficial quality' (rang) that ultimately claimed his life.

Rumi, in the verses immediately following, concludes: "Loves that are for the sake of a superficial quality (rang) Were not love; in the end, they were disgrace (nang)." It is here that I insist: any affection predicated on a rang – a fleeting, transient quality, be it beauty, wealth, or any external possession – will inevitably lead to disgrace (nang). The elephant's ivory, its 'bone,' is precisely such a rang that is subject to decay. That which is transient cannot endure, and love built upon it is bound to crumble. This signifies 'love for the dead' ('ishq-e mordegān), which Rumi declares 'is not lasting,' for 'the dead do not return to us.'

This tale, and the verses that follow, ultimately revolve around the principle of 'retribution for actions' (mukāfāt-e ʿamal). Rumi explicitly states: "This world is a mountain, and our action a cry; The echoes of our cries return to us." Whatever you sow in this world, you shall reap. The goldsmith, driven by greed for wealth and status, began his journey to death, and ultimately, the very 'bone' that had brought him honor claimed his life. This is a profound warning; a caution to every lover who gives their heart to the 'transient.' Rumi speaks of how, if you connect your heart to the 'Living One' (Zende) who never dies, i.e., God, then that love is not only eternal but also life-enhancing. However, loves that are rooted in the 'bone' of the elephant and the worldly 'superficial qualities' (rang) are destined for the 'shedding of blood' and ultimate annihilation.

Key takeaways

• Our most prized qualities or possessions can become the very cause of our destruction.
• This verse serves as an allegory for the goldsmith's fate in the king and slave girl's tale.
• Loves founded upon 'superficial qualities' (rang) ultimately lead to disgrace and ruin.
• The principle of 'retribution for actions' is subtly embedded in this verse.
• Love for the 'transient' (like the elephant's ivory) is never lasting and ends in ruin.