SELECTED POEMS DIVANI SHAMSI TABRIZ WITH AN INTRODUCTION, NOTES, AND APPENDICES REYNOLD A. NICHOLSON, MA. Sormeny Sie Thamar Adam's Profesor of Arabic: In the Cntr of Combe kiTAB BhAVAN ‘New Delhi-1 10002Kitab Bhavan Publishers. Distributors, Exporters & Importers 1784, Kalan Maal, Darya Ganj New Delhi-t 10002 (india) Phone (91-11)23277392/93,25274086 ‘Web Site wwwwkitabbhavan.com E-Mail hasti@ysn.com Fas (01-11)23263383, ISBN 81-7151-197-X Rook Code SO0088 {st Published in India 1898. 4 Edition 2004 Published in dia By ‘Nusrat Ali Nasi for Kitab Bhavan 1784, kalan Mahal Drya Ganj New Dethi-1 10002 (nia) Printed in India at Lahooti Fine Art Press 1711, Si Walan, Darya Gan} New Delhi-1 10002 (india) ero oe he pains dn, OA bby du, Poersen ‘hin that psi mipion wih, thoogh it hae zlhig in it but that sae pr tbat ume truth and a ae ey whch vays war ae alvaye mst bo the wlio ef all G's hl td iste ia hve, i by te wide ofthis Nerd acral lo Semaine tamPREFACE. BOU'T six years ago, when I consulted, Professor Robertson Smith, whose Kindness and heroic. un- felfahnese one of his pupils can ever forget, a to what 1 Shotld make the subject of the dissertation expected from Candidates for a Trinity Pellowship, he sugyested the Divan’ Shami abria, inother words the yrieal poetry of Jalaa'ddin Rian 1 was the more ready to follow bis ‘vice as the Safi doctrines had even then begun to inspire ihe swith the strange and irresistible fascination which feligion of love and beauty exercises over certain minds ‘Aovordngly, Mr E.G. Browne having lent mo his copy of ‘the Tbr Baition of the Divan, I worked Urocgh it page by page, scleting the poems that pleased me best and tamlating them in rows or verse, ‘The resent volume is fan outcome ofthat experiment. tis not, however, meraly ft edibaufic My original divertation wis based upon & ingle tont and left many difalties wosdved, In 1894 T Thllated a splendid masnseript of the Divan preserved in the Vienna Hofbibliothek, and on my réum 1 examined ‘one of equal importance, which the authorities of the Leyden University, Library generously placed at my dloporal. ‘The texts thus obtained I hare corrected andvit PREFACE, supplemented by referee to MSS. in the British Museum avd elwewhere. As regards interpretation also much has ‘een gained. In a wider knowlalge of $a Hiverature, and especialy of the Mavavi, I found the key to passages ‘which semod hopelesly obwcure. ‘The comparative method ‘may be abused; its vee is beyond digpate, Sufi has fow ideas, but att ihaustible wealth and variety of illustration, Among a. thousand latering masks the interpreter is required to identify each old familie face Now one mask reveals mone than another, and when tht has boon penetrated, is neighboor ean no longer dssomble the ikenews which hitherto remained unrecognised. 1 do rut, of course, proterd to have understood everything Sis is neither an exact science nor @ popular history of the Creation, ‘This enigmatic and ambiguows style, of which the Divan is a mastrpece, wll always lave ample rovin for conjecture, even thongh ite chit characters are ily decipher, [ trast that my explanatory nutes, ocasonally they prove to be beside the mark, may never theless contribute to « better appreciation of the greatost mystical poet of any age While the Afaxnariissonssibe in the scholarly abstract of Mr Whinteld and the laborious but azazingly unpoetial version of Bk 1. by SirJames Redhouse, the Divan, searcaly inferior in merit or fame, has boon Tess fortunate, ‘There is no Buglish elition Austria has given us Roveraweig's Auswall (1838), andthe clumsy translations of Von Homer in his Schine Redekinats Peraios, Por a notice of both the reader refered tothe Intriduction. Ihave included three oes which appear in tho Aswad; the rest are now pablished in Burope for the fist time. “The task of veletion war not simple one, and I have necessarily relied on my own tasto and feling. If my book were not fudessed to students of Persian rather than to lovers of liteatore, T should have boon tompted to imitate Abi ‘Tammian, whose Hamise is a compilation of verses torn from thie context. Such a plan is pealianly favoured by the loose structure of the ghazal, where euplts complete in thomselves are strang together in the slightest fashion ut as no writer ean fini be judged by ramets, however fine, L have endeavoured to make this anthology a trae aud sulcient vetlexion of the whole Divan, ‘My translation socks to reconcile the cans of accuracy fanart: it is therefore in prose. Obviwly Baglish verse Cannot covey the full verbal sense of oriental. poetry ‘withont lapsing into grotesque doggerl; the translator must either profess a general adherence to his anthor's rmenning (see Appendie IL) or, rising above the letter, be must catch the elusive spirit of his origina and reproduce it in a worthy form. OF this the highes: and rarest kind ‘of transition, Pitagerali’s “Omar Khayyam is a clsic example, T have done my best to avo gratuitous ba- valties, when no misapprehension was posible, ‘Thus 1 have not rendered suff aad by ‘aboe-mek,’ nor have 1 Alescrbad a burning heart as “ratmeat” Although some Persian componnds can hanlly be englshed except by ining equivalent terns, T have taken varaing from the sal fate of more than one inventor. “Nubiguity” and “nalliquity" ave terble eptaphs Pivally, my warnest thanks ae due to Professor Covell, who Jent me his two maunnseripts of the Divan ; to Mr E Browne, who aiuce I began to study Persian has neversgrudged me the benef of his unrivalled knowlege and ‘experience; to Mr G. lowes Dickinson, who permitted me ‘to make wse of an unpublished dlsertation on Plotinns ‘and above all to Profesor Bevan, who not only read the ‘roof thoste throwghou: but amited me. with many i fenious and importact suggestions. 1 would sso declare my obligation to the staff of the Cambridge University Pros for the admirable way in which ‘hey lve printed avery troublescin text. ‘Tarwry Cousce, id, 1398. TABLE OF CONTENTS Prerace io Insnpoverox wot 1. Anthorhip of the Dist ® $2 Iai ain Ram: a 48 Shami Tate si $4 The Shirt! Diese ES $8. Jolie to and hated "ate ss $6. Satinm in Permian poetry. Development ‘of Soin 2. "Toe doen of Jaa tn and Phiinos $4 Critic ofthe Dirsa $9. sion and Mausnerps ofthe isan’ “shi Avoryo4 ao Conaiaesoa iit Sacre Powe Avpmrionas, Noms 1. statins pasage rom the Divs with ok fe hr nd ator ia aun 7 an 1H, ‘Teoaatone ia verse ae II, Table showing wheve the Sect Pease (nr in otereitons of Ue Din a 1V, Comparative. Tablo of panages otal from the Mguast a Pensa and Arabic mI Bn anLIST OF ABBREVIATIONS, RAS. = dowel oft fat Asati Soy Kon = Koran, Tah, = Lakin Bion of the Divi Shams abr ® veraweg duel 1S Talee Btn of tho Divo Shans Tbe, DMG. = Hier de Deatken margins Gl slaft For the MSS, deta by the letters BIVBCCLY see the Intralstion, § 9, Referens tn the Tarr Baton of dhe Drvin are By page sd lst those tothe Price of that Eton ate by page ae Tine. Stull afived ta natber depts tht he coz ing lne o byt lenge tthe sara tst. LIST OF AUTHORS AND EDITIONS REFERRED ‘To IN THE NOTES. (i ist inclines ony thow editions which have Tt been sei) “Atiags alts Caskoo, 1880, nda Vir he Bok fo aad tensated ty M. Hang and E,W, Wet (Satie, 1973). “Agr, Monti tir ona teat by ‘aig 1860. “agar, Mende (sry 1819) Bukit ‘jin, «Persian Dictionary (acknowy 184 103), ‘Burhan’ Qi,» Dsslonary of We Persian Langage (Caleta abi tensa by Sho aed Tope (Paty 1889. ‘Dewoke Myo by Frat iter (Lei 1897) Finda, Shing, et Uy Vollrs (Lagan ataroran, 187, reptag, Wy Arabi Proverb (Bannae a Rhea, 1698, higan ttughit a Resa Dictionary (Lack, 1849) Guisuan fro nd stately BH. Whi (London, 180) Hat the Diode of wk and tlt by Zines Riter Tosenawesg Sana (in, IRE ee net Sone dey bles on Ate ave un commentaire ‘hn pr Silvestre de Susy (Paty IM, ein de Tey a, and trulted by Siete de Sacy + Dai,Tn 1 Far, 73 yy and translated by Harmer Parga (Wien, 1850 Ite Khallkin, Bigrptical Dictionary, translate Sane (asi 1843, te) Fam, Balaron of. sud toxoid by Frere, Slots ‘Wasehrd (Wien, 1) omy, Nafabien Ong with biographical sch ofthe author ‘by W. Nama Lee (Caleta, 1859, Jimi, Yanwf Zola, wd. and trated by Vinee Rosenrweig (Wien, 198) Foun de a Cr, inthe Bite de autre Enpatoty, VoL 27 (Ota 1855) Sunny itd tif by, Fig (ying 1848) ana, BW, an Arabic Brg Lesom (London, 186 es) the Phownd and One Nips (Londo, 1641) fam Account of the Mars and Catone of he Moders Egyptians (London, 187) Lan, W, Tle Sprit of love (Londo, 1869) Magna, by Jat ‘te Ror Se Appendix 1V. Niatmt, Jabador nim (Calett, 1819). “Oroar Khayytm one waclaed by E, H, WhinSold (London, 189). Ses, Dat, by Ch H. Gra (Views, 1686. vy 1 Onlin, by Hatt (Londen, 1874 ‘elary of. by MJ, De Gone and other (got Ratavorm, 1870, ete) "Thtacl, FAD, Safa (Brain 1891) ‘Vaught, RA, Hoare wth the Mgt (Lond, 18). Valley J. Ay Lesion Pesio-Latinom (Beran ad Rbyn, 158, te INTRODUCTION. $1. ‘Tae Divan’ Shamsi Tabris acqasints ws with a striking literary phenomenon’, It i true that books have teen ascribed by ambition oF malice to those who had no hand in producing them. Tt is true, gain, that while the fashion of yseudonymous anthorhip is everywhere ‘understood and. practised, in Pera tho poet A, la mode cannot dispense with a takallus, which insted of exciting ‘oriesity and sparing modesty a Bush serves to gratify the onerous patron, to immortals place ot event, to unfold fome characteristic, and in fine to secure that ite owner ‘hall not for all ine lie buried under one cf those cumbrous family tres that betray alike the poverty nd confusion of Mohammedan nomenelatare, But here is no question of takhalls", forgery, of composition holding up to ridicule the imagined author, ‘The Divan was never attibuted to ‘Shamsi Tabri, who probably died before it was eomplte Why then does his name sppear on the title-page and at the end of most of the oes? Who was he, and in what 1 cae of Pato and Sera sma in ind notin age. ‘maser myst ons Shama Tabs may te repaid aks us dn amet the any fee ud eject {olin Shane! Tare pnt Se divine Bove tbe one Being Inve alae peines a ante an inal mergerelation di he stand t» Talay “ain Reo? Why showlt f poet who ranks with Fiaus! and Taiz lay on the brow Sf an unknown dervidh hin wranth of imperishable tri ong? 52. Jalal ‘din Ram was born at Baki on the 6th fof Rabi | Awal, 604 a x. (Goth September, 1207) ‘We may pas lightly wer the apoeryll genealogy hil connects him with Abu Bekr, the frst Caliph, His desent, fn the mother’s side, fro the royal house of Khwarann ix well etablishod. alu “din Husain AI-Khajibt marie A vdanghter of ‘Als “a din Muhammad Khwarsem-Shal, ‘Their sn, Bahi's “Alin Walad, is the port's father adi “in was man of great learning and piety, an eloquent preacher ant distinguished profesor. Unfota ‘ately, not content wth ‘delaiming against the philosophers ‘and rationalists of the day,’ he seems to have indlged in political dintrbes, Acconting to Afiki, he attacked the nnovations” of the igning monarch, Muhammad Ruth “alin Khwsrnan-Shab, surnamet Takash, who held sway in the north-east of Persia and in Transsxania, Another cvount depts the king as jealous nf his growing influence td popularity. Whatever may have been the cause, he found it convenient to quit Balk’ with his fanily and a + heft iographs ia tbt cantaiedin th sonst en, stant Abs, app of Salles grndon, a ete ‘oan Tol ead tha work, ein onde and aula 8m selene eur, ema tobe ato into fit. Copias SEIS ite ty Rathoue i hin tasuation of Bk cof te Sue T hae sb ovaind rls Sha (Tobira Sha, yt we eye ie the Das few fiends (about 607 A). At Nishapor the travellers swore met by the famous Sufi, Faridu “din “Att, who ave Tall, at this time » mere child, hie Asrir-name (Book of Mysteries), and prophesied that he would attain the highest pitch of epinitual eminence. From Nishapnr they went to Baghdad, where they recived news of the Gestraction of Ralkh by Jingse Khan (608 4.11); then to Mocca, Damascis, and Malatiya (Meltene. Pour years ‘vere apent at Araanjan in Armenia, and sev at Laraud. Here Jalalo “din marsiod Jauhar Khatio’, daughter of ‘the Lala Sharaf "lin of Samareand (628 4.8). Soon afterwanls the family setled in Qoniya ‘Teonium), the fayital of the Seljoq prince, “Als 'u “din Kaikubad, and Bala ‘win resumed his professorial actirity under the royal patronage Tf we can believe the stories which re tld of him, the poet must indeed have been a marvellous bo.’ When be tran six yeas old, he saw visions imbued his playmates wrth philosophy, and performed extraordinary feats of fasting. He was educated fest by his father and then by Barkan “din Mubaquiq ‘reid, who was a. pupil of Bala 'a Win at Balkh, On his father's death (628 4.1.) “Jalal succeeded to tho vacant caie?. Although the fame nis wun born in 612 4a ‘The dramate Soe of thie one Inde oe to auspes that it aly ben tome "Ghee oa di pong. Jala tok wwesond wi Kl juan vo marie! him SSeS yy Ae (E41, ABA ne hat He Ba wovinoy vite Aleppo and Dts, aol at on hit euro a Ne deoted ine pee tthe wy of teary ith Borhana anot hs erin ant he Wrianey of hin lagen bought ease dvipls from every quarter to his fst—he had dhs of 400—the postive snes col ot, he felt satis the soa infinite Tonging for foeom sot rest Ho mbmcd acon the panthers hich ta ary taken rot inthe aren sit of Islam, sed wm troadast over the Nohanmelan empire by a lng eri of wandering sats, gang up and Bosome wth rental Ionian 413. On the 26th of Jama Air, 642 a. (28h November, 1244)" Shamsi ‘abr, during hiv tavel, ive in Qoniya. Ie willbe proper to att down here the few facts presrvod by tuition concerning thin wend figure, wrapped in core black fl, who fits acs the sage for 8 moment and disypears tragically enough 2 o At od fk Bot ipl ana (F410) at ‘ui ya oa en San Fak eto Qe Tie Ut (bn) i speny snr by 8 omc Bis ste 3) ‘eee un pease nc Ate more vot ms ae # ay and een ‘roy estas {Seti oa Arie F(t thr ba Shams otro brn of fe Mara, sod we ot Bn ur ems {4 comma athe fn tne on of the Masur by Kamal “in int Kean ities or tnou adh ne semen (omy, ee eas psa «til yo usyoine Ua 80, Lm) Me ta enn bhp, ain ato a inte lind fim (Dnt She Aas peo ht ecg ari te min iho Dla Sh es Bren his parentage ix nncertain. Some declare that his father, Khtwand “Als “a “ddin’, claims descent trom Kiya Buzurgum®, “Als ‘wd sbandosed his ancesteal sect (the Isma'is), bared theit hooks and tracts, preached Isla in the strnghois of heresy, and psity sent Shamsu “din, a youth of rare beauty to recive his eiueation at ‘Tabria. According to others he was born ia Tab, where his father cartoon the trade of cloth-nerchant (354) He is sad to have studied unser Babs Kemal Jana, Aba Bakr Sila-baf, aint Roa "din Sanja, Me had teavellet + soe 88 of Dat ah ad Qe hy 1 Satori Hunn abt ee Won Goce der uae, tay the Soave se branch of SET hue oun, rogue te tine dealt pa en ite ge eke, Nas Mom oa ve “ean waht op one Ds Sh, SAI eee 9 ial pte Frm th arnt tao ening og or ic rao Be Tow 0533 : Tham ah ie the fl ne of Shane Tas at ne? Sid Se Gt AE Got Ae Sa at toe Sir ent. "onthe ator of Dasa Sak Shane pie 2 or Ba Morais tna dte Sanit yee ata AWE Raj Sabra ‘imal Ghar Xb "Un Magesx ssrropvcriox. uch; whence he obtained tho sobriquet, Paranda (the Flee). His character was despotic and overbearing; he vas extremely bitter in is ertons, and kened his learned suitors to oxen and sex. Peshaps thi ay be the cause tvhy Dr Sprenger cally him "a anost disgusting cynic’? He was comparativey iliterate", but his tremendons spiritual enthisist, Sased on the eonvetion that he was ‘ chisen orga aud mcuth-poce of Deity, east a spell over All who entered the enchanted circle of his power. In this Tespect, as in many others, for example, i his stroug ssons hie poverty, and his volont death, Shamsi Tabriz ‘eutiously resembles Soertes; both imposed. themselves fapon men of genius, who gave their erude ideas artistic ‘expres; bth proclim the futility of external knowledge, ‘he need of illumination the value of love; but wild aptures aud arrogant defiance of every hunan Taw ean ill atone for the lack ofthat “sweet reasonableness’ and moral grandeur which distinguish the sage from the devotes $4. Ie has beon observed that the Neoplatoni deity — the Absolute One of Plotiaus—owing to its all but ine ‘Ron Qui Jana Sit Soya ‘Abo Madi (ae Rar, ‘The Uinta “in Mou High, Abs Solin Di Heat Bilt (he Probe). ‘ay ah Persia, van of Baar te A Th » cutaoge of Outh Nanay p40. 1 SE et td arbi tm 8, a usrnopuctio. aa accesible isolation was quickly overshadowed, if not Aethroved, in the hearts of ite worshippes, by the dei ‘minores (daemons, angels, hemes and the Tike) forming & Fuminous staircase between earth and Heaven. ‘These ‘ioniinate hivvatcies, moro of leco roto fiom the divine Basence, seemed to offer a practicable hope, even trnaaare of responsive sympathy: anything was better than blank infinite noyation, Bo withthe Satis. Professing to tulore @ universal abstraction, they make individual men fhe objects of their real worship. ‘Amoug the religious: philosophical seets of the period in whieh our poet lived ‘the doctrine was generally held, that Mar, if he be let to his own devices, will inevitably go astry > therefore he rnmst choose a Master to guide him in she right path™? ‘The Master (jx) is God's representative, his actions are ‘Gots actions, ta spirit hes one with God. His blaspemies ‘and immoelities, nay, hie very eximes, ae not only eon ‘honed. but. glorified; darkness cannot yroceed fom the ‘an, nor evil fom Goa, What wo call esl i intensically fo, though it seems imperfect in relation to ourselve, "Tho mischievous effect of sich theories on vulgar and inedncated minds need hardly be pointed out, ‘Al Jafar Sadiq, Ab Musi, and innnmemble other, were regarded as incarnations nf the Godheat! Hagan Sabbaly tras Hattered by his alberents with divine honours and fh fanatical levotion that braved the ors tortures of Finpntent revenge While we realy acquit Jalal ‘da of haring this extravagant mintrialinm, which indeed he fs at pains to disconntenance, we must confess hat hislauguage is sometimes ambiguous For instance, in the ltheyt of one of in gatas he may, fering to Sha abies ube og) ap yp hil sal GT sal a Sapet asl Bb saetgy (T1802) ‘That monarch saprom> had shut the dor fast "Tosday he has eome tthe door, clothed in the garment of mortality. ‘The pretonsions of Shami Tabriz himself may be judged by an ancedote in the Manigiba I ‘arifin, One day peton met hmm in the marketplace and exclaimed, * There ino god save God ; Shani ‘din isthe apostle of God.” ‘The people, on hearing this, rated a great hubbub, and wvshod to Kill him, but Shams intervened a le him aay, remarking: " My goed fiend, wy name is Muhammad. ‘Thou shouldst have stout, “Mubassoud isthe apostle of God.” "The rable wll not take gold that is not cone.” $5. How utter was Jalal self-abaudonment, how complete his submission tothe glowing faith and imperious will of his new friend AfSkI informs ws: Slamsu ‘dm demanded and received the obelience de to «alta from ‘the meanest of his sleven, ‘To quote the vivid words of Kina Koll, “he (Jalal was so transported. nd smitten’ that for atime ho was thought inane’ He renounced hie teaching, and retired with Shans to solitary and desert propiate av idl wits each eer And with God txpounde {the ono (Ballg FS) VoL tp. fo 15 we Fagan 5 epdee (tt 11-18) places, where in close cormnsanon they discus the deepest arcana of mystical philosophy. Bitty resenting what they conceived to be an in sidiouy attempt to seduce their beloved Master from the true religion, Jala's scholars and disciples assailed the unveleome visitor wth abuse if not with actual violence Shans Ad to Tabriz Thither he was fillowed by his ‘ouvert, who broaght him back in triumph, but soon fresh onthreak of persecution eansed him t undertake journey t Damasens', where ho stayed bir twy years He was pssiouately regretted by Jalal, sho be the musicians chant songs of love and engaged, day and night, in the sams’. Most of his ghazals were composed ducing this period of separation. Here tho course of ‘events ‘comes obscure. Apjarontly Jalal, ule to forego the society of his dearest friend, sont his sou, Sultan Wala, to Damascus, changed with the tak of finding Shang and recalling him to Qiniya. Soon after his return he vanished tnysteriously. Most authorities agree that he was pt to death: only the cause and manner of it are disputed” adapta lata 9b ALY BI tl AS ae pt. , ‘ee news he comet Shami Tait a Danan, (have at tid to reproduce the pny 00 ye on co the doable eon of at) AMnt ays that he was yo to death “wit ingly or formality by oe Sta's pe (Hedoae's Monat. 108, bat sr tery, that one asin (D585 ae [g) “tie down a wall on his hud, adding, however, that this‘That any of the extant versions is founded on knowledge seems highly improtable; they may be described as legends hogotten by the creduloas imagination of the dervsh, stanpat on the lating currency of popular superstition fant accepted by the higgrapher withoat seruple, The following is Tams assount: “One evening Shaikh Shatrsa “iin and Maulana (Inala in) were sitting in privat, when somebody outite desired the Shaikh to exe forth immediately. He vse, saying to Malan, Tam called to my death." After along pose,“ Verily," id Maulana, " His ithe whole eratim and the empire there leswd be Gos, the lord ofall creatures!" Seven cimspirators sor Tying in ambush and fell ypom him with knives, bat the Slaikh uttered so terible a cry that they all were lumbfosnvored, Ore of thems was ‘Alaa din, Maslin’ som, who Dore the Dean of Fle i wnt of thy pop When they roovero their senses, they saw nothing except «few drops of blo, From that day tn the presnt tine no true of st ritual amonarch hax appeased. ‘This happened in the year 645, Rich of the aforementioned villsins was speedily involved in ealanity an. rished ‘Ala ‘a “lin Mutpnmad wos overtaken by a strage cfvease and diel ee the murder was many slays old Manlang did not attend his fuera, Some say that ‘Shaikh Shaina 'dlw is baried beside: Mawlana sha" lin Walaa, but acroning to another report these villains threw his blew bady into a well, One night. Sultan Walaa reais hat Shaikh Shans “din sige to him Incyte ak of deren ad trove, ot ppt srnopveri0x. mv tat he was asleep in thie wall When midnight came, he ‘atheros his intimate fronds, and they interred Shams in ‘Maulana’s college by the sie of the founder, Amir Badr "Ain, And God knoweth best! Ty metnory of hie teacher Jalal is aid wo uve iuntitated the onler of Malavi dervshes ‘with their special dres, the Indian garb of mourning, and ther whirling dance (gle). Rist Kol implies tht the Drvan itself wae written in memoriam’, ‘The Masnari was commenced Tater at the instigation of Chelebt Hosta ‘din’. Jalal in also the author of a treatise in prose, entitled Fi iki, eich rans to three thousand beyts and is addresed Tor the most part to Muna dint the Parwana of Rom. Manvscripts ofthis work are rare” 7 ala ied t Qoniya on the Sth of Jumada “| Akhit, 672 A, (16th Deoember, 1273). $6. ‘The great poots of Persia, with few exceptions, have borrowed the ideas and Speak the lmguage of Safism. These again fll nto two clases, Some, ke Hats, make 1 Nafohite 1 Unt 598 22 ‘Th ny be inkl om the ote a his mare (. Some! Tari ro lng, bot poy te balk of bege toils perid; wants at Dalat Shih ats tothe two yeas ota Shute wan saying wt Damas gash in thawte Mayas 6; Nake T On, 6, lon in (2). He ie the ‘Maa 28 Selina bn “Aly otetutace instar Sejkitarumy Ruhoo ip Kil aoa TV Gnt"ohysee ite Eat Kiown Ili! mendoned nw Leyden ‘atte of Oneal Ment, Wop arte aye, hove nit bon ail ated an frbor noice ot hie etre‘te mystic terminology, ‘adopté par une steto pour excher faux profanes la connsimance de ate dogies) serve the fimetion of a mask or s lady's fan in the last centary. By tantalising the roses, by Keeping him, as it were, suspended betwewn mater amd api, they pique hs ingenuity and double his plasure. Nearly every line is fn play of wit. Love, Wine, and Beauty ate painted in the warmest, the most alluring colours, but with such nicety of phrase that often the same ode wil entrance the sinner and evoke sublime raptares in the saint. ‘The majority, however, are thonselves $ufis by profesion or conviction. “The weal basis of their postry is a lotly Inculented ethical system, which recognises in purity of heart, charity, slfronuaciation, and being of the pssions, the necesary conditions uf eternal happiness tached ty this we find a yauthostie theory of the ‘emanation of all things fom God, and Yheir ultimate reunion with Him. Although on the sirface Islam is not Mioetly assed, it sustains many indirect attacks, and froquently the thought Hashes out, that all religions and revelations are only th rays of sige eteual Sun that all Prophets tave only dlivered and proclaimed in dierent tongues the sane principles of eternal goodness and eternal truth which ow from the divine Soul of the world” "A. yom Keene, Gate der hrc Ten tli, 222, “The inane and speompromisng Siem tt by Stata maken eicasberist ts piles. Votes a0 Be Gala at "han icy ad o's ten seep rp See eee ‘Among these, the genuine Saft poots, Jalah “Adin Rimi i without val While the vexed problem as to the origin of Sahism does not call for disousion here, few remerks concerning He historical development apd the various elementa of ‘which it is composed may be helpful te the student, who will find an admirable summary of the doctrine in Whinfeld’s etitiony of the Masnaet and Gulshani Mas! ‘The ently Sifir—they mere not yet ditinguished by this vame—showel, perlaps under Jewish aud Christian influence, a strong touley to ascetici, Sel-coutra, self-serfice, patience, bonndless trust iu God, all che Virtues of a Weruaed and a Thomas & Kanpis, animate ther seals and devout, if somewhat narrow and practical, septation, "They were not in oppsition to Islam, but formed an extrome wing of the orthodox party. The wutheistic extravagunoes in which foll-bown Sufism Aelights ave foreign om at lest wna to chem. With Tabi «pis woman who died at Jerusalem (135 414), Love, the wugueuchable faze swouldeing in the ashes of ‘otetouie relgiow aud kindling the torch of mystiiam throgh the darkest ages, began its conquest of Mohan tnedan hearts, ‘The fist who bore the wane of Safi waa ‘Ato Hash (ob. 1504.4), and in is Iietime oF soon Alterman the first convent for Safs (ela) was found ‘at Rela, in Palestine, by a Christian Ami "This ascetic type belongs especially to the Arab race are thne of A wo Ket ‘ova, we bar drew hit ‘neil alin vcsiely tom Arai wonrtes.” Por ght adHand in hand with the Potsan revival ander tho ‘Abbasids ‘ame & new curt of ideas. Speculation takes bolder Aight and essays to sconce tho crete with his Crest, to brige the chasm between the finite andthe Tuite Diva" Nun (ob 249 ae) sald to Dave Sneed the dctrne of eestanon (Jigen mpi tages (Salta), sud Sic Saga ob, 258 4.1) that of ifeston (amg ‘econling to Jami (Nafahdta "E Une, p- 6, Ik 26) “Dh Nan isthe head of this sect; they all ace derived from, aud connect with, him’. ‘There were eminent spiritualist Before him, but he was the isto interpret, symbolic expressions (a9 Syke ly yl and to discourse on Sofi, Juand (ob. 297 1) aytematised and dovloped this knowledge, and cnupiwcl writings on the sukject. SHI (ob 894 41) cari to the pulpit and clined it open.” In 800. a.n, Mangir Halla) was fxecutod for aterting hin identity with God’. But the trond had bean spken, Henceforth Safin i frankly pantheistic. The terms ij andl 5-23 have now scarce fnything in corenor; the leis wcretel by the Gl ‘There survives, aed,» all group of moderates who i \ aera agp BA, Wet, Pa 2 and bys sae of Aa Sed fn ABC Re: G35 SST 55 ibs oy Bt he abot Onis PAH ob fihaiyf Acasa seu 0.0, mate ena canot be cepa withot reser Seer. a ‘outward conformity with Islam, are vone theless effectually undermining its fnsations. ‘The main boty, grasping at 2 glorions phantom, fllow their principles tthe logical inane, For these free-thinkers Idam, however they might Feat upon $, vas a brolen roe. Scoring the button virtues of the cloister, “the base degrees by which they di ascend adnitting wn guidanoe bot the ple-star of divine illumination, they press in wild eareer tothe very brink of madness. As citiens they are undeniably a grave scandal and a veces bunen tn the state; they sap Uhe national rosperity® aud demoralise the national earacter; but if ‘country's literature is nightly rockonel among its noblest Ieiooms, the debt which Persia owes to tbe Satis may ealance, and peehays overpay, those injuries. ‘Sia, thea, is no exotic growth, but shoots up lke a tender plat in the desert, Ib is child of the soi, called into being by the deeper and truer regis spirit which the dry mowotheiam ant stabbor dogmas of the Ker'an had stfied, We have seen how in the Srd century it Tg to take wider range, ‘Tho rapid expansion of the Mohamuetan empire brought about a corresponding dif fusion of elture, Greek philosophy wis introdteed™; Aristotle, coloured hy Alextrian commentators, appeared Arubie. Satin, moreover, had its onzanised mendi- ants, who travelled to every pact of the eastern word Dften these wanderers wore men of active and ingenious minds, ‘They gathered much testes their daily alms "For wlan # mantle aoe tote war be Knee mney Be tt (Nafta Uap 8.)their mysterious lo would be eagerly communicated att in duo course woul swell the public stock of tnrecordad tration. In this vay Zoroastrian, Buldhistc, Christin, and other elements may have gained entrance | Probably ‘the Shiite sect, eg. the Tamas, wth thei fantastic notions of a hiddex Imam, their thoores of incarnation and emanation, ané their abuse of allegory, contributed tomething in retire for what they borrowed, Sis puro in its origin, came enlectic ere reaching its prime 87. Our data sre not yet wafisient to let a trace with certainty the derivation of Safi doctrine, Such an attempt woul in any case be accompanied by almost insuperable difiults, ‘The identity of tw bliefs does tot rove that one is generate by the other: they may he results of a Tike cause, Byen where connexion is swsured, it may be inpossible to show which isthe ancestor and which the dscoudant. Moreover, since all manifests tions ofthe mystica spirit are fuudatentally the sare, in 1 far as each ig not moi by its poeliar environment and by the pusitive eligion vo which it clings for support, we shall uot be astonished to encounter in rematelansle and different ages of the world “one act of principle vaiowsy combined.” I propose to ilustrate this parallels with ropard to the chief dovtines of Jalal “din and Plotinus Although the uate of Minus was unknown in the East’, his philoophy, made popalar by his immediate ruccasiony and elle in Avinttaian conuentrie, had considerable influence upon the Windrel oriental syste, ‘The ea of emanation, or rather the pastiular form of i * Bee Renan net ot rane, pT we aetnopucriox, wax chitited in Sion, proceeded, if we ave not mistaken, from the Neoplatonic mint, Sift metaphysis —naturaly the product of mature spetlation—are east throughout in ‘the mould which Alexandria aptly contrived to antnfy t once the despairing eredlity and devotinal enthusiasm of the time, This resemblance, extending alo to practical ‘ethic, would bo sill more striking, were it not disguised by a total contrast of expres. What Plotinus states tersly and baldly Jalan 'ddin throws nto an obscare allegory: he ‘implies things’ but seldom atiers them. It ‘has alreaty toon romarked hat Jala din approaches his subject on the mora side, and while he makes no ‘pretence to logieal and coherent exposition, in his brief metaphysical fights he ie so eague facil, and allusive thatthe depth of his acquaintance with Grek and Arabian philosophy cannot be definitely fixed. Nevertheless, if me fairly interpret. theso oracular deliverances ik the light afford by Saft authors and commentaters the following sketch of Nevplatonis will be found to contain little or rothing that Jalal 'ddea ae aot prosentad, after his ow fashion, to readers of the Manav and Disa ‘The aim of Plotinas is to achieve perfect wnion with Go Avcuming the reality of suparnataral over against 11 ie td in the Dab (Vo, p98 Sak the elif poe i ene at et Pi (oS ‘nahi cre foe Se arsenate tae Se Ta Seat tae ie ea Sins se Se “Sat sacraments SS nl pan lh Gans‘the material world, ke has to show (a) the relation existing between them, (2) te means wherehy he may ascend (“The one wetchwor inthe new Platonic philosophy is continuity” "Thar sal! be no impassable gut dividing Gol fom Man, opi from soattar: thoy shall ba the rat su lst links of a single chain "Thos we have, according to Plotinas, (1) Absalate Unity (8 2)", the ground of all being, the highest Though, the highest Good, the highest Beauty. Nay, it is something above all these, Tt is inconceivable, snd therefore inefible; it ean only be expressed by negation. (2) Univeral Mind (+o), the cidst offpring of the Ove, which it eternally contemplates. Tt is inferior to the ‘One, for thought involves duality, It isthe home of the [Meas and the true archetype of tho phenomenal world. (@) Univeral Soul (dug, begotten by vis and connecting it with the world of sense. She han thus * an he ea of Pla 92 “tegatana term oe te hit igri vate pcr erie ale Da ac Ba oe in Bd rth ota 8i ltl amp 3,28, +56 te fe (hin Maan,» 2 ale sl Mean tna in he enone a), Inna. ele the Fle 4 Whintol’s Mee, p14; Soy, p21 5S tt or JS te INTRODUCTION. xxii dowble nature, Av the heavenly Aphrodie', she receives the overflowing radiance of vole, which, as an earthly fides, she communicates to the region below. ‘This ragion is the material world. Matter (Oy) is sence of Porta (fn)', mere defeet and. privation (onde), Nothing in itt te yot the miteor of all, things’. It is abo Bil, being utteny devoid of the Good (Paras 108 ye Bt why, we may sek, shoul plhralityfsue from the inmost seclusion of the One? Plotinus aaswers that every perfect tung desires to create another’. The One remains, indeed, snmoved an uidiminishod its substance suffers to change, but ite redundant energy steams over (olor > aahan (6, m0, Spo, wih i the manfonation wal Beane 4 (beat isan ote as, ‘Tholack (Sagan, p64) digas 288 from bn, hat hu enone appa tm idee fain igre sn iacasue by Zale, p44 "Puc ien of Plotnusconnring Bi nei o ere ith hone expres ty nl i CL Whi Prien Zale sp 8% ns "ie Bat te the Seoplatein, invoke ade machina i he sng of teapor, ko slve the mstry ot ereation (el mts fo ye fas Ys Browns, The Now Mutory f the Bah. 328; 134 so Sato, eek (sf) i vary “ane fo Dwr Beda dot blhen Asada wat ane dor dashes, o mgt dae der Rslande wine 1S ‘faves tt, ud Gwe wnt ie orun Pl ute shen din mane ‘Grund be, fn di Untetinntbet dao eiage Mitel einen ‘Wider nu verdehes‘reppin). He compares this process to the sap coursing ‘hrongh a tre, oF to the svbeams which illamine the stmosphere!, Thusall things partake of God in proportion 1s they approximate to the divine centre; all strive upwand to that Unity witha whivh they woul not exist, ad ot this strife the Universe is born” (6) Tho soul in her primeval state belongs to the Worid-Soul'. Going frth from Eternity and yasing the frontiers ofthe Intlgible, she enters the realm of Matter, rot by an act of wil, but in obedience to an instinctive necessity’. As embodied she is a part of Nature, a: aE eth ge eh aatagd Wik ob osb » ots ae ae oe oF 8 Wet et we ate of 5 nia.) a fst Sein pe Be, 2 Ct moter om xan. Appendin Zh > Aecrdingy the Plenomenal wo it eno of Se at, « joie enti (SSSA ya), ct. 2.8 sake te yb abel ahs ae 2 See ye ah The Ie ft "Ate tatoo the fox Soames, p 118) Ege 0 fs {han Fate theca of he fl Plots gree with len {Dat Man Bas few though hie fedom i saben a trol Ie Te fara galt th wna be not es hi do spiritual she stil finaly plants her fot inthe ideal world ‘She is fallen, but not ieetrievably “the ancient track” lies open, if she will tread it, Return (movpod) sums tap the whole duty of Ma, ‘As the imperfection of the sal is due nothing except the contaminating influence of the body, it follows that she again becomes perfect when this tie is dissolved, By purifying herself from lusts, passions, and worldly imag nations, fom whatever is alien to the divine element, she ‘wine back the Paradise that she had lost avhile, Yet even the sensible may serve asa bridge tothe sprtual, and love of earthly beauty kindle « holier fame’, for what is love ‘but a yearning to the Good and Fair?” The soul travele homeward by a eres of ascending stage, vhich eorrspond to thow of dascent’, In the last stage se rites beyond reason and knowledge to a state of unccscioun rapture eosin flonng raton nwtead of pain He (OL eles en as, ae Fs Whine Bata, pan CL Add Noten 28 x 4 Whintela's Mamas, p. 1, note, Me Whintcbd amerte the ent of GEL with the dnény of tu Now Tamest. We know crore fm them, we Ucar mf ‘The fet abi fe shove, Mr Whioteldne1 thks tently xoegereten Ibe fb of Sie fo TCL Onishi Ris, 816, Por the SOR stage (lathe) se oie, Merete Stadion 8avi neraopucriox. Georans)', where seer tnd Seen are no more distne, seeker is one with Sougt, lover with Beloved. Puting ‘of her humanity, she ‘assumes the god? $8, Before considering the general character of Jala's lyric postry, what tacos can we discover, ither in hit vrtings oF inthe biogmphies and traditions concerning him, of any external influences that may’ have helped to form his style? (1), When Jalal was passing through Nishapr on the vay from Balk he met Farid in “Attar, who gave him the Amar-nina? (2) He was well acquainted with the poems of Sans, ‘to whom he pays a tribe in one of his oes (xin this selection) (8) Hin meeting wid Soti is mentioned by Afakt (Rethouse, Magnaxt, p. 29) and Riss Kuli (7.4. 19 (4) Naum in referved to (x inthis election) (8) We find what soem to be echoes of “Omar Khayyam’ Ric nt pr ve at" op 8 Bor 0B Yas Bane 8. Eh opera af ech the Tiss in a an Ae ar? {Ata n Hadhoue' Navn 8) Toe mn one acter fe for he Hage, Cnt shes Ba. 1743). 3 ytd lw od Ioe dui. enone he Tada and Danian at tgeber iat p84, lat a Than rbap are oly ieieoen ‘The ii arty 3 art 3 arty Some (F281 Compare aa! 9 all gah ab ip OF CT 162) with 31 aula gh ae gf outa gt (Quatrain 401) snd 98 9 tS oe oly with 31 AU ge (1.289.8) Sa thd yao anaes 9 96 9 9 4S shooed ji {Qsatrain 992) We shall be safe in asserting that none of the lat three made deep impression on bis mind. Sa’ with his prctcal morality, hi heartlt pc, and balt-bsrtd smytzian, could never have appeal to 4 sensitive God- Intoxisated nator ike Jala’, ‘The distinction comes oat plainly enough in thee writings. “Tho ghazale of Sd? says the Tabra editor (T.3. 119, ‘are extremely elegant tnd exceedingly beautiful, but the thoughts will prove to ‘be motly profane (jlm)" and the din fll of amatary conceit (13 90): no revelation of the Truth or explana: tion of the myate Path will be found there; the dineraing vita inaligent reader knows thin che werancen of Sanubi Maslavi Manav i nother ory: [Nor can he have bean attracted by the extant om Bey Sol ie lel tee Sa 9 ely 9 Sora oe ot oly ‘tom BL Mam 4postions of Nani excep otly the Mathane' Arr, ‘ile “Omar Khayyan's gation and instability wre even ee calealated to ay bol of hin ‘With “Afar and Sats, om the contrary, he wat in ful accord. We may conjoctue tat the fet impulse in in mind towards Sufism arose frm the pers of heir celebrated poms, the anti "air and the Hada, ‘They were alvays his leader, the soul and eyes of ‘Tagen Nae 2 te soe pay she crtasi hy Se gd ‘We have seen that Sift thensophy isthe fountan- head of Jala's inspiration, From this the Mamavi and Divin descend by separate channels. The one is a majestic river, calm and deep, reanering through many a rich and aed landscape to the immeasurable ocean ; the other a foaming torent that leaps and plunges in the ethereal solitude of the hills, It may be doubted whether the vast ‘reputation of the Mamas hat not injured the poet's fame Hi has even been denied a place in "the notable succession of Oriental singers about whom the world in willing to Tnear!” And porhape this estimate is not alugether sur- prising, Had Wordsworth nover writen anything besides the Bzcursion, he would sil be read by Wordeworthians and neglected by his coustrymen, ‘The Masnart contains ‘wealth of delghtfel poetry. But its readers must pick 1 mb pou om wish thi yt in gute Jos ot eeu the Gere ei, nan, 180, p34 ernopucriox, wait ‘heir may through apologues, dialogues, interpretations of Kor'anie texts, metaphytical eubtletes and moral exhortar tions, ee all at once they chanoe upon a passage of pare nd exquisite song, Now in the Divin we have the post with his sayings rotes about him. ‘Thus extipped he ean hardly fail to bo eeognised. ‘That his oles should exhibit » certain monotony of lens is inevitable. To the mystic all apparent dtference isthe evidence and manifestation of an underlying unity, cor rather i i unity What was that mass of water? Nought but the What was that wave? Nought but the Sea’, For him the world is nonexistent, and he will not study the unreal; lke the compass ho cieles ever round point, on which his thoughts, actions, and very being dlepend: he eannot stray fom his course any more than & star can leave ite orbit. Hence all aystical writings are the record of one spivitual experiene and are pervaded by A single overpowering emotion. ‘The language of all syste is the same, How often do Lax, Emerson, and ‘Shelley romind us of the Magnavi! Juan de ls Gras has indited Iyrics which it would be saay to ‘mistake for translations feos ube Divan ‘To continue our evtcismn, the marks of haste and occ sional roughesey, that cannot escape aay one accustomed ge Fd ap add GS We oe oer te got oF (eam,al er#opverion. to the elaborate technique of Hai and Jans, are doubtles ‘due to the cicumstauoes in which the Divan was couposed. “Bor the most part,’ says Riga Kuli (P. 3. 1), ‘they ate rom inspiral in divers state of seaman and oe and crstany an intoxication and efacement and miytic dance Consequently they will uot be to all lasses dear nor scceptable to every ea, 8 a frnons one hath asi, “ We sre known by those of ovr own kind, but other men deny we" According to Daulat Shah, “There was a pillar in ‘the Maulaws house, and when he was drowned in the ‘oean of love he used co take hold of that dictated and people wrote down the verse Again, we have certain words and phrases ran to death, ss the saying goes. ‘To one extent this fault ie common to all Persian poetey. ‘They did not ealtivte ‘the set to blot’ at Shirt and Bokhira, whose laureate, Rodagt, ix credited with nearly thiee milion Ties. Naturally’ an ‘mprovinteur, pouring forth his thoughts a fast they ‘ome to his ipe and wrought by sphere-music to « pitch ‘of transport where all conscious sense of polish and style Ihas Tong ago bien aniilted-—natorally sich a one will ‘offend in thia point more conspicuously than selfcontaned aod scberer spirits, ‘The beauty and purity of his dieton neod not be ‘astrated at Hength. I will quote one passage in ix noblest manner ot ay at Ss gat 9 Yani oi TS By an a) Jn ast 9 BN he OS cele 91 Hi a sie Lote oy apa litle yy Obb a to) ek Ute yy gab Hae ante tad Wb HS oh vlad ce lad 3 a8 ab gt ta Oe bod hae tt ee ge AE go a le 15, Hardy a master dwell, his ft in mite Deep-ranken ; of his state T prphesy + ecte the boding verse," Wen doom shalt fal ‘Tyrannous he and mighty, and oft he swept [Along i pond maguficenee to mock [At lovers, love he deemed an idle play Io, besotted fool like thee to som ‘The votaries of love! Goi's wine has drowned ‘Thy wits and bidden thoe wrestle with thy Lord, ‘As when & bird hin airy flight resumes Braltingly, nor dveads the distant lure ate to his boson spoods the shaft of woe, Te ale trughntissingle anda, Paaags inet long wich eal the ean xpi hal “inc nt and ta Roy te a a Nea aerate (hatte ip, serie fo # sal, when ite te saxl nemopveriox. ‘the Anvisi Suhail ¢¢ he genus ome, ace comparatively OS ey ep Sand 9 9 ob low OS LS ab 5p als ats Ao me ot trad bob cl ee at yat eb WS ans op ya ty ol OEY it pet eb al ae One OE UH 9 wily) boa tig (280,29, Go forth from Place and settle in Unity, in absolute Bverlastingnes; Plant every head that ix dual on the Christian's neck, ‘To this holy parrot in the cage of existence ‘Thankfully give sugar to pock, er it soars aloft When thou art grewn drunk with etemity future, take the sword of eternity past Plunder, liko a Tusk, the wretched Hindoo, Life, A glance at these impassioned hymns will inform the reader that the weapon of allegory it seldom ont of the pet's hand. But Jalale“ddin docs not balance literal ud spiritual wesnings so equally as to leave the choice vwneertsin, His words will always bear the paofiundest interpretation. He isno juggler with mysteries. Although his metaphors are dravra from every fed of Nature ard Art, neither Art noe Nature is the subject which they ‘dor Se Sd ot ae Blt SA te cl a Lab 143 10 God is the Saki and the Wine He Koows what maner of Love $6 mine. While then gues are smetines outst gotengue turd inappropriate in “Buch der Lier they more fan inlay dating ad flcitous originality asi ih aaa ete one ob! AE oe apy Ge yee oT a she dpi og! Sot oe! tog) Sit tap Bib ot IS oe pot gh “(hay ‘Tot Penitnce spring up and gw apace, Lave will uproot tin moments apace. Let vows bind all, ye cannot bind the fee ‘Ar mountaisurging thunder cf the Sex, Se Ah yaisnd abd opt Sale yyab sales Bye ab y 161.9. ‘he wine of Outs grace bath no bri It it appar to have brim, ‘i the fault of the cup. St yg (Eee 510). yg the ato binding cancel eee jg. CC Aan ve (one on a). 30m 0 : vyemm Bem — boratv rsmopueriox. BY lye i 5) LO ae ot tt De i AS oT (192.12) {1 thee “pains of bright gla onthe table of heen ‘Ane inorder that one day we may be biden tothe fast dat Ine ony at @ asetab sai ye ads Shel spe © aah Jo a9 aon & F236. 2 1 was snow and meld say, so tht the earth drank 0 op, ‘TILT cae one mis of sal and mounted to the ky nll “in in epi partial to metaphors of Fight snd sound. The conceton of God as w rdiot Sun hose shadow isthe wl recurs extinually with fe. toe to Shans Tain ove isn ferespatling fre bbe Bi Skint ming his lows as in beaven ‘he blak moon aneng the hoof tas ‘The soa i ashing mir, wherein Got revels his tenuty: inthe hour of pratio it Beomes 8 owing ferme, Now itis fen summoned by the Towers whine to perc aga opon hi writ rw lonely dove tho lover 2 Thin may bave come from Mapinnion. Sew Von Ries, Ceshiehte er hereon li de Tl, + ad tear ob Sie Ae ae ole sb ke ONY ae Wy ab wtRopucrioN. aly that seeks her mate and ceases not to monn’. The poet likeas it also to lute erilling atthe lighter touch of the musician’, or to a voice that echoes on the hillside”. ‘To Nature he never appeals in vain‘. The stork’s ery bide him think on God, “to whom is the kingdom and the ory"; in autumn the pale vine-leaves mourn the loss of is Beloved” ‘To conclule this somewhat denultory review, let me state briefly the merits and deftots af Uae Divan, BR oH Sah Uhaah grb ht AR ee DP 8 pat Shu st US cay Ee st 36 9 CLARY On of of Sloth 53 208.9. ‘Tee Set eooplt isan reborn tal 9 Nae al OF ay ab gt bat as ot cis) Neo 1 be Sool 59 3) gale cad woo Bh Ob re ‘rao eynpathy with dhe peti ol expo by at Fag ab gb AO AO eS le Se i St 8 ae | yb aby ue ote aa Se) Sih ot ab yee sasavi aersopueriox. Jalil “din lacks the colour and perfuine of Hifi, ‘who ia by turns grave and gay, blasphemous and devout, serious and ironic; his music is rich and full but forthe ‘most part he plays on one tring; he bas no sense of Ihomous his allgury is ofan grotenyue and his execution caeles. In sublnity of thought and grandeur of expression he challenges the greatstrusters of song; time ater tae he srikes a lofiy note without effort; the clearness of his Vision gives a wonderful exaltation to his verse, which beats ‘gains the sky; his odes throb with passion and rapture enkindling power"; his dition is choice and unactifcial ; at intervals we meet with some splendidly imaginative figure, “A bracslet of bright hair about the bone." AS & mystic, he was 20 much in eamest to care for, ‘even if he observed, the inongruities which draw upon him the consure of fatious critica, As post, he sought to invest the Saft doctrine with every charm that his genins could inspire ‘The traces of thie conflict ate not wholly iterate. Apparet adiue vetur inde centre, But in higher moments the oppcsing characters are swept away snd overwhelmed in a fod of celestial harmony, for of “alal “din as of Shelly it may be truly said: "This rot poetry borrowing the fru of pantheistic speculation, ‘but pantheism assuming to itself the faith and passion which transmuter speculative thought into religion" 2 Sebel amt 3s UIE SUE Ore! 8M, At caedd jee Ste 92, A Symonds, faye, Vale p 180. iwraopucriox. ali £2. There are three editions ofthe Divan (1) abr Ba. (1), published in 1280 a3, 978 pp. Aivided as follows: Prefce, 2—8; int Div, ented See Silos him cles oe Glenelg Aye3H sels, 61105 second Divan, with the heading Se Sb age ta Ym tha, 12361; bat, $51 —816 note by the editor, This etition does not pretend to completenoe' Te tains about 9000 beyts exclusive of ruba‘is, and the text is remarkably good. ‘The editor, Bist Kolt Khan with the nom de plame Hidayat, isan anthorty on Persian history and fitemtare. He wrote a spplement to Mir emus Zavzatw sg, bringing it down to his oma tie (ee Brome, Epi of te Bi, Vo. 1p. 18). (@) Lakinan EL (Lakh), pobised in 1295 aa, 8378 pp, containing over 12,000 beyt, Like moet Persian texts printed io India i in disGigured by numerous errors, while the reading are often inferior. value depends on Ah lange quantity of new mater which it embotion (3) Resensncig’s dunoad! (8), polished at Viena "Anas tha Divi eoataan many Houmods of srweaie ‘erm at mh nat postr, ye he wb a aot ad to Beta ofan anicea, Pesan, howeey tate suber e oe ao (so laal 9 Uy ids! ft gem) we very sae thai rina, Erte o pepe a een f he {eke love oe, te iar evra hts soa, be the Bac andthe pc get fla te Dia (3 ie ta ite is dana a dm Dineen degen mye tucten Dickies Pee, Seana Drehietddn Baa as don Pooacen mt elfen Orgtaa-Pete wat etna daner snes Viasas Benebili srnopvcrio. in 1898, 236 pp. Ths slecte poets are 75 in number ‘The author commends fow of exy and musical vere: is his highest prise tat we are occasionally remied of Ricker. On the othr band his wholarhip i fr from cenact and his knowloge of Penian promly que in. Moquate, Big. on p. 86 (beyts 67) we rel ea 3 Son ab Ip ie ws ot Spe cy Fest Bh nt Se tay he sired sh phe ase which a thus rendered Cucaelig Jee de die Hand ihm kasen Thr Mund toatl, rat iat der Ted se ab [ch spree sickens von seinen Wangen, Thm Gleices wird ie Welt wohl nine hin Tn the second Hine the metre sere cet for py, aod in the third JC, not 4&5, an Ronenoweg has trans. Tated it. tage JU it nonsense. What Jala 'ddin wrote Heb 5 a 5b tay 5 ‘Shall I give thanks fr his countenance of for his nature? ‘Blunders of this kind are too froguent, The ‘eluci- {lating remarks’ do mit invite serous critics: they Rill five pages and soem designed to spare tho realer the trouble of using his dictionary. Apart from the literary merit of the translation, me cannot speak favourshly of the veork as whole, though perhaps it fanly represents the level reached by oriental learning in Burope sixty years ago ‘The renderings by Von Hammer in his Sehine Rade- uuate Persons (yp. 113186) are superior to Rosezsweig's 1 ywint of accomey, but “they are so deficient in poetical fheling mul beauty of form, that the reader in repelled tater than sttracted'” Of the soventy pisces which he ‘hut tnulated only four occur in the present anthology? 1 le consulted the fllowing manascript : (1) -AMS. in the Leyden Univesity Libra, dated 8 ‘al dowribed in the Catalogue of Oriental Manuscript, iL. 110. Teeoatains the Wayman a wo athe Dia (V) "AMS in the Hoftiiothek st Vienna dated ath Marra, 849 and decribed in ligt Handachfen der Wamer Heft, Vol 88% (1H) AMS. in the British Manmam (Or. 2806) dated tet omaae Akin, 74 ty and derited in Riew's Supplement tw the Pern Cataagu,y 168. (0) A MS. the Brtinh Munem (Ad. 16770) aparentiy sf he Vth century. Tin denied in Rita Peon Coals, 188, (0)_A MS. in the Betish Museum (Or. 250, data Dba? (ela, 820 a, and decribed in Riew's Powian’ Catan p "his MS. contin gaa from Jt ely (©)_AMS.in the psosion of Profemor EB. Cowell £28 1, weivten partly in good Natatiq and partly in very lege modern hod (C!) AMS. telonging to Prot Covell, written in lear Nesta, epson in the 170 century const of abet 00 pp. The ghasl from to ae wanting ‘Thoro is no textue reptus of the Divan. ‘The MSS. sisfer not only in the number and onder of the beyts inach ghazal, but in the number and order of the ghazas themielven, ‘Three of the finest pooms in thie sletion (aun xvu, and x03) coeur ina single manuscript. We ean hardly doubt that sevoral spurious pioces are in- lade. Accoring e Rist Ru (F.4. 9B aq) the Divs tonssts of about 50,090 beyts. Sprenger mentions copy in the Moty Maball at Lcknow, which contains ghazal, 1200 pp. of $4 beyts tartans, 46 pp, and about 4000 rubs (nse 60,000 boys i all ‘Though I have collated the text of tho solcted yoens in the various MSS, I have not exhibited the cumplot results of this collation, a it seem undesirable to increase langely the bulk of & bool alteady swollen beyond its original dsign, Morover, little was to be gained by pre senting to the reader 2 confuse mass of discrepancies ‘without any possibilty of determining what tho poet ‘actually wrote, In roparing the text of each ghazal 1 have followed one MS,, which is signified by the capital letter placed opposite the fst line. All important devis tions fom thit MS. ave noted below, an few trivial errors Ihave been tacitly corested. At the font of each ghazal I sive a list of the MSS, and editions in which i is foun Unfortanately, the ruferances to Land V are somewhat defective, as « auunber of poems have eon added to the uxt since I last had. an opportunity of examining these valuable manuscripts T have not, as a rule, resorted to ‘BY except in dificult passage, Prof. Cowell's sound MS. (0%) didnot come into my hands until the greater portion of the book was in type ‘A word as to the athography, In the rst place, thore * cata ofOuth Manure 7 ‘re some incosistncies of peling mainly duc tothe pan, which I have aslopted, of compiling a text from separate MSS. ‘These ato unimportant, Now and thon Ihave Abandoned the MSS. spelling for metrical reasons: ef uy text gives ail (0), wa ( oo), stim ( os gae (-0), wile the MSS have af and ite ie diferently, As rants the vowel-peints, which are very neldom marked in the MSS, my intention was to insert ‘basra and dana throughont, but foeke only in doubeel caves, ‘This method, though not indefensible, is perhaps too literal ina work sdresed to tho who have mastori rove than the rudiments of Persian, and I do not regret that my practice has fallen short of the principle, Were [ fommencing anem, I should mark the iat and omit ‘everything else. The pointing, a9 (khvad) and utyd (ivash), i» authorised by Semana and Shukovski in their Pesacle Grammatit. A fow words have boon wrongly pointed, e.¢ 1%, which ought tobe written git, sis shown by its occurrence in hyze. Most of these, I think, wil be found in the list of Adionda and Corrgca, 1 hae pte SS ==) Cn, at gn io ern with ade eeADDENDA AND CORRIGENDA. Thin Tit dees not inde errs of traniton shih have Sam Tomtod te Not PLL For gate road sya gate P.5, 1.2, For ‘Ades read “Adri. BM, byl. Por GUL rad gb B22, bayt 1. For Obl read pil, she is rewire by tho rhyme im T1651 auoted in the note toavi}«), 7. 35.4% ete 24 boyt §. For apa road aad also in av. = p24, Deyt 7 For Cyne read qgline PoE, beyt 1S. For syapd read spa PO, bgt, Gund Ra 00. PSH, Meyt 9. For ll read wi; al in x 0, sa I P38 1, For Ogata fed ypabe cya PALL For Syhte rad jyae GaSe PA, eye IT For Gg od phe 780, yt For sp toad preliv ADDENDA AND CORRIGENDA p50, beyt v. For gy read Gish; also in xx. vy vat pod gt Ror gen ead agen p58, beyt 0, Ror Cush read Sauls 1.60, layt 11: Oba Adee a CE Yat uaa (Bd Waster pL AS ae pays Bar Ah Bil it SND Ltt ad call Uist Uelat O At ah ss Ph bee v, For ag rod abi 1. T6, gt. For gl rnd les 80, gt Ud a 99 A Gy. the story of the Fagir and the hidden treaare, Whinkel’s Marna, 208209 Bey ate Lath p99, beyt ve For godly vend GOS, pod yo fin wat Sins sd for canoe rou jyaiie gaee 08, BeyLi®: yp The grammars give only amas the Imperative of ona but if I have rightly explained fapeiey (HIN Hy the Form ay tust also be admitted, asin that passage the pointing with haere demanded by the rhyme 1.100, beyt HE= Gate 3 gt On bridges as stands for beugars act Mayors Junal, 16.116, note, and on ind ‘eggs bid, 117, nate 1.112 (at the foot), After BCL add 7, ADDENDA. AND CORRIGESDA. w P.140, In my eritcal notes to cis ghacal (exxe2) find that T have naccountaly corfued the MSS, BY ‘and BY ‘The following corestons are nesesary lay rs Tronape BY and Bt ager Bor BY wo Be esto. Delite Bate gy yh and Sos after ur yt A. After 9 heel BF for Be eye (os Aer lm 9 rnd for BE Aer oti read BP fo eyt 17 Ad BY after sh hy eye 1 After jg rad BY for Bt lest 11. Deke BB ater Gl ye. Inyt 16. Dette BP ater teste Pl, teyt fo For Utd rout Gy POLS, last line, After qgyst cgftde delete B. 7156, tayt a. For ge read Se, P10, bey v(aate on soghe) Of De Sues Cres senate. Ards (ind at), Walt. p. 280, where he Stritesto as the mening of gle, sue paid 1p 247 (second Tine from the fet) gangy ens teopeely tothe nie of Mubaminad, who“ sented with JB Jae (ore ox. 0, not) p38, Bla) byt Ps gi gle vat Poly Ue poet means Universal Ren, wish bua the sane tintin tote reat ov (oS i) and le eal Diheelet ot Stout the by andi aan" oj Fiabe cnt p38, under gat La. Ce. SieDIVANI SHAMSI TABRIZ. SELECTED POEMS.Metre: caine crete [eee pany L Use ates Gite ie gS Se hE ae 3 be pie oh ween tayo Sa alte ea olay Ut Ob ed cl i gr Sas see Tf ae it opie web or Yack oa oF asi oe ood ae Hb sow Gb ab ob a ate jo SE SH ste One Sine oe Bu! Oia et Ag Bit oe aly ott ann ote Bet tah 1V 1 pa lr Go (77) 1 sujhan gla, aa BLS (LT) 1 16 thou art Love's Jover and seekest Love, "Tuke a keen poniand and cut the throat of basfilnes vow that reputation is greet hindrance in che path "This saying is disintareted + receive it with yore mind Wherefore did that madman work mainess in « thousand forms, ‘that chosen wit one display a thousand wiles? Now he rent robe, and now sped o's mountain, ‘Now sipped poison, and now chose death Since the spider seized prey so large, Behold what the snare uf My Lord the Supreme wil do! ‘Sineo the love of Kail’ face had sich vale How will it be with ‘He took His ervant by wight”!‘ ee) 9 5 grad haus v Wy aly ete tyes WAG be yb gs 8 Lee p Semcinnge 15 log iin AT A a te Sab De Sot eB oy ae Saw th OB cue GUE dite ole Ye St at iss wale 2) De cal bere Sol tak ale aig La Yes; Sat tak ale aig Pod est Me 9 OY ae a yr Wit bie ahi aS Gah a My Shee we JAS Im me Shee bets gee cae le UE ged it oty ole ty Wak 2S om yp atid se att 505 hike tor a cuss for Ste (0, 2 Ge eb oe Wb BD ee fr Es He QUES jeje (1). Ge for gc ner,” 5 Haat thou not seen the divine of Wala and Rin? Hist thow not read the tales of Waniq and ‘Adsa? ‘Thou gatherest up thy garment let the mater should wet it Needs mast thou plunge » thousand times in the se, Love's way is all lowliness and drunkenness or the torent rons down: How should it ran upward? ‘Thou wilt be asthe ex in the sng of loves If thou art the bese’s thrall, O master vena thi earth to. tho sky is thal, Bven as the body to the opnt is thal Come, sy, what did the earth los by this connexion? What kindness has not the renon done to the links? Tt behoves not, wn, to beat a drum ander quilt; ‘lant, ike brave ne, thy banner in the midst ofthe desert Hark with the sou’s ear to the sounds innumerable In the hollow of the green dome, ising ffom lovers essionate ery.6 Be Botton te Lig Spe 9 oe OB gah 9 ale eels pj 9 WY eS hate 17 Wala i BS gh See 5 wt ole Oe i ET oe oY US ae eS cele ey Be Ole le Ole GI ye Se 18 Wrabe aise Fe DLS and tyge for ALG anit tg (BCT). Wa, He fort LT, os (BD, ee (CV). 1 Whon the strings of thy eube are lowed by the into cation of love, Bhokd heaven's triumph. and Orion's bewilderment: ow the world, high and low, is troubled By love, which is purified from high and low! When the sun goes up, where stayeth night ? When the joy of bounty came, where Ingged afistion 7 I am silent, Speak thou, O soul of sal of sou, From deste of whose fae every atom grew articulate,v. Ge gible ates hs gle a de te is Spb Ope EE he 2 he Le EAB yt ceed Gr uh aot 9 2 oe Ge glad pe ay othe ae WB abet oe ail oot sil Oh ort BS ob Nad tg th ah S91 ae be gts hls doe sed abe bot te A one te Le cheek jo ob aye ED Oth A ls Me nig Ge leat» de gt iad BCL Lakh. TV 2 Sap for Gye (CT) vals ap ld ap (V). 0. ur desert bath no bound, ‘Our eset and souls have no ret. World in word hasten Form’ images Which of thse images is ours? ‘When thou sest in the patheay a severed hea, Which is rolling torard our fel, Ask of it, ask of it, the secrets of the heart: For of it thou wilt eam our hidden mystery How would it be, if an ear showed its, Familiar with the tongues of our songs? How would it be, * bind took wing, Bearing the collar of the secret of our Solomon? What shall Tsay, what Chink? for this tale 1s too high for our limited and contingent being10 aa 23 ps wij Wale 9 Le oleae et Sot ltt et tnt ONE Me OE AF eee i ote ee Goin’ col gal p elie le teicwe 1 Ue ope Set oe ge OT! Ey ye bales le Ae Le te Sates tas ene tk eb Gut IT Le gts Set ot 39 A SB ade ows Gail he 1 Ue Ahh ess om BOUY A (VD. re gt OE (By Ge OE (OD); ye ee BE oe at ane TIT ett (LY) Uf glad for Slow (VD u How keep silence, when every moment (Oar anguish grows more angwished? Partridge and faeon alike are ying together Mit the air of our monntain-land ; Mid an air which is the seventh atmosphere, [At the tenth whereof is our Satuen ‘Are not the seven heavens below the empyrean? Beyond the empyrean is our revlation What place here for aspirations toward the empyrean fad the sky? (Our journey is to the rose-garden of union Leave thie tale. Ack not of ws, For our tale is wholly interrupted, Salahu ‘hag 1 din will declare to thee ‘The beauty of our Sultan, tho King of kingsMate pdm 8 JS bo WES yp ve thd wets bose oF 8 ast oly ane As poeple ob cae of ath ayo eet ole ote po ai 5) Hk 9 Lene ej 2s iM ay li Wwiaore nb ob nb on st Aad Wb oles th Bathory 8 Yyole® GaS ality Ose ted Jie lly ty tlayd Le ea get by Jae alge + ap ae 29 ot on ole 9 Ut gle BT Sat gt Shed boll bot rok» Wb oe Beh IO sae Re ev oe ube old cay (ste OL Lakh. TV ety jb ly, 13 ML Yestereve I delivered to s star tidings for thee Present’ sud, ‘my service to that moomlike form” | towed, I anid: ‘Bear that service to the stn Who maketh hard rocks gold by his boing” [bared my breast, I showed it the wounds “Give news of me’ I said, “to the Belwved whose drink is blood” | rocked to and fo thet the child, my heart, might become still [A child sleeps when one sways the cradle ive my heart-babo milk, relieve us fom its weeping (© thou that helpest every moment « hundred helples like me. "The heart's home, fst to last, is thy city of union How loog wilt thou keep in exile this heart forlorn? 1 speak no more, but for the sake of averting hendache, © Cupbearer, make drunken my languishing eye.Metre abe fil 35) F Le 5 ite ar oem ak ot cab ag 1 Spe ao am Sl abe yal ane ag Sake Oe» oe aa gab oly oe st Ee Ger they che! xb oi 5h tag Uae he EH 9b Hay bt aye Se bas he Bob ay 5 a sk Bh Deke GB Tag! JB Slt NS Om he ab atl Bs rh at ab oom GE as ak abi Gob nd BB ote See aot 58 cata) So aoe abe woe OL ge oe OF job Gap 4 Gilet BI 98 UT Bad oh oo Ob Oy akan 35 bev Shane A ol el apete Len bere Can onl slen on! CL Lath. ¥ The gre Bs Sth (V. 6 wv. David ssid: ‘0 Lord, since thow hast no ned of us, Say, then, what wisdom was there in creating the two worlds?” God anid to him: “0 temporal man, I was hidden treasure 5 sought that that treasure of lovingkindness and bounty should be revealed. 1 displayed mirror—ite face the Deart, ita back the world Tes back is better than its face—if the face in unknown to thea” When straw is mixed with clay, how dhould the mirror be socesful? Wheo you part the straw from the ely, the mirror be- comes clear. Grape-juioe does not turn to wine, xnless it ferment toile in the jar; Would you have your heart grow bright, you must take «tle trouble, ‘The soul which issued forth from the body—my king saith to it "Thou art come even as thou wentest: where are the traces of my benefactions 7 ‘Tis notorious that capper by alchemy becomes gold ‘Our copper has been transmuted by this rare alchemy.6 PAS A AI wane QUE 8 US Obed by 59 dS Yb ro ae gy Fe by ist wt Obie ne SS Oly 55 oe pl omen sk re ons etal ot I Uh ah ae al bie CT yt Sie 55 25 heel ok 3 So ak OS ot Ula 11 bee 1 5 tb ee) ot Gah shoe yp gee U Ace te ae opt am ale oe (). Ww Prom Gol’s grace this oun wants no rom or robe eis cap to 8 hundred bald men and cloak to ten naked. Child, Jems sate of an uss for uility’s sake How else shosld the zephyr ride on the lack of an ass? (0 apvit, ake thy head in cach and seeking Tike the veater of a steam, [And 0 reason, to gain eternal life tread everlastingly the vray of death Keep God in remembrance till self is forgotten, ‘that yon may be lost in the Called, without distraction of caller and call,W Metre: pte AE Ys [ve-vI -¥) L we We st Jb ei Uae ge WHE Obve 29 low ae A eee alae et EY Vet pee ote gr WY JIE Le oot Shed pte ase Doak Saale de Pate joe ate ga Why sek wt 9 tad ale Jt nate or ao tt awe Ly SE sal DY ste aon ybjay ab gy abe GS st Gledy Dr wl Bo Dh ah Blak ao 8 Sale pte aoe aia go Ste j ale Sk oe oe gs iy sb uo on) the oe oe ds wi GA kv BY IBA Go A oer tt ore 9 cian T Tete) at pase (ly. vate aby (op 19 v. A garden—may its rose bein lower to Resurrection ! Am idol—may tho two words be scatterl o'er his beauty ! ‘The prince of the fai goes proudly forth to the chase at morning May our hearts fall a prey to the arrow of his glance! rom his eye what mossagos are passing continually to May my eyes be gladdenod and Gllol with intoxication ty his mesage 1 broke an aseetc's door with © prayer he tanned me, Saying, “Go, may all thy life be withost peace :” [No peace, no heart i left me, on account of his prayer, by the Friend Who thirts for our blood—may God befriend him! My body’ is like the moon which is melting for love, My heart like Zathr's lute—may its strings be broken ok not on the moon's waning nor on Zara's broken state Behold the sweetness of his afliction—may it wax a ‘thousandfold2 Play Ae 5 Ob A Ole ae te N WY GS bis BP obese! Se 92 oe dirt 9 meay a hie ae shine th sebeted 9 ed 4 KU Ole jan Ot) OF hes A seek od I Bake shee WAN igh O99 Gall ote a si peek shes Sab wo sigh a1 Wh bee Oil sey Slay alg5 a nee tate No Meet epost 1 th) a ‘What a bre is in the soul! By the reflection of her face May the world be freshened and colourel like the hands of the nowiy-marred | Insok not on the feshly check which corupta and decays; Look on the spiritual check—may it be sweet and ‘agreeable "The dark body resembles a raven, and the body's world Ob, in spite of these two unplensants may there be ternal spring! For these two snplaaante subsist by the four elements May the subsintence of thy servants depend on some- thing other than thove four!2 Metee: egphd oA pp [ove v. be ile Set ae aly ae Gt be ly oe tt Gate ao st and Smeoees tetas Saag aes be ATG Ad tee ole oF it We oe 8 ge i oe ep jt > bye ib SUS YE ets 9S sal ght seeusiow = ye ith aot le apd oe See coe js Shs; po Yee BE Om Ale 4s 9 nly i cel ay pio ad yy + be abe yam a See Wit ab eee i iS Sv tye ths iB Soe at od te TV. Treontans ony the following bytes 4,7, Ps Ite Tone EIT Tsay ae for ae a) je tb) VL © thou who art my soul's comfort in the season of 0 thou who art my spirits treasure in te bitterness of dearth! ‘That which the imagination haw not conceived, that which the understanding has not soe, Visiteth my soul fom thee; hence in worship 1 turn toward thee By thy grace I keep fixed on eternity my amorous gute, xcept, O king, the pompr that perish led me ara. ‘The favour of that one, who brings gla tings of thee, 4m the prostrations of prayer thought of thee, O lord, In necessary and binding on ane as the seven verse, ‘To thee belongs mercy and intercession for the sin of infidels: ‘Avrogards me, thou att chief and principal of the stony Dart, I « nover-ceasing bounty should offer kingdoms Wm hidden treasure should set before me all that is,2 Yt aoe 59 Ole 5 or eh tame ye Ste wee Let ats hey hey Sk Ge tat al ae tye aay ga at ow ams a0; ie Ble Sy Joos Seclal pat be I py aa 1 ae Ft ul Set be one ait at ee ye ill et wile age Eh BF 3h ct etl ot A sae jt Ye Bh ole arab thd aed ao 9 he ab gh cash Glae yan bye Gg HE os 9 eae go Le yt SHON eS ame cay ihe 5 We lhe tb 5 Std aay iad oe Dd Bet it 20d sep bye alla thee eats 1 AP Sas for sim he (D 3h on ou would bend down with my soul, L would lay my face in the dus, 1 would say, “OF all these the love of such an one for ternal life, methinks, isthe time of unin, Because tine, for me, hath no place thee. Life is the vessels, wnion the clear draught in them ; Without thee what docs the pain of the vesls avail me? Thad twenty thousand desires ere this; In passion for him not even (are of) my safety remained, By the help of his grace I aim become safe, because ‘The unseen king saith to me, “‘Thow art the soul of the wor” The essence of the meaning of “He” hus filed my heart snd son “Au” nor the stratdog, and neither have I third or second. ‘The body, atthe time of wnion with him, paid no regard to the sprit ‘Tho! incorporeal, he became visible unto me 1 aged with his afliction, but when Tabs ‘You name, all my youth comes back to mev. Mee: spate inte wit ots plat Slee wipe SD aad A Gord oF al le i get ed ao a if ole ty 9 3 bie shy i Ty ce cl sak gt Ste ale it ue ab ab ap sled ye a a 9 ite 5 EB Oh wie ey bs Ble 5 asd of oa Ore IE BE HME 9 aly, gt St AB Gal 5 Ott ae he si bE we ae SHE Glo? G1 28d 5) jail lk whe eb 9 6) ye Sy OH! 8 eet ad 9h gay deta wl ae gts oad olay Aa sail BCL Lakh. TV. ¥ cae had (V) cant mete vu ‘That moon, which the sky ne'er saw even in dreams, has returned And brought a fire no water can quench See the body’s house, and see my soul, ‘This made dronken and that desolate by the cup of hie love When the host of the tavern became my hoart-mate, My blood turned to wine and my heart to kabab. When the eye is filled with thought of him, voice "Well done, 0 fagon, and bravo, wine! Love's fingers tear up, root and stem, very house where sunbeams fll from lve. When my heart saw loves se, of « sudden 1 lee me and leapod in, crying, “Find me." ‘The face of Shamsi Din, Tabrs's glory, inthe aun In whose track the cloud-like hears are moving2s Metre: SaSes sek were [~ L PE tS) ae tab ape whe te tab ae 25 bet 9 aly Nak ape wish a sd ope blab ape Boy 25) oe tab ape wot poet ob tad aye Me 5 ah Saw tab aye i Wj aw ab aye OME Si aa la ae wt 8 ah ak ape Err te we a ub ye weil do ls tab ape 255 Ba st ate tad ype ES SI a oe ta aye tak, ¥ wigs tes Say Wl (). eae V Sa it tle (Ly The man ‘The man ‘The man ‘The man ‘The man ‘The man ‘The man ‘The man ‘The man The man ‘The man ‘The man ‘he man ‘The man vill of Goa is drunken without nite, Gok i fll without seat of Got is distrnght and bese of God has no fod oF sleep of God is king ‘neath darvs-lok of Go is teasure in ruin of God in not of air and earth, oF Gio isnot of fie and wate of Gis boundless, of Go mon perl without a cosa of God ath hundred moons and skis, of God bath hundred suns of God is made wise by the ‘Truth, of Gol is ot learned from Bonk30 ey Sb ay i tab ape wipe 9 Ua tp Yad aya B08 jsp tbe tad ay wey gte ol ad ye OB ret be Sat ab ape wher» ame oF blak aye 8 oe 2 tb sew blab ae (lf Ae gre tb WE SM ob ab ae 1 oh ee (V ‘The second mink in V reat a "The man of God in beyoud infdslity and religion, ‘To the man of God right and wrong ae alike. ‘The man of God has ridden away from Noting, ‘The man of God is gloriosly attended ‘The man of God is concealed, Shami Din ‘The man of God do thou sok and fod!Ey Metre: gga 28s gysh Dare Se i ye ty NSLS ase et ayee Hy Le antl vag) Sha she ant ge Se yo sya Sete ne OF ae alge ay Inte mrisps) the 59 tgp BB 5 oye nS be Ue tgs bie 99 Oey eS sty US je Jee Sale eel ad aM ntl ony) dade WS ole wh Lak Ole cays Se thet he eG So BO a ot eat EE oe G5 at Ue on dates BOL Lakh, TV Pr sti ana pre (V). cule of ole 9998 for un Le Jie (L 2 sh aiaal aah ag oe ate jab IT) + ose for Joe cl (D 1% very moment the vice of Lave is coming from left and right We are bound for heaven’ who has « mind to sight-seing? We have been in heaven, we have bem friends of the angeles ‘Thither, sie, let ux return, for that is our country We are even higher than heaven and nore than the angele; Why pass we not beyond these twain? Car goal is majesty spree How different a source have the worl of dust and the pre substance! ‘Tho’ we came down, let us haste Back —hat place is this? ‘Young fortune is our friend, yielding up soul our business; ‘The leader of ou caravan is Mustafa, gry of the world. ‘This gales sweet scent it fom the cul of hin trees ‘This thought’s radiance is from a check like “ly the warning bright”SH I oe Hg at Seth ee Ao ghey oy ele tle ri ewe Eye dey 6 Sobel ote oi of pi 5 le gle 5 9h Oleliss oe Sle 1 Soh pee Ou Gi alle et ab VS cnirdln 3h 32 thet aed ne YH be tle got ole yl 5 3 Se et Sis Sw ey gd See yp he yay cathe 9 Ab Sagi ony be veo ob the eos ir leat aid sadkeaieoeel aad Ad A hd 5 (V) ame oh GF 531 56 (0), ee eth ged yy Mate FP Seti) 9 ua3 (BL). Saatly 9 ptm for Saiyan (AT Ue gy (Bh tees Lae 5 tae (BD. Saad 395 5 (0) 35 By his cheek the moon was split: she endured not the sight of him Such fortune the soon found—she that is an humble beggar Behold continual “ eleavig of the moon” ia our hearts, or why should the vision of that vision transcend thine eye? Came the illow of “am J not?" sad wrecked the body's ships When the ship wrecks onco more is the time of union's sttinment. Mankind, like waterfowl, are sprang fem the seathe ea of soul Risen from that sea, why should the bird mike he his home? Nay, we are pearls in that sea, therein me all abide; Bis, why does wave fellow wave from the aen of soul? “Thr the tine of ‘union's attainment, tis the time of emits beauty, ‘ris the time of favour and largess, "is the orean of perfect parity ‘the Uillow of largesse hath appeared, the Ununder of the sea hath arzved, ‘the morn of bleswness hath dawned. Mom? No, ‘tis36 SHE re GH Ot ne peed Spe | Sohtatsy Met Ott SS set 2b Ot Vem ce St hte ble ts wet ate oe bts ot Late eel ook gt et le 9 ob Ge Hl ot ps 39 Oey Ie gle ee IY ete he pe i Ae ile FO he et oe ole tel pe of ts ot le hee oat itt ay GA ta at eit yt als Gaal 396 eek 5 Set SH Ged etre cata at Wat ot ay) Vo Gam forays (We 1S aaa 3b as (BL ty oye a (L aT Who is this pictured form, who i this monarch ail this prince? Who is this aged wivlom? ‘They are all veil. ‘The remedy against veils fs eestases Tike these, ‘The fountain of these draughts is in your own head and eyes, In the head itself is nought, but-ye have two heads "This hea of clay is from earth, and that pure head froma heaven, 0 ihe many pre heads seattered beneath the clay, ‘That thou mayst know the head depends on that other ead "that original head hidden, and this derived heat! manifest, Porasmuch as behind this wold Ties the infinite un ‘Tie up the skin, O cuprbester, fetch wine from our jar "The vessel of perceptions is stuter than a strait pas, From Tabri-rant shone the Sun of ‘Truth, and T said to him "Thy light is at once joined with all things and. apart from al!Ve as Sle HS en a ante a Se the oF A Le ob ae he Se ob I Sr oy OT Oe we FI at ge var oa te cnatal ti bm cro Soe BUT ahag as Ul yl ty 4b ye ye Uy Be at oe nb SE GS ot St OF oe SU ge A Nagi igh a he U2 oe ane ala 9 te 3 Soe Goth wo le py sh a 9 ge Sit Se lt pe te DEE te crv nb os estat (OV), x ‘What peal art thou that none posssseth the price of theo? What does the world possess that is not thy gift? Is there a wore punishment: than his who lives amay from thy face? Punish not thy servant tho! he ia unworthy of thee He that ie fallen amid the surge of acitenta Bucapes not by swimming, since he is no friend of thine. ‘The world has no permanence, and if it have, ecm it perishable, bocause it is unfaniliar with thy permanence How happy the king that is mated by hy rook! How fir company hath he who lacks not thine {desire continually to fing heart and avul at thy fet; ust on the head of the soul which is not the dust of thy feet! lowed to all binds is desire of thee; ow nblest the bird that desires thee aot!0 Bide ce eh ots 8 eB oh BT date a Bight, Bewee ¢ es FG tb a Gh oe eres alltel 26F p1 Se oF lle Sth ye 4S Oke le Sid et GI hts gy Sle oF ghd bs ole ja Ae lab ale ge CT. 11 GUE Eas Stow (v9 “ 1 will not shan thy blow, for very crude 1s the heart neler burned in the fire of thy afiction. ‘To thy praise and prasers there is no end; What too but is reling with thy praise? Like that one of whom Nisams tells inverse, ‘Tyranise not, for I cannot endure thy tyranny (0 Shamsi Tabriz, beauty and glory of the horizon, What ing but i « beggar of thee wih heart and sal?2 no Metre: yASe opt iS gylad ‘ BL Sait et oy oe le oe be ek ots Ue OW he py che We Sigh or SW BI Ae ike oh ote 3 Si Saw A ge vas ys Sey Silay tee gy net ul Use oF itd 5 holy ale = No Mi 9 nd SS in pd ae tae os Sere oa 9 Db ae te ch ae gi PBs ey we yee Seas Se oh Gh od yy Btn tote dub bes eet oj ot ts) ay Oe pour Ve em (LN age Slow (HIB Je tty 2 cake a bags Sil (Ly a x (0 Beloved, spiritual beauty is tery fae and glorious, at thine own beauty and Iovetines is another thing © thon who art years deseribing spit, Show one quality that is equal to is exence Light waxes in the oye atthe imayinaton of him, But in presence of hie union it is dimmed 1 stand open-mouthod in veneration of that beauty “God is most great” ison my hes lps every moment ‘The ent hath gotten an eye constant in desire of thee OO, how that sre fds heart and eye! "is slave-carening thy love has practised Hse, where i the heart worthy of that lve? very heart hat has slpt one night in thy air 1s lke radiant day: thereby the air iy illumined.“4 5 teh oye stabs ure ee 8 Sb Soe at 2 yp 5 Gee ous Ser oe Gti See 9 te ab HS 39S ed esl ih etd ey ed alle ee St Sh oe obit ab oul Dobe eke 1 Sih JI ons oS taal » gue ook I oe obi gat eet 99st os Ob S97 oH! She I dytte Git Sort Oe Yo atte al ade oie yy gpm a ead a st Se Uo Bet oy Ht we et tu 5 Si ph omen 18 Se sy ST aah ae od § shetgh Ge cep (th be ere (D. Ltn second wie gg3y ne (BY 839 2 BD Sap ces (hh Sept 993 JCD) o very one that is without objets as thy His object Bach reprobate who has burned in this love and fallen init, Pell into Kausars for ty love is Keuse iacple ‘gined without the semblance of objec. From hope of uniow my fot comes not to earth While 1 am severed from theo, my hand is on my head Be not sorowful, 0 hear, at this oppresion of enemies, ‘And think on this, that the Sweetheart is jndge If the foe is rejoiced at my sallow fe, "This sallow face of tsine is fom the reé rose. Since the beauty of my Beloved is beyond desription, How fat is my grief and how lean my prise! ck wretch, ‘That while his pain more his paint is less. ‘Shamsi Din shone, moon-lik, fom Tabriz; No, what is the very moon for that is the moon's face Yeu, for it i « rule as reacts the poor supedative“6 Nee: viet oats gta RO ae Gee eA gle pe Bal at os Seed a 0 yh ae A Giger Sle OF bey Gi Sy a he Joy SL tee Fy Sty hoe ol oye ae I ty to ot ae Wage oe Gah G89 Ol) date se bole Sy ail oe Gi oe ty a tom ior 1S oat nt 8 hE ot i ne Hae Si ogi it he gal ead aoe ht SSUiy ole aot OAS ABW I Boye he it SO ore Pat cd Obne b Gad ALT be 1 tine (R), Ty a ES sw UL) eT SDs ei a at Gi (LY a xn, [very for you se has its archetype in the placeess world; If the form perished, no matter, sine its original is ‘everlasting. Every fair shape you have seen, every deep saying you Ihave heard, Be not cast down that it perished ; for that is not sa ‘Whereas the spring-head ie nndying its traach gives water ‘coutinully; Since neither can cease, why are you Ismenting ? Conosive the Soul as a fountain, and these crete things While the fountain flows, the rivers run from it Pt grief out of your head and keep guafing this river water Do ot think of the water falling; for thi water is vrithout end From the moment you came into the world of being A ladder was placed before you that you might escape, First you wero mineral, later you turned to plant, ‘Then you became animal how should this be a. secret to you?s whet s Se a ale obit oti He 8 table it 9 oF oT at US ap ah Leb ay ee ne et Shi dhe TSI eh Olt we Tp aie ih ae ep sts SO we a eb one 3 bis Pott ole 5 she 9 oly ut ih ee ole eat a ee St Fob ou th 0 Atervards you were made man, with knowledge, reson, faith Bebold the body, which is « portion of the dustpit, how perfect it has grown! When you have travelled on fas man, you will doubtlos ‘become an angel After that you are done with this earth: your station is in heaven. Pass again even ftom angelbood : enter that ocean, ‘That your drop may become a sen which is a hundred seas of “Om Leave this ‘Son’ say ever ‘One with all your soul; If your body tas aged, what matter, when the soul is young?30 i Metro: spate Spe jet oS phat . [ev leeevivenelne¥] Vo Seale ge Bee ae be of Soe a at gp Ho wy il Sot yk a Se Ste yy SON hy Ste hae et! 5 he oe Ste ag Se et le 2B ay alley Cmte Ste SE Soy oe Sa oe BI HY ao Sot Gate go ee Se I A Ae Oa id ays Gotta tend jh go G SERS Le ty ie Saye Nhe 3S oF See ih ae tate ad, eat gh ole os sh at aed oF NE oF pest i GS ly FAS Hy ou the sbnihs Se MEN Spe pea co ay BC Lakh. TV or =e ested oe 56.0 a xl. Twore better that the spirit which wears not true love Had not been ite being is ut shame. Be drunken in love, for love Jn all chat exists; Wivhout the dealing of love there is no entrance to the Beloved ‘they say, “What is love?” Say, “Renunciation of wil! Whose has not escaped frow will, vo wil bath he "The lover is a monarch: mo wots be at his fet ‘The king pays no heel to what Ties at his Get, "Tis love and the lover thet live to all eterity; Set not thy heart on aught ese: ‘tis aly borrowed How long wilt thou embrace a dead teloved ? brace the soul whichis embraced by nothing What was born of spring dias in auton, Love's rove-plot hath no aiding fom tho early spring |A thorn is the companion of the rose tha: comes of sping, [And the wine that comes of grape-uice is not free from eadache, Be not an expactant lokeron in this path Biy God, there ie vo death worve than expectancy2 FE ASI Baty 1 oe slated ob oe ts ed ot Fle ake oF Ny a tak oy ty A soles ob Wy Kewl Ir a gH aT oy Oe teow ep ER a ab al Oem IP SS G9 Gant ol Asp pb gale ole odie Soe abe at aboot J bate Se oe il ind 5 oil say Ore Ne etd tye al eb gy SW wl og wal ole OY Se alah of s a bib ne SUH). Ishak, Irgyub ol 2B Ha ENB. slam (CV). Fo ail gay am (Vo say (BL Soe she (8). V has a seventeenth beyt which Thave omitted, as it not only sum to be corr, but repeat the rhyme of the preceding couplet. eb Be tals ot ay ae a Soe sah © ved ots 0 53 Set thy heart on steting coin, if thou be not false; Give ear to this deep caying, if thou ladk an earring. Do not tremble on the steed of the body, but fare lighter on foot Got lends him wings who is not mountel on the body. Dinmis cares and be utterly clear of heat, Like the fce of a miror without image and picture. When it becomes clear of images, all images are contained nity [No man's face ie ashamed of that clearfaced one. Wouldst thon have clear miror, behold thyself therein, For itis not asharwed or afraid of tllirg the truth, Since the stel face gnined thin purity by discrimination, ‘What needs the hear’ fae, which has no dust? But betwixt the steel and tho heart i this difference, ‘That the one is keeper of secrets, while the other isnotOM ele at oy Ce ae ab, Soh be ab Go te a ad le Uae ab yt we as ad, SA Oh toe oe a ad, Ph abs ane Ste (sjen te Sl oe aye ah te jee tae tb a shes oy ad Ske Gag ott aly ad, ete ys ce od ad be ot 9 wie ee Fa ad, 3 Bd ob ae ae ad ete hh a ad alse te ej ad, 2 ot che th yee oy a ad te a ao tb teat cia ao ab BOL Laki V FO be eit (8 oye 08 55 xv, Wo ssid: “Who is at the door? Said I: "Thy hueble save’ Mo ssid: "What business have you!” Said I: ‘Lord, to fret thee." Hosaits “How long wll you push ® Said I: Tl thou call esd: "How long will you glow ?” Said I “Till resurrec | tnd claim to Jove, I took oaths ‘That for love T had lost sovereguty and power Wo avid: “A judge demands witness as regards «lain Seid I: Tours aro my witness, paleness of faco my evidence” Homid : ‘The witoess is not valid; your eye is corrupt’ Seid I: “By the majesty of thy justion they are just and clear of sin? Wo said: “What do you intend ” Seid I: “Constancy and Friendship” We sid: “What do you want of me?” Ssid I: “Thy iver grace” Mo sid: ‘Who was your companion Said I: “Thought of thee, O King Me said: “Who called you here?" Said I: "The odour of thy cuppack yah a ib ptyh cole 8 cule ane a eb teil goes ag ab ‘ym sab ge cea 9 athe gt ae ath yyy He 1o US dips ig GI sogait yley AT Bb yg he Got oe Ist GE coe aah 2B ysl ey ates 6 Tn He I! 4 Bopinain Ls cpl alg tab, 15 Not in ‘bat evidently omitted by mistake, UT Sip and ER. 1m ae otbige JIL 938 for ote CL) 3 He said: “Where ix it plensantest?” Said T: “The Bruperors palace” Ho said: “What saw you there? Said [: “A hundeed tairaclen! He said: ‘Why is it desolate?’ Said I: “Prom feer of the beiga Ho ssid: ‘Who is the brigand 1” Said I: ‘This blame, He said: ‘Whero is it safer" Said I: “In abstinence and piety. Ho ssid: “What is bstinnce? Said I: “he path of salvation’ He said: ‘Whore is calamity Seid I: "In the neigh- Dourhood of thy love. He sid: “How faro you there Said I: “Te stondfatnes 1 gave you a long tral, bat it evailed me nothing ; Repentance lights on him who tats one teed already. Pesce! if T should utter forth his mystic sayings, You sould go beside yourself, neither door nor soot vould restzain you,