DIVAN-I-HAFIZ by John Hopkins

I CM = CM I

ICD

THE

DIVAN-I-HAFIZ.

Drink wine (of love for God). For, neither by acquisition nor by choice the being a lover (of God)

;

Me, this gift reached from the heritage of creation.

Ode 374,

c. 5.

THE DIVAN, WRITTEN

THE FOURTEENTH CENTURY, BY

Khwaja 8hamsu-tl-lMn Muhammad-i-Hafiz-i-Shlrazl otherivise 7mown as IAsanu-l-Ghaib and Tarjumanu-l-Asr&r. TRANSLATED FOR THE FIRST TIME OUT OF THE PERSIAN INTO ENGLISH PROSE, WITH CRITICAL AND EXPLANATORY REMARKS, WITH AN INTRODUCTORY PREFACE, WITH A NOTE ON SUFl.ISM, AND WITH A LIFE OF THE AUTHOR, BY LiEUT.-COL. H. ROYAL

WILBERFORCE CLARKE,

Bengal) ENGINEERS, LIFE-MEMBER OF THE ROYAL ASIATIC SOCIETY OF GREAT BRITAIN AND IRELAND; AND MEMBER OF THE ASIATIC SOCIETY OF BENGAL, " 71 AUTHOR OF "THE PERSIAN MANUAL ; FIRST TRANSLATOR (OUT OF THE PERSIAN) OF "THE BUSTXN-I-SA'Df AND OF "THE SIKANDAR NAMA.-I-NIZAMI." AUTHOR OF "NOTES ON ELEPHANTS"; OP "THE SEXTANT"; OF "LONGITUDE BY LUNAR DISTANCES"; AND OF "THE TRANSVERSE STRENGTH OF A RAILWAY-RAIL." (late

VOL.

II.

1891.

All rif/ht* reserved.

M 8 1 9

CALCUTTA

GOVERNMENT OF 8,

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THE LETTER ZAD \jP

The Letter Zad. 340, I.

(340-

The whole world, length and breadth, Thy beauty took Ashamed of the lovely face of earth's moon (the beloved), :

the (resplendent) sun

became. Necessary to all creation Nay, an enjoined duty to

The sun from

the beholding of Thy beauty and beauteousness, angels is the viewing of Thy face.

all

the fourth heaven

Like the seventh earth

left

the light-borrower from

Thy

face,

beneath the load of death.

Ever remained dead, the soul that a sacrifice for Him became not Cutting and shearing is worthy of the body that, captive to Him, became not. :

a piece of rose-conserve (a kiss),

When, from

Thy

this sickness (of love for

lip,

soul-cherishing, give

Thee), escapeth

not,

sorrowful body

the dust of His foot, thy kiss appeareth where ? to representation (to the true Beloved), the wind conveyeth thy tale

Hafiz

of desire.

DIVAN-I-HAFIZ.

341,

Come

(340).

for, the perfume of my soul, I perceive from the trace of my own heart, I gained from For,

that cheek, that cheek.

The spirituality (and goodness) of the Hur which they explain, The explanation, tjiou mayst ask of the beauty and grace from

that cheek.

the clay (of astonishment) stature (of my true Beloved)

Ashamed

(is) left,

shame

(is) left,

left,

the stature of the dainty cypress by that

that cheek.

the rose of the rose-garden by

the (delicate) body of the jessamine at these (pure and tender)

limbs (of the true Beloved) In blood (of envy) seated, the heart of the ruddy Arghavanat :

The perfume Perfume

musk, the musk-pod of Chin took from that tress found from

in the

sweat

that cheek.

envy) became the (resplendent) sun at the sun of

(of

Thy

Slender and wan, remained the (effulgent) Trickled the water of

Even

of the (true) Beloved, rose-water

Immersed face

that cheek.

life

moon

of the

sky

from that heart-alluring verse of Hafiz: went trickling from

as the sweat of souls

that cheek.

THE LETTER TA I

The

Letter Ta.

342, I.

587

(342).

Since, around the (true) Beloved's cheek, time wrote the line Truly, by His face, fell the moon of the sky into error.

From

desire of His

Went

flowing from

(of

down),

which, more pleasant than the water of life, is,my eye a fountain of water, like the (mighty) Euphrates.

lip,

that cheek of silver hue, behold the dark mole,

Verily, this dot of musk, left on the

(0 true Beloved

Thou

since

hast

hair loosed

come

;

to the

moon's

face,

(is)

that (mole).

and sweat (through passion's heat) expressed, sward :

(Yellow) (through shame of Thy resplendent face) became the face of the (red) rose and musk (through shame of Thy dark, musky tress), and fell asunder and as rose-water (through shame of Thy perfumed sweat) like saffron

;

naught became. 5.

Thee, sometimes

In desire of

heart

give, like the (contemptible) dust,

and

soul

Sometimes,

like the

(amorous) duck, with water

quench the

fire

become the (gleaming) water

(of tears),

love.

me, as a slave of

Ever as a welcome,

Hafiz life

ashamed

the King accept, the slave, the bond for his service, give.

his, I,

of thy (lustrous) verse hath

In desire of His love, in this way, (thrilling) verse hath uttered none.

seeing the beauty of His face, the moon fell into error ; and thought " Perchance this also is a moon ! " This ta s called ukht-uzza, which signifies the sister of za (Jo)

(t)

J*J

(duck) signifies a water-bird whose ardour in love is great. Like the (amorous) duck that quenches its own so much that, in the water of tears, I swim. :

fire of

love

by swimming

in the stream,

weep

4F2

THE LETTER ZA

The Letter 343, I.

From

589

Za.

(343).

Hafiz Hafiz

Hafiz

the evil eye, for thy good face God, (be)-^

For unto

us, all

goodness,

(thy face) hath

done

Come.

For of peace, of friendship, and of fidelity, with For, thee, mine no quarrel is, nor dispute

Though, thy heart's blood,

From my

lip,

in lieu of

'tis

the time

Thou, whence

this skirt,

Hope

If,

of union with

Hafiz

reacheth not the hand of every beggar

my heart what delight? O grief-stricken Hafiz

the darvish garment of juggling, thou hast put on of pain, thou hast drunk come

The dregs

Come

soul,

first line

thy verse, and life-increasing

Hafiz means guardian.

Hafiz

;

work, make full

bewail like profligates

sing the ghazal beautiful, delightful,

For joy-giving In the

;

At the time of morn, with heart and That moment, one single prayer for

Him, whence

Hafiz

the tress, or to the mole, of idols, (beloved ones), again attach not thy heart from this snare and from this calamity, thou escape O Hafiz

Zahid

my ruby (lip) hath drunk, take (to thy heart's desire) (thy heart's blood), the kiss, (as) the blood-price,

From union with that (illusory) beloved, gained Mine is the gift, life-giving,

O To

of burning (passion)

THE LETTER

The

'AiN

59 l

Letter 'Aln.

344,

(344)-

of glory and of dignity of Shah Shuja' I swear, That, for the sake of wealth and of rank, strife is mine with none.

the

lovers, cast a glance in thanks for this favour,

That

pomp

of thee, the

obeyed king, an obedient slaVe

am.

of the draught of the cup, we are. But, Thirsty for the bounty not we (of ourselves we take not the cup) thee (through our Boldness, display vexing) pain of head, we give not. ;

house (secret) wine, enough the magian wine, bring not arrived hath the companion of the cup to repentance :

;

companion

(of

wine)

farewell

For God's sake with wine, cleansing and cleansing of the khirka, make ye For, from this way (of khirka-wearing), the perfume of good, I perceive not.

;

the harp's twang, behold how dancing goeth, for the hearing of sama', permission gave not.

That one, who

separate make not the brow and the face of Hafiz the dust of the court of grandeur of Shah Shuja'.

O God From

he second

Ode 5.

Khirka.

Sama'.

Shah

line of couplets i, 2,

345.

Shuja'.

and 4 are

similar to the second line of couplets

and (

See

Ode

124.

4 6>

c. 6.

326,

c. i.

5, of

59 2

DiVAN-l-HAFIZ.

345, i.

By I

swear

1 ,

mine with none.

when

the (resplendent) sun enkindleth his torch, to the (lowly) hut of the darvish, reacheth the bounty of its (the wine's

Bring wine.

Even

(345)-

pomp of the world-kindling fortune of Shah Shuja that, for the sake of wealth and of rank, strife was

the

For,

splendour-) rays.

the world, a flagon (of wine) is enough for me, and a lovely companion For, without these, the cause of perturbation and pain of head, all is. (all of)

;

Adviser

For

go for a cup (of wine), change this condoling, the obeying slave the obeyed king, not.

;

Me, from the masjid to the tavern, love sendeth friend arrived hath the companion of the cup :

farewell

Save

purchaseth time.

skill,

to repentance (of wine)

With these goods

this,

(of skill), dull of

mine

market, for

naught traffic,

With Hafiz's austerity and his idle talk, vexed I am The stringed instrument, play with song and sama',

where

;

The second line Ode 344. See Ode 179, c.

of couplets

I, 4,

and 5 are

the love-song sing.

milar to the second line of couplets

and 4

oUlt>(idle talk) signifies (a) The confused circumstances, and words, baseless and perturbed, that, for the sake of the briskness of their own market, Sufis utter. :

(b)

The

idle boast

and vaunt

miracles.

the

word in

tammat.

Arabic

in Persian

Sama.

See

Ode

tamat. 46, c. 6.

of Sufis in respect of their manifestations, revelations,

and

THE LETTER

346, i.

In the

all

'AlN

593

(346).

dawn, when, from the private chamber of the palace of wonders, sides, the candle of the east (the sun) casteth splendour-rays ;

(When) from the pocket forth the mirror

of the horizon, the juggler (or the dancer)

draweth

;

(And), in a thousand ways, displayeth the world's face, In the recesses of the joy-house of the Jamshid of the sky, The organ, to the melody of sama', Zuhra tuneth.

Into twang, cometh the harp, saying:

"The

denier (of love)

Into juggling (laughing) cometh the cup, saying

"The

where ?"

forbidder (of is

The way

of revolution (of the sphere), behold

God's

lot,

be content)

All snare and deceit,

;

(with

For, in every state, the best of

pleasure's goblet, take

;

wine) "

where

ways

this.

the tress of the mistress of the world

to the end of this thread, no strife (of opinion) do Arifs seek.

the world's profit thou seek

The

king's (long)

For,

it is

The

place of evidence of the grace of eternity without beginning, the lumi-

life,

seek,

an existence, gift-giver and a generous one, favour-conferring.

nosity of hope's eye of science :

The summation

and

action, (and) the world's soul, (are)

Shah Shuja'.

Hafiz with the usage of the slave, dweller at his door, be For he (Shah Shuja') is an obedient king, and Shahinshah of those who are :

obeyed

3. 5,

Sama'.

See

(all

Ode

other kings).

46, c.

Time's action, behold; with ease of heart sit not, for it passeth not with one colour; the cup of pleasure, take ; with God's apportionment be content in what issueth from thy hand, no :

deficiency

make; to-day's work,

cast not to to-morrow.

This, indeed, consider the best of

ways. 3.

Shah

Shuja'.

See

Ode

326,

c. i.

594

DJVAN-I-HAFIZ.

347,

renowned

In constancy of love for Thee,

(347)-

of the lovely ones

am-

like the candle

Night-sitter in the street of

head

(life-)

players and of profligates,

;

like the candle.

Day and

night, to

eye, grief-worshipping, sleep cometh not

Since, in sickness of separation from Thee, weeping,

am like the candle.

With

the shears of grief for Thee, severed

So, in fire's separation

became

the thread of

from Thee, laughing (consuming)

patience

;

am like the candle.

a letter of union, send cause to consumenot, in grief for Thee, a great world I will

In separation's night, If

like the candle.

hot moving (impetuous) had not been the steed of my rose-hued (bloody) tear, have become In the world, when would my hidden mystery (love for Thee) the candle. like luminous If

and

In the midst of water

This

From

of fire,

even so ardent

of desire for

Thee

heart, poor, feeble, tear-raining (guttering)

the power of grief for Thee, soft like

patience, Since, in the water

and the

fire of

like the candle.

wax became the mountain

love for Thee, melting

am like the candle.

Night

With the

my day

without

Thy beauty world-adorning

perfection of love for

in the

Thee,

;

very essence of

^jJiiJk--^ (night-sitter) signifies in the assembly (a) to sit nights (b)

a sitter-up at night

;

(

nights, to be

Oode 209, Lovely ones." " Like the candle." 445.

(consuming) I the candle.

am,

loss,

)

awake.

c. 5.

c. 7-

In boiling water, they melt the wax candle, so that the dross separatcth the water falleth ; while, on the surface, the pure wax floateth.

and

to the_boltom of

THE LETTER

neck-extender with Thee

(in

grandeur)

head-exalting

may become my

Like the morning, without a sight of Thee,

heart-ravisher love's

night,

by union

Thy

face, display

;

is left

like the candle

hall

(only) a breath of life

so that, on Thee,

life

consuming)

Wonderful

With

make me, one

That, by the sight of Thee, luminous

10.

595

'AIN

in his head,

Hafiz caught love's

the water (tear) of the eye,

how may

fire for

Thee

;

scatter (in like the candle-

may

quench the heart's

fire

like the candle.

THE LETTER GHAiN

597

t The

Letter GhaFn.

348, I.

In the

morning

for the

perfume

of the rose,

that, like the bulbul heart-bereft,

At the That,

face of a rose, red of hue,

in the night of darkness,

(348).

remedy

kept going into the rose-garden; my brain, I might make.

for

gazed,

shone with a luminosity

like the

lamp:

Of her beauty and youth, so proud, That, from the heart of the bulbul of a thousand notes, repose she kept

In envy, the beautiful narcissus let loose water (night-dew) from her eye In passion, the tulip planted a hundred streaks (stains) in her soul and heart: :

In reproof, the lily extended her tongue like a sword Like the man of two women, the anemone opened her mouth. ;

Sometimes, Sometimes,

The For,

wine-worshipper,

like the

Saki of the intoxicated, taken

hand, a goblet: in the hand, a glass. :

^y two

'*i'

women connected >

with one

man.

any woman connected with a man, who has more than one "

in the

joy of youthful pleasure, plunder like the rose, reckon O Hafiz! to the envoy is naught save what is brought (the message).

^*jl signifies

(a)

like the

Thee, I have counselled Enjoy thyself." Delivered is my message; ended my business. :

wife.

THE LETTER FA

The

fortune give aid, to

(the skirt)

How

more derived

my hand

draw

599

Letter Fa.

349, I.

(349)-

will bring

great the joy

this heart full of

His skirt

me,

If,

great the honour

slay

hope the advantage of mercy day kept taking my tale.

to every quarter, the talk of the

Though

Awhile, the love of idols, stone of heart, I cherish ; recollection of the father make these unfavoured sons.

Mine became no opening from the curve of Thy eye-bro.v in this crooked fancy, became the destruction of dear :

Alas

iJ (idols,

lust

and

According'to

stone of heart; and wicked sons not heirs) signifies way is void of solicitude and void of dependence.

beloved ones, whose

(a) illusory (4)

life.

desire, that, in

man's body, obtain nurture.

(a)

Hafiz called them sons

(

lyl^J

of the briskness of their

Thus, the crowd of lovers

)

since the manifestation'of the loveliness of lovely ones,

market of beauty is through the number of the Lord of their loveliness.

Some

and

their lovers.

will cherish ; and. in their net, place love for illusory lovely ones, myself. After that, cutting off hope of these degenerate ones, I will incline my heart to the true Beloved I

;

See

Ode

349, c.

According

and,

heart,

sow

for

Him

the seed of love.

to (b)

itself, in the state of knowledge and of divine favour, the soul saith " Lust and desire (who, by God's decree, had entered man) have become a garden." Now that divine victory hath become the associate of my state, and, into my heart, the fear :

of consequences hath gone, how long shall end.

cherish them,

and put

aside the fear of the

For these degenerate sons and these unworthy followers recollect neither their own father nor their guide ; and, from their iniquitous conduct, depart not. They know not that, from their iniquities, calamity is in my nature; and that their conduct is the calamity of soul and of body. .U signifies (a) (6)

an unfavoured son. a wicked son, disinherited

for disobedience.

6oo 5.

DiVAN-l-HAFIZ.

Leader

From

this

me, miserable, when becometh the Friend's eye-brow ? bow, none hath struck the arrow of desire on the target.

In the fancy of being a zahid, corner-sitting

became); and strange

(it

is)

that,

From every

side,

me, with the (sound of the) harp and the drum, the young

magian proclaimeth. Void of knowledge are the zahids Intoxicated

;

the charm, utter

;

and speak not

the muhtasib; the cup, drink; and fear not.

Behold the city-Sufi, how a doubtful morsel, he eateth Long be his crupper, this animal of good fodder

10.

Hafiz

if,

The guide

in the

(Ali).

morsel of doubtful legality.

The

couplet means the zealot,

May 10.

path of love's household, thou plant thy foot be the blessing of the watchman of Najaf

of thy path shall

At Najaf Ashraf In this, as in

Ode

who

eateth food of doubtful legality,

become more and more

like a beast.

Kufa, Ali (first of the twelve Imams) is buried. He died in 661 A.D. 311, Hafiz showeth his sympathy with the Shias (the followers of Ali).

THE LETTER KAF Jj

O The

letter Kaf.

350, i.

(352).

of peace, unalloyed wine, and the kind companion, ever attainable these be to thee, O excellent the grace of God

The abode If

The world and the world's work, all naught in naught is The verifying of this matter, a thousand times, I have made. :

a place of safety, go

For, in the

ambuscades

;

of time opportunity, reckon the plunder Path. life, are the highwaymen of the

Regret and sorrow that, up to this time, I knew not, That the alchemy of happiness is^ the Friend, the Friend

For .penitence for the ruby lip (of the true Beloved), and for the laughter (the sparkling) of the cup,

(0 Saki!) come. Is

an imagination, verification whereof reason maketh not.

That

(darkish) beauty that

its

One

is in

the chin-pit of thine,

(profound) depth, reach not

of heart (and

many a thought

profound.

an Arif) to guide (me) to good (the true Beloved), is where? no way have we taken the path.

For, to the Friend, in

Although, to one contemptible like me, the (slender) hair of thy (small) waist reacheth not,

From

the thought of this subtle matter,

happy

heart.

thousand lives, the ransom for the Saki's glance that moment, When, with (ruddy) wine like (red) cornelian, the ruby-lip, he moisteneth. 4 H

DiVAN-l-HAFI?. 10.

If,

with the colour of red cornelian,

For

like (red) cornelian,

With laughter, he I

Behold

10.

J'U.^*

tear be,

what wonder?

the seal of the seal-ring of

(the Saki) spake, saying

" :

Hafiz

eye.

the servant of thy nature,

what degree, me a

fool,

he (the Saki) maketh.

(the seal of the seal-ring) signifies

the red eye of the Beloved, the fancy whereof in the lover's eye becometh like the seal of the seal-ring.

They call the eye a seal-ring ( J'U. ) ; because, within it, is concealed a head. The eye-lashes resemble the ring ; and the eye resembleth the seal-stone.

As As,

the seal-ring hath honour, so hath the seal-stone of the eye. in the seal-ring, they depict great names so, in the lover's eye, they ;

image the beloved.

603

THE LETTER KAF

351,

(350)-

The

of separation

of separation.

reed's tongue hath no desire for the explanation tale not, to thee, I give the explanation of the

comrades of the troop of Thy fancy and fellow-riders with !) are we (lovers of Thee), patience, The associate of labour, and of'distress and the companion

(O true Beloved

;

of separation.

life's span, in hope of union, Hath reached to an end and to an end, hath not come the time

Alas!

;

of separation.

That head (I

that, in glory,

rubbed on the head of the sphere, I (compelled by Fate and Destiny) placed

swear) by the true ones that the threshold

5. In desire of union,

For

its

how may I unfold the wing, my heart hath shed on

feathers, the bird of

Union with Thee, how may

claim

heart, the secretary of fate

Roast-flesh

;

and

By my

(true)

the nest

of separation.

soul

(I swear) that hath become, of separation. body, the pledge

became my heart from the burning

tion) from the

of separation.

of desire

Beloved, I drink from the tray

Ever, the blood of the liver,

Now, what remedy, when, into the great whirlpool The bark of my patience hath fallen on account of

;

and

far (in separa-

of separation.

of grief's ocean, sail of separation.

the

Not much it wanted that the bark of my life should be overwhelmed, With love's wave from the limitless ocean of separation.

10.

When, captive to love's circle, the sky beheld my The neck of my patience, it bound with the cord

head, of separation.

4 H 2

DiVAN-l-HAFIZ.

Lord

into the world,

Dark be the day Hafiz

if,

who brought

of disjunction,

disjunction and separation

and the house

with the foot of desire, this Path

of separation.

(of love) to

the end thou h'adst

gone,

the hand of disjunction, none would have given the rein

of separation.

THE LETTER KAF Jj

352, Like

For

605

(350-

me shattered, be none afflicted with my life, all, hath passed in the calamity

The

separation

and the heart-bereft

stranger, and the lover,

fakir,

revolveth, (All)

have endured the trouble of time

my hand

into

With water

will slay

eye,

me ?

the pain of separation

(0 Beloved

and the pains

and he whose head

of separation.

separation

will give the blood-price

The

do what?

taketh justice for

From

fall,

(tears) of

go where?

Who

;

state of

Who and

of separation.

heart,

utter to

of separation.

whom

giveth the requital

of absence, not a

for God's sake, take justice

moment

and give the

of separation ?

freedom

requital

mine,

of separation.

By separation from thee, afflicted I make separation Even so, I will cause blood to drop from the eyes I,

whence?

separation,

Perchance, me,

whence?

grief,

Hence, night and day, with love's stain, like Hafiz, the bulbul of the morning, I utter the lament

V? wj^- (blood-price) signifies what in exchange for blood they take from the slayer. :

4, 5.

" Take "

give

my justice me justice."

signifies

See Ode 330, c. 5. Give the requital to separation

(for his

of separation.

whence?

mother brought forth for the sake-

wrong done

to me).

of separation.

607

THE LETTER KAF

The Letter 353, 1

(beloved)

The

salt rights

with thy

preserve

(salt) right,

;

for

Kaf.

(354)-

my wounded

hath

lip,

depart,

and

thee to

heart

God

entrust.

(0 true Beloved!) that pure jewel Thou art that, in the holy world, The mention of Thee for good is the outcome of the angel's praise. (0 beloved !) if as to my sincerity doubt be thine, trial make Like the touch-stone, none recogniseth the proof of pure gold. :

(O true Beloved

Thou spakest saying

give thee two kisses :" Beyond limit, passed the covenant

;

" :

Intoxicated,

become

;

and

but neither two (kisses), nor one

will

(kiss),

have we seen. 5.

Thy In

The

make

(small) laughing pistachio (mouth), open, sugar-scattering (speech),

doubt of

Thy

sphere,

will

Not that one am

(

(having a) mouth, cast not the people.

dash together (and destroy) unless to my desire to endure contempt from the sky's sphere. ;

come

tne P ure jewel) signifies

the jewel (pearl) that cometh forth alone (not with others) from the (oyster) shell.

(_rjJ (kiss) signifies

all

truth,

thy lover. :

a special delight.

the Eternal, Hafiz saith

" At the time of ' I will meet the lover twice sending us to this world Thou saidest, the house of this world, and lastly in the house of the last (next) world.' " Beyond limit, hath passed the covenant ; life's time hath ended. " Neither twice nor once, have we beheld Thee ; and in excess, desire hath ended." 5.

From to

its

exceeding smallness, thy mouth that thou hast no mouth.

men

The second

once

not evident; and, from thy talking, the idea cometh

line

Not that one am

;

that from the sky's sphere,

will

endure contempt.

608

DiVftN-l-HAFIZ. Since, access to Hafiz thou allowest him not, O watcher (Shaitan) from him, one or two paces farther (go !

;

and

his society,

abandon).

" 7.

Him

refers to the true

Beloved (God).

since thou allowest not the true Beloved

(God) to pass to Hafiz and, ever, by philosophy and by trick, bringest a barrier in His path, thou thyself hast not found the path to God ; and further from H im, hast hastened.

Iblis

;

THE LETTER KAF

354, (0 murshid

(353).

wine them drink, pour a draught on the dust (the sons of dusty

Adam): The sin, wherein an advantage

Now, on

the sky's summit, dash love's door-curtain

With whatever thou

hast, go For (on thy head), the sword

graceful cypress,

what

to the stranger reacheth,

For, thee to the dark pit (of the grave), death

609

itself

suddenly taketh.

drink ; and regret, suffer not. of destruction time pitilessly striketh.

;

cherisher

by the dust of Thy foot, (the day of death), take not

conjure Thee) on the day of events from the head of my dust,

What

dweller of

hell,

what dweller

In the religion of

all,

The path

house of six sides

of the

fear.

of paradise,

infidelity to the

off

Thy

foot

what man, what angel,

path (tarikat)

(this world), the

baseness.

geometrician of the sky

(rea'son)

Established so that, beneath the snare of the pit (this world), flight

from

no path

(of

it).

when manifestations of the true Beloved chance to thee, thou shouldest give a taste and the seekers of God. Thou shouldest instruct them that they may acquire this degree ; and may, with delight and desire, become the traveller of the path although, in the travelling of the path, it is far from union with, and is verily separation from, God for the Srif to be engaged in instruction ; and to the crowd of Xrifs is the source of loss and of disaster.

murshid

thereof to thy disciples

In this sense, Hafiz saith

"The sin, wherefrom Muhammad." Although

in the

it is

reached another,

what fear? For

instruction of disciples, there

Beloved). Yet, since instruction

Nay,

profit

the guidance of others

and

the law of

uij;^j.j

The world, the The front. back.

(the cloister of six sides) signifies field of the first, I

and the

last,

the superior (zenith). inferior (nadir).

Muhammad,

the cause of dignity.

i^^Jy* (the geometrician of the sky) signifies Reason who displayeth the sky's revolution, and measureth

vi-y?.

deed

the following of

langour in the manifestations

Sij

this

it.

world, It hath six sides the south. north.

there

(of the true

fear.

DiVAN-I-HAFIZ.

The path

attacketh

reason,

the

deceit

Till the

judgment-day, ruined be not the vine-trellis

Hafiz

by the path of the wine-house, happily thou wentest, of one of heart, the consoler of thy pure heart be

wonderfully

The prayer

dut

vine

the daughter of the

(the snare of the pit) signifies

The world whose worshippers have the lofty head. Seeker Be not deceived by reason's talk ; desist not from thy search. !

Reason

saith

Thou art the captive of six sides and the pure Lord is outside of the Then thy finding Him is beyond the circle of possibility, and outside the ;

The second

line

means

fast.

limit of excess.

In the last breath (the agonies of death), appear to me; seeing Thee which wine is the source of lasting life

six sides.

life,

which

a deposit,

will deposit

;

and cause me to taste the wine of and by drinking which, I will break

with the Depositor (God).

THE LETTER KAF

355,

(356).

design for

destruction, thousands of enemies (Shaitans, intent

ing one astray) make, thou (O perfect murshid

friend (and aider),

upon lead-

of enemies,

have no

fear.

Me, hope of union with Thee keepeth alive not, from separation from Thee a hundred ways, fear of destruction :

mine.

if, from the breeze, Thy perfume, I perceive not, like the rose my collar I make. rent time, (after)

Breath (by) breath,

Time

account of

Thy image, go

to sleep

In separation from Thee, patient

was

never my two eyes 'God forbid my heart,

Thou strike, ('tis) better than the Thou give, better than the antidote

a wound,

poison

by the blow of Thy sword For, verily happy is my soul in this that

slaughter,

The

rein, turn not.

head, the shield

hand

plaister of another of another.

everlasting life : a sacrifice for Thee.

;

as game),

Thy

art,

how may every

vision see

the extent of his vision, every one understandeth.

The

couplet is a negative interrogation. Never went to sleep heart was ever patient in separation from thee.

Otherwise If a wound, Thou If

it is

me, Thou strike with the sword, make from the saddle-strap (to bind

For I

keep not back.

Thee, as Thou

poison,

well.

two eyes j God forbid that

For another (giveth) the plaister For another (giveth) the antidote.

strike, well.

Thou give,

6l2

DiVAN-I-HAFIZ.

356, I.

If,

(357).

Thy street, the power of arriving be mine, the fortune of union with Thee, to foundation arriveth

...

From me, took From me, took

work. j

those two beauteous hyacinth tresses those two narcissi (eyes) tricked with kuhl. tranquillity,

rest,

Since from the jewel of Thy love, a great polish hath Verily, from the rust of vicissitude, polished it was.

heart,

Battered with ill-fortune, life, I obtain that moment when, with the sword of grief for Thee, slain

and heart

soul

(the true Beloved)

Thy

become.

presence, what sin have commit-

ted,

That, accepted, becometh not the devotion of me, heart-bereft at

When, Have,

Thy

door, without resource, without gold or force, of egress or of ingress.

where

what ?

how ?

grief of time's violence, sorely

Remedy,

vexed

make

am become.

Worse than my heart, grief for Thee found no place, When, in my straitened heart, it made its place of alighting. with love's pain, be content and be silent Love's mysteries, reveal not before people of reason. !

no way, the path

For, from

Hafiz

;

what ?

THE LETTER KAF

357, I.

613

(360).

as) in the rose-season (the time of manifestations of glories of mysteries) of repentance of wine (love), I became ashamed, (So) of un-upright conduct (abandoning wine-drinking), let none be

(Even

;

ashamed. counsel (the circulation of the cup)

all

argument, On account of the -lovely one, or of the Saki,

Of the

went

blood, that, last night,

the snare of the Path in

no way

and, of the

ashamed.

(flowing) from the pavilion of the eye, come upon the path of the eye)

In the sight of the night-prowlers of sleep (that

we were Than

ashamed.

the (resplendent) sun, more beauteous of face, thou art.

That, in the sun's face, of thee (O murshid)

may be not

sin

am vexed

From thy presence, By the aid of God's

When, through austerity

ing

'tis

of answer,

ashamed.

turned not away I am not

time,

why made

second line add " For, we have ruined

face

ashamed.

not increase of love

my shame

That

time,

why

spent

in vanities ?

that, of his un-upright conduct, so

ashamed as

none

the

their path."

many bloody waves

the second line

that, to that pavilion (the eye-lashes) flowed

the wayfarer,

add

who

at night alighted,

line,

and, to sleep, gave

prefer thy beauty.

he confesseth to sin; in the second, he revealeth answer, and his shame thereof. Thus, doth the sinner feel. first

;

was ashamed.

For, to the sun's beauty,

In the

the murshid's guidance, I reached to the manifestation of glories, in the time of of chastity (which was fixed by love), of that way, 1 suffered shame say-

no admittance

and

To the

ashamed.

grace, of this threshold,

such a degree, reached becometh.

;

a life-time since

From

That

not

God

;

For, of question

through His compassionate nature, the (true) Beloved asketh

that,

Thanks

his vexation of question ,3nd

6 '4

DiVAN.I-HAFI?.

Beneath the If,

Lawful

poison-laughter, why expresseth the cup, lip, the (ruddy) wine became not

lip,

Thy ruby it is, if

the intoxicated narcissus cast

For, of that (Beloved's) eye full of wrath, Its

face in the veil of the shell,

That, of the pearls of

down

its

head

ashamed

;

became

ashamed.

(the pure pearl) concealed on that account,

(lustrous) verse, the pearl of pure

water became

ashamed. 10.

The

Zulmat (darkness), the (gleaming) water for the reason that it became, established veil

of the

Of the (pure) nature

Hafiz and of

this (his)

(of

life)

Khizr

poetry (lustrous) like water,

ashamed.

lo.

Zuhr-lsbanda (poison-laughter) signifies: The laugh of wrath, of anger, of shame.

Zulmat. Khizr.

See

Ode

35. 89.

THE LETTER KAF

358, I.

Thou, whose face

paradise Soul and heart,

(is) like

615

(359).

paradise, and ruby lip (like) the limpid

water of

translucent water hath endowed.

Thy

Around Thy Is like

lip, Thy fresh-wearing (black) down, the (collection of black) ants around the limpid water (Thy resplendent

face).

Lord

Make

this fire (of separation) that within

cool

give

(to

soul

escape from separation

;

is,

and to cause me

to attain

union with Thee) in that way that to Khalil Thou didst.

O friends power (of union with Him), I gain not, For the reason that exceedingly beauteous beauty, He hath. !

Lame Short,

is is

our foot; and (far distant, is) the stage like Paradise our hand and on the (lofty inaccessible) date-tree, the date. :

;

In every corner, the arrow of Thy eye Hath a hundred slain ones, (lovers) fallen like me.

Independent of explanation, is the beauty of this verse Argument respecting the sun's splendour, none seeketh. :

on the reed of such a Painter who gave, the virgin of meaning, such a beauteous beauty.

Afarin

J>JJ~ (way) signifies

wakf endowment

;

(Khalil) signifies 3. JjJLk "

sabil

kardan, to prepare

The friend of God, a title of Ibrahim's. cast Ibrahim When, by Nimrud's order, they for

wakf kardan,

to dedicate.

into ihe

fire,

that fire became,

by God

grace

him.

bounty, a rose-garden recited the Usta (Avasta abasta). the midst of the fire, Ibrahim

NtaSd (S'ubar). 8-12 5.

;

Diffipult

Ezekiel, is

viii.

x. See history of Babylonia by A. H. Sayce, pp. 55-62 ; the Bible, Genesis, monarchies of the east, by G. Rawlmson. ancient five the and 600 B.C. ; 14.

union with the true Beloved.

6)6

DlVAN-l-HAFI?.

This verse (either) a miracle, or lawful magic, is This verse, (either) the invisible messenger, or Jibra,il, brought. ;

10.

To the King of the world, permanency and grandeur; be And everything of this sort that he desireth !

JJU. j=*~ (lawful magic) signifies

lustrous verse. Spiritual

magic

(a) 'ulvi (high) (b)

sifli

(low)

;

two kinds rahmani (divine). :

shaitani (satanic).

;

Divine magic.

Perfection consists in the knowledge of the is imparted only to Heaven's favourites.

most great name "

(a)

name, Sulaiman and his Vazir, Asaf, derived

(b)

God

al ism-ul-a'?arn,

which

virtue of this

man may

Uttered, or written, are efficacious God. (c) other names of Muhammad. (d) the name of

names

(e)

good

(g)

names

power (KLuran,

xxvii. 40).

jinn.

Written charms are composed of (/)

their

raise the dead.

d. e.

passages from the Kuran. combination of numbers.

(h) mysterious (')

peculiar

diagrams and

figures.

Satanic magic.

This magic depends on the agency of Shaitan and of evil jinn; and is condemned by Muhammad and by all good muslims. This magic is taught by Harut and Marut (Ode 14). is a branch of satanic magic ; but as it has been studied and pracj3?~J\ (as sihr) enchantment aid of good jinn, there is a science of good enchantment tised, with good intentions, by the as a branch of divine, or lawful, magic). (which may be regarded

Metamorphoses are

effected

spells, or invocations, to the jinn,

on the object to be transformed. of enchantment on the enchanted one

with the sprinkling of dust or

of water

The

effect

to deprive of life. (ii) to paralyse. affect with irresistible passion. (iii) to (iv) to render demoniacal. a bird (v) to transform into a brute,

(i)

Talisman

(tilism, tilsam,

wise magical) It

preserveth from

and

talsam)

to mystical characters (astrological or other.

whereon such characters are inscribed.

evil.

the despoiling of treasure. of its servant (a jinni).

up the presence

diviner obtains the services of Shaitan

by magic

accident. On being rubbed, it calleth Divination (al kihana).

(a)

a term applied

to seals, or to images,

enchantment.

The

art.

(b)

invoked names.

(c)

the burning of perfumes.

THE LETTER KAF

how

In this fashion a verse

pearl (verse) of this sort,

to utter,

none

(other)

617 knoweth

(other) can pierce

;

(utter).

From

the grasp of the love for the idol, Hafiz, Like the (feeble) ant, at the foot of the (great) elephant, hath fallen.

Muhammad,

Before the mission of

the shayatin used to ascend to heaven

;

and to hear words by

stealth.

All muslims believe that the evil jinn ascend to the lowest heaven assist

;

hear the angels

;

and so

magicians.

The forms

are

zarb-ul-mandal, the inscribing of the enchanter's circle. -ur-raml, the moving of sand, 'ilm-un-najun, the science of stars. az zijr, augury from the motions of birds, or of beasts. In every lunar month, are seven evil days the 3rd whereon Kabil (Cain) slew Habil (Abel). :

5th I3th

i6th

24th

Zakariyya (Zachariah). Fir'aun (Pharaoh) was drowned; and his nation afflicted with plagues. Nimrud slew 70 women; and cast Al Khalil (Ibrahim) into the fire;

25th

whereon was slaughtered the camel of Salih. God sent the suffocating wind upon the people

2lst

cast Adam down from Paradise ; afflicted the people of Yunas (Jonah) ; and whereon Yusuf (Joseph) was cast into the pit. God took away wealth from Aiyub (Job) ; and the kingdom from Sulaiman ; and whereon the Jews killed the prophets, God exterminated the people of Lut (Lot) ; transformed 300 Christians into swine, and Jews into apes ; and whereon the Jews sawed asunder

God

See: Mishkat-ul-Masabit,

Mir at-uz-zaman Couplet 9

(first line)

ii.

374, 384, 385, 388.

occurs in

Ode

591,

c. 4.

Hud.

and

DiVAN-l-HAFIZ.

359, i.

the

way-farer

(the

holy

(363)-

traveller),

sufficient

ma'rifat) is, love In His (the true Beloved's) path (of union

guide

(to

tarikat

and to

and

of love),

tears

prepared

(to

shed).

when bringeth

Into account,

the

wave

That one, who, over the blood of the

of our tear,

slain,

urgeth his bark?

Not my choice is my ill-fame Me, road-lost in love, He (God) made who guided. :

dash not the

thyself,

fire of

Or, over the

fire,

either establish

thyself,

happily pass

the face of idols

like Khalil (Ibrahim).

(the treading of the path of love,

and of divine

knowledge) so that thou mayst lose thy desire (and become road-lost) Or, without the guide (the holy shara" or the murshid), in this path, plant not thy foot (for thou wilt not attain thy object). :

;

In the second

(a) of the true

the path Beloved.

(b)

murshid.

(c)

line,

may be

the path

love.

The guide signifies (a) God Most High. :

(4) (c)

the beloved.

murshid.

who taught me the ordinances of outward worshipping; and kindled in my path the lamp of guidance recognised me to be worthy of love, he cast me into love's path ; and with love's fire made luminous my heart. In thy opinion, this is being road-lost in error ; in mine, the perfection of knowledge. See Ode 179, c. 6 ; 359, c. 3 ; 37 1, c. I ; 374, c. 5.

When

the murshid

thy heart, pass not the thought. God forbid that, in this friendlessness, thou shouldst lose thy object. Thou art a man of the Path; such a one thinketh not of the acclivity or the declivity. In this Path, without a road-guide, thy foot plant not. Prudence and foresight (the goal of the " First the Friend, then the Path" shari'at) to a hair's breadth thou followest ; in thy heart

thou placest; and, in speaking and doing, the following of predecessors thou abandonest not. In love's path, thy own existence to heart bring notj with the ear of sense, this subtlety hear that, although thou art a person of His persons, thy object (through the prohibitor), thou lose not. thou have not and something for thyself fashion, thy foot in love's path plant not. the highway of shari'at, show not a hair's breadth of transgression, which transgression would be wholly calamitous, and the source of disaster, of iniquity, and of error. See Ode 298, c. 5 ; 299, c. 2 ; 302, c. 10 ; 303, c. 6.

If this state

From

THE LETTER KAF Years,

was

thought of that couplet that uttered

elephant-driver on the bank of the river Nil

" Either

remember the customs

an elephant-driver

(a lover of God), not with the thought of the go

"Or, to Hindustan (the holy traveller's heart), elephant (love for God). "

619

Either draw not on the face the dark line of being a lover Or, to the river Nil (of mourning), take down thy garment of piety. ;

Either friendship with elephant-drivers (lovers of God), make not " Or, fit for the elephant (love for God), establish the house."

Hindustan

signifies

the elephant. (a) the native-land of a holy traveller's heart, whence love springeth. (b) all its

poet saith

parts, poureth out

its

Then, on his body,

falleth

and, on

;

mysteries.

hidden subtle thing it is whence love ariseth." If thou practise love, the customs andj habits of lovers (of God) remember ; the path of lovers, take; with it, all thy spirit reckon ; to it, thyself consign ; of danger have no fear. Otherwise, about love-play, wander not; and to thy heart the idea of being a lover, bring not. 1

the elephant goeth to sleep, in sleep he seeth his native land. (of desire for his native land) seizeth him so that he dieth.

When

Not a moment, are elephant-masters

careless of the elephant

;

In wakefulness,

madness

they do not allow him to sleep at

his desire. If

he go to

sleep, quickly, they

apply a remedy.

not to thyself thou gavest love ; and on the plain of existence, thy pace extcndedest a moment be careless of love ; for it, all spirit summon ; and in adversities, be patient. God forbid love remembering its native land, should (in thy immature heart) become possessed

When access

of discernment. 8.

Jjj jj &U.(to cast the garment in the Nile) signifies

O jj

have mourning.

Either be not a lover g.

;

abandon outward

piety.

One

of these two, choose.

work, reveal. feet a leathern bag encourage the elephant, they cast on his him. is he taught to kill a man by trampling on

Every work that thou choosest, capacity

To g ee

for that

filled

with pebbles.

Thus,

_ les temps les plus recules, par le Chev. P. ancien Colonel d'Artillerie, 1843. R.E. (dated the Official notes (three) on Elephants by Captain H. Wilberforce Clarke, be seen : which December the 2nd and the l6th may 1879) April, 3rd April, of Bengal, Calcutta. i. at the Asiatic Society Office of the Consulting Engineer to the Government of India for Railways, ii.

(a) Histoire

Militaire des elephants depuis

Armande

(6)

Calcutta. iii.

Royal United Service

iv.

Institution of Civil Engineers.

Institution,

London.

620 10.

DIVAN-I-H&FIZ.

Without wine and the minstrel, to paradise call me not, In the cup of wine (of love and of divine knowledge) limpid water

Hafiz

If not,

(of paradise).

thou have the meaning (of mystery), it, bring; naught is the claim save question and answer. !

Elephants are said to have been used in battle for the first time (a) 558 B.C. by Derbices in his war against Cyrus the Great. Darius at the battle of Arbela. (*) 331 Probably, the latter date is the correct date. :

ease, not in the

THE LETTER KAF

360,

6i).

(cool) breeze of the north! the breeze of good news, thou That, us, at union's time, reacheth.

God protect thee messenger of the bird-place welcome Come come !

Welcome Salma

where

Our neighbours

who

how ?

Void remaineth the space of the banquet-hall

of the brimful

;

ritl.

After safety (from calamity), invisible became the dwelling Of its former state, the ruins ask.

Now, hath the night of absence cast its shade Let us see, what (pastime) the night-prowlers

Their state

art,

Zu Salam,

are where

Of the companions, and .

621

(of

Salma)

(the dreams) of fancy

play.

,iy-=^l signifies:

a protected bird-place, a cote.

U^.x

signifies:

(j'.vf c^r^-

From

we " 'hou

hast

come ; welcome. come and to spaciousness, arrived

straitedness, thou hast

;

after labour, in ease thou hast

rested.

O messenger of the bird-place of friends

news-bringer

thee,

may God

preserve from cala-

mities.

Welcome! Couplets 3. JL

8, 10 excepted, this

Ode

Salam, mimosa-owning) ji (Zu Makka and luminous Madina.

JL (gum arable (a)

Come! come!

purity, thou hast brought.

i, 6,

tree) signifies

a thorny tree which

the

Arabic.

name

of a place (district or village) between glorious

is in

the abode of Salro?; and with the bark whereof they tan

leather. (ft)

What

a kind of vegetation. state hath

Salm^? what doth she?

dwelling of Salm? (which

Before her, what state doth who is the dweller ; and

the tree Salam),

Time bring ? In that who layeth the couch

of sleep ?

Our neighbours, where are they T what Ritl (i quart). See Ode 315, c. 2.

After that time

entered not,

From

its

state have they ?

what do they ?

when SalmS's dwelling was inhabited and the traces of the dwelling became invisible.

vestiges that are

;

left

into

it,

calamity and adversity

after its ruin, ask ye the state of that dwelling.

DlVAN-l-HAR?. Love's tale,

no break

Here, speech's tongue

is it's is

broken.

At none, looketh our saucy one Alas this pride, haughtiness, and disdain :

In thy beauty of perfection, thou acquiredest hope Far from thee, God keep the eye-wound (of calamity)

Hafiz

Sweet,

JU/

^jxc j

love and patience, the wail of lovers.

-**.

Eye-wound.

^ic

how long ? Bewail

(the essence of the eye

.For save to that which

In beauty of perfection,

beheld thee

God Most High may cause

;

and the essence

of perfection) signifies

perfect, the eye-wound cometh not.

desire,

arrived.

to turn the eye of perfection (the eye-wound,

and the source

of dis-

aster).

That

whatever attaineth perfection, the eye-wound (disaster) cometh ; and draweth it to decline. Thee, from the eye-wound, in His own safety, God will ke.'p ; and thus us, to the Nil of (desire) will bring.

THE LETTER KAF

361, 1.

O Thou

that hast ravished

(Thine) solicitude, for

(358)-

Thy form and

heart with this

623

grace Thee, inclined (in love) a whole world

none; to

in separation from Thee) from my heart, sometimes I heave sometimes draw out the arrow and, Before Thee (that hast no solicitude for me), how shall I say what things through my heart I endure ?

soul(O Beloved, the sigh

To To

;

the watchers, how shall I utter the description of Thy ruby lip the ignorant, good is not the coloured (vivid) meaning.

When, every day Thy beauty

greater than (Thy beauty of) the other (preced-

ing; day,

To Thy 5.

glorious face, one cannot

Thou

heart,

hast ravished

;

compare (even) the soul,

Since wholly grieved we are, of the

Hafiz when

in love's fold,

give Thee.

(tax-) collector

(effulgent)

Grief,

why sendest thou?

what need

skirt, fix

thy hand

;

and

of all (attachments to the

world, thy hand) let go.

draw)

heave ;

signifies I

draw out

;

endure.

cUla. (ignorant) signifies : a worldly one, not occupied with spiritual matters.

sometimes waning (in glory) and sometimes waxing supposed to be a (tax-) collector. See Ode 426, c. 8.

The moon

5. Grief

thou plantedest thy foot,

His (the true Beloved's)

2. .*i/ (I

moon.

(therein),

DiVAN-l-HAFIZ.

362, i.

By By

the magic of the doll (pupil) of thy eye, O one of happy qualities the mystery of thy down, O verse of happy omen

By By

the (sweet) draught of thy ruby (lip), water of my life thy colour and perfume, O fresh spring of beauty and of grace

By By

the dust of thy path, that is hope's canopy the dust of thy foot, that is the envy of limpid water

;

(stature) of

By thy cypress By thy exalted 5.

(366).

threshold

;

moon-appearance by the by the sky of glory :

lofty sun

;

By thy graceful gait, like the ways of strutting of the By thy glances like the ways of the eye of the gazelle

partridge

By thy sweet nature and (by thy) breath, the morning's perfumed pastile By the perfume of thy tress and (by the) odour of the gently breathing (cool) ;

;

north wind

By By

that red cornelian that, for us, is the seal of the eye's seal ring that jewel (the pearl of eloquence) that, for you, is the door of the casket of ;

speech

By By

that page (surface) of thy cheek that became the rose-bed of the eye that enclosed garden (the eye.) of vision that became the place of fancy, :

(I swear) that, in contentment with Thee, if (him) Thou will regard, Hafiz Will not remain (even) with life. What room (to say that) goods and property (will not remain).

The

cypress.

-i^.

JU. jf*

The

first line

See Odes 108, 145. (the seal of the eye's seal-ring).

may

(a) "(I swear),

Hafiz,

" Thou

will

See

Ode

thou look at thy pleasure, * * life

not remain with

350,

c. 9.

is an instance of sun'at-i-iltifat (change of person). "(I swear) that if Hafiz, not satisfied with thee, regard (another), " " He will not remain with life * *

This (b)

In this case

read

^2 5

THE LETTER KAF <*S

363, The

(362).

world-possessor, defender of the faith) perfect sovereign Muzaffar, king, just-doer:

Yahyatin

thou

thy court, the shelter of Islam, hath opened

.On the face of the world, the window of the

soul,

and the door and the heart.

Necessary and proper to the soul and to wisdom, is reverence to thee existence and dwelling (the universe), thy reward is abounding and compre:

hending.

the day of eternity without beginning, from thy reed, a drop of blackness (ink)

That became the solver of questions, 5.

fell

on the face of the moon.

When

(on thy face; or on the moon's) the sun beheld that dark mole, to his heart, he said :

"Would

had been the fortunate slave

(the dark mole)."

on account of thy banquet, the sky is in dancing and in sama' the skirt of this zamzama, thy hand let not go.

king

From

to heaven that

Drink wine

;

and give the world (be joyous). For, of the tress became the neck of thy ill-wisher.

of thy noose,

Captive to chains

(Now,) altogether, in the

Be happy Hafiz

way of justice, is the sky's revolution that the tyrant taketh not the path to the stage (of his object).

when

the (power of the) king of the world

the partition of subsist-

ence,

For thy

livelihood,

Yahya was the sixth of The first line may be

make no

useless thought.

the Muzaffar dynasty (1353

1430,)

See Ode 505,

;

506,

c. 8.

thou whose court, the shelter of Islam, hath opened. day of eternity without beginning from thy reed fell, on the moon's face, a drop to which Fate and Destiny gave this nobility that it became the date of all the important affairs of the world ; and the loosener of many theological questions, such as the

(a) the time of probation of the divorced

the pilgrimage to (d) legal alms. (c)

The word "Hindu"

a black slave. dark mole. See Ode 45. sama'.

zamzama.

woman.

woman (widow)

(b)

(the black

299,

of a

dead man.

Makka.

man

Hindustan)

signifies:

c. 7.

626

DIVAN-I-HAFIZ.

364, I.

(367)-

The breeze

of love's perfume, I perceived lightning of union, became

and, expectant of the flashing of the

;

breeze of the north

(cool)

come

for, for

the perfume of thy body,

and alight song-uttering driver of the camels of the Beloved stand, mine. no is patience For, in desire of the Beloved's beauty, !

die

heart the complaint of the night of separation, let go In thanks that the day of union hath up-cast the screen (of the night of separa:

tion).

When

the Beloved is in desire of peace; and excuse asketh, In every state, one can pass by (and pardon) the violence of the watcher.

(O Friend

For the seven-fold-rose (-tear)-shedding screen of the eye, workshop of (Thy tender) fancy, I have drawn.

come.

the writing of the

of union) signifies : Jk*_j (Jjl (the lightning the manifestations of glories : and the beholding face to face.

JUJi vuJ

(the breeze of the north) signifies

(a) the perfect murshid. from the land of the Beloved, cometh. (6) the cool breeze that,

The

explanations are sweet fragrance of the true Beloved, :

(a) the

perceived; and by the lightnings of union,

overpowered became,

north breeze!

and searcher,

of glories

O The .

murshid

'tis

come;

for, in desire for thee,

die.

Thy

seeker

the time of aid.

their abode.

first lines of couplets I, 2 are in

Arabic.

,joU. (Guide) signifies the song-utterer, who, by the singing of Arab songs, urgeth the camels. O driver of the camels of the Beloved ; and urger of the litters wherein are :

alight

beloved

stand,

For .

made

north breeze

and

perfect

the sweet fragrance of the true Beloved, I perceived ; and stared became. By the lightnings of union, and by the splendours of the rising of the sun void of declination, the marks of union took dwelling in my heart; and, there, the manifestations

(b)

The eye hath seven

screens, called : 'he natural screen growing out of the skull, which protecteth the eye from injury. '

JXi^,

isuJo

m embrane-screen.

the latticed screen.

It is like

net.

THE LETTER KAF AF In

straitened heart, is naught save the fancy of in pursuit of vain fancy, be none

Like me,

627 Thy

(small)

mouth

Vexation with a piece of counsel from the Beloved (who is as my soul), For vexation with his own soul, (even) with effort, none sheweth.

Trodden by the foot of grief, perturbed, is my heart Even as acquainted with its state is none.

show not

;

Slain by love for Thee, became the stranger, Hafiz, but, By our dust, pass for lawful to Thee is our blood. ;

(d)

tPjV-" ***k the spidered screen.

It is

very thin and delicate, springeth hard from mois-

ture, like the spider's thread(<0

the grape- screen.

i_y*" ***'

This hath two skins(folds)black in colour, in the centre a hole wherefrom momently light falleth on the eye.

like the hole at the extremity of the grape, (f)

^j> "that

the horned screen.

may do

Its advantage is that it covereth the hardened moisture so work; and keepeth off outward dangers. It is so named because,

tusk of the boar,

like the

Whatever

the sun.

()

its

a horn outwardly black, inwardly resplendently white it, appeareth through it.

placed beneath

the meat (flesh), or the rose-shedding screen. It springeth from the back of the brain; and, joined to the other parts of the eye, to them giveth fleshiness and coherence, whereby the eye openeth its feathers and wings. is called rose shedding ; because, from it, the eye's light cometh into manifestation ; and because it is fit for tear-shedding if, in partnership for tear-shedding, all the layers are.

The

f*^

explanations are:

(a)

friend

eye),

(b)

come

;

for the rose-shedding screen (which is one of the seven screens of the of fancy ; and, ever, (until thee I have

have drawn on the writing of the workshop

seen), into imagination thy fancy I take. ! for on the face of the workshop of (thy tender) fancy, I have drawn the rose-shedding screen, so that, from the eye or from its tears, injury befall thee not.

Come

4L2

628

DIVAN-I-HAFIZ.

365, i.

In praise of those tlety that

good

qualities (of the

first

''The sayer of

"The powerless

spake saying: said:

Beloved

;

or of the murshid), every sub-

uttered,

Every one who heard, said he!"

(364).

"At

that time when, the intervener.'

soul,

between

this,

Thou

what an excellent speaker

pitiest

(the lover

when ?"

and the Beloved)

life is

(on the day of Alast), easy appeared the acquisition of love

profligacy

not

and

In the end, in (attempting) the acquisition of these excellences, the soul con-

sumed.

the head of the gibbet, this subtlety, sweetly singeth Hallaj Mansur "Questions (of love) like these, of the Shafi'i (order), ask ye not."

have given

heart to a Friend, bold, decorated, arrayed,

Agreeable of nature, laudable of disposition. intoxicated (obliquely-looking) eye, ing (retiring to solitude)

Thy

was

at the time of corner-tak-

Now,

Thy

(inclined) eye-brow,

became an

incliner to the intoxicated.

that time when, passing out from thy own soul, with the true Beloved thou mixest Him, forgettest; and for Him not existent becomest.

Hallaj.

See Odes

Ask ye

(a) of love, I

am God and

(4)

dragging

aught save

66, 123, 138, 139.

not questions

;

holy and great

state

which are words of shakriya (partnership)

wujudiya (existence). to the gibbet.

Because, he who is a man of the outward (a hypocrite) hath no knowledge of inward questions and if he hath knowledge, no permission is his to reveal them.

The

Shafi'i (order) is

mentioned

(a)

because, by the order of the mufti of the Shafi'i order, they dragged to the gibbet

(6)

Hallaj. not because, Shafi'i

Imam

Shafi'i

The second

was born

line

not lord of the inward (and of the outward). (in Palestine), 767; and died in Egypt 820

Ghaza

Arabic.

;

A.D.

Mansur

THE LETTER KAF AF From my

tears, a hundred-fold

Yet, from the heart's tablet,

Nuh's deluge,

Thy

629 beheld

;

picture ever declined not.

grief that

O O

Beloved Hafiz's hand is the amulet of (against) the (evil) eye-wound Lord (grant) that suspended to (circled around) thy neck, it (the hand)

me, no entrance at His door, the Heart-ravisher gave Notwithstanding that from (all) sides, mediators, I evoked.

may

see

THE LETTER MiM

^3 l

r The

Letter

366, I.

from

If,

Mfm.

(442).

hand, there arise (the chance) that with

heart-possessor

may

sit,

From

the cup of fortune (of His face), I drink wine (with Him), pluck the rose (of profit).

Not my foundation

and, from the garden of union

;

wine

(of life), will the bitter (strong)

suming take Saki (perfect murshid)

sufi-con-

(real love)

;

lip,

thy

(In this vain desire) perchance, distraught thee, night to day,

the moon, (like one distraught)

the intoxicated, thy (sweet) lip gave sugar

place

lip,

toxicated) eye, wine Through exceeding disappointment, neither

;

become.

shall

utter speech

and

;

sweet

For,

life,

from love of

in sleep, the Pari,

;

take.

see.

and to the wine-drinkers, thy

(in-

am 5.

with this (the wine).

(Such a one)

am am I

with that (the sugar)

nor

(On) the night of departure, I go from the couch to the palace of the huru-l-'in (the hur with large black eyes), at the time of life-surrendering, thou be the candle at my pillow. If, Since every particle of dust that the wind brought was a bounty from Thy slave's state remember for an old servant am I. ;

;

See the Kuran, Sing.

<.?;>

plur.

lii.

SJ*-

See dde

20.

v^jf*- (Persian), Jy*-

S>J^

25, c. 2; 416,

(Arabic).

4; 475,

c. 8.

Thy grace,

632

DIVAN-I-HAFIZ.

Not pleasing appeared the writing pressed

of every one,

who a

versified picture, ex-

rare partridge (lustrous verse),

take

;

for swift

my royal falcon

(the poet's

high genius). If

belief thou

have

not,

go; ask the painter of Chin (Mani)

;

For, the usage (of word-painting even), the (illustrious painter) from the nib of my reed.

Sabahu-1-khair For, in 10.

shouted the bulbul.

Saki

where

Mani

art thou ? arise

head, tumult maketh the twanging clamour of the harp of

desireth

last night.

Not every one's work is fidelity and truth-speaking, The slave, I am, of the Asaf of the age, Jalalu-1-Hakk va-d-Dln.

From me, not from Hafiz, hear the mysteries of love and of intoxication For, with the cup and the goblet, every night, the companion of the moon and of the Pleiades, am I. ;

Otherwise

Not pleasing appeared

his writing

every one

who expressed a

versified picture.

(good morning) signifies : the (a) the salutation that the companions utter, at the rising of the sun, to (b)

&a.

u^/^

(the

twanging clamour

The covenant of alast for, by the From the distraught lover (of God), ;

Saki when, from

him, they seek the morning cup. the wailing of love.

covenant of alast. murshid of the time

of the

harp of last night) signifies duty to that covenant, all are bound. love's wailing struck up ; struck in, from within me, the :

faithful

where art thou ? Arise ; and into my cup, pour the rosy wine. For, before my vision the talk of counsel, the slumber of carelessness, and wine-drinking arose and the covenant (which, on the day of misak I had made with God) adorned the tumult. This couplet occurs in Ode 372, c. 6. 10.

The

true

name

Jalalu-d-Din. Because he was faithful and truthful, the Poet adds

Jalalu-1-Hakk. 11. This couplet occurs in

Ode

372,

c. 8.

THE LETTER MiM f

367, j.

633

(376).

Permit us to pass by the highway of the tavern For, for a draught, in need of this (tavern-) door, we are ;

the

first

day

(of eternity

all.

without beginning) when, of profligacy and of love,

Its

boasted, condition was that, (no path) save the Path of this

place (this world) where the

The

masnad

way

(of love),

tread.

Sulaiman goeth to the wind

(of

destruction),

Pleasant,

it is

not

suffer grief.

Best, that

drink wine.

it may be that, in his girdle, one's hand one in the heart's blood, like the red ruby, are we.

Let us see, Seated

can

fix

;

Admonisher! (to us) make not the counsel of the distraught. For we, With (possessing) the (glorious) dust of the Friend's street, look not at Paradise. Since (by sama'), the Sufis are

in the

mystic state of the dance,

also by the sorcery (of love-play), a

hand

uplift (in rapture).

From

thy draught (-sprinkling), earth gained the rank of the (mighty) ruby Before Thee, less than the dust are we helpless (lovers because, to us Thou :

;

inclinest not).

Before that dear

life

passeth,

Permit us to pass before Thy face.

Hafiz

when

there

no path to the turret of the palace of union,

Our head, with the dust

Then 6. 7.

of the threshold of this door, let us take.

opinion to have the dust of the Beloved's street is better than to go to paradise. is profitless ; for, of love's path, never will I repent.

counselling

Sama'. See Ode 45.

The " mighty ruby." See Ode

179,

c. 2.

Since our desire issueth not, it is necessary that we should not turn from our purpose. " Who sought, found."

DiVAN-l-HAFI?.

368. I.

Hath not the time arrived for friends to pity For covenant-breakers, to repent?

To them,

hath no news arrived of him

With

fire of grief in his

Had

the

What

How

of the

young

;

and

pitied.

green have become the sand-hills

;

minstrels that they sing not?

of me, the heart concealed, the tears revealed, wonderful it is the dumb speaking!

Unlawful to

which, by the wind's blowing, objects (the blossoming of

flowers) are gained

us, is spring's

pleasure.

Ode (all in Arabic), Hafiz wrote at the beginning of the mystic state before he had arrived at the stage of decoration. The brothers (c. 7) and the friends (c. 9) signify : Holy travellers and Krifs, at whose stage Hafiz had arrived; and in search of whom, he was This

like one distraught. From every traveller, aid he sought. defective ones and covenant-breakers, is not the time arrived that they should be penitent of covenant-breaking 1

To them

To 3.

behind,

known what passed wounded one, him they would have drawn near

These are the months

left

the tribe

the

What

who was

chest?

Arrived hath the season of Nau-riiz

;

hath no news arrived of that one who broke the covenant ; and broke the pledge, notwithstanding that, in his chest, the fire of grief and of penitence flameth up. them, from the Kuran and the Hadis, hath not the tale of covenant-breakers come ?

Of what hath passed from them on knew

this

wounded

one, void of oppression,

would that

tribe

forgiveth

what

After knowing the extent of their tyranny, this is fit to be forgiven. 4.

The

My O

;

full

the

limbs had held the mysteries concealed,

;

mysteries; and though

became the informer.

wonderful deed

silence uttereth speech

For these are months, by the fulness,

;

tear revealed

tear

come green, the highland hath become and distilled and pure, and abundant, are the grapes and friends of fellow-cup sing ;

spring-season hath

wine

wounded one pardoneth them, and

;

and seeketh the mystery of his master (the body). demandeth joy, independence, and power-

effects whereof, the heart

the result whereof

pleasure.

us, poor, centreless, resourceless, the pleasure of spring of the snare.

unlawful,

Our

heart

at the foot

THE LETTER MIM

635 j-

Sons of our uncle to us with a draught extend your generosity For generosity and greatness are means whereby known is the generous one. !

thou that hast acquired sway over all kings God recompense thee Fortune are deeds of charity. Pity. !

For every one (of

of the friends (of

wealth)

Hafiz) are a store (of victuals) and the hope

But for wretched Hafiz, are indigence and exigence.

O O

uncle born (cousin) whereby excellence

practise liberality and pity us notwithstanding that greatness hath causes be seen and riches marked out.

may

brethren, Lords of excellence exercise liberality towards fakirs ; and enter excellence is the mark of liberality, not the collecting of dirams and dinars. !

Thou

that, in the

race!

way of attacking, hast become powerful over God may give thee recompense. In respect

Pity, that

all

upon

pity.

the Sultans of the

of friends,

goodness

For

human oppor-

tune.

Otherwise

Thou 9.

that, in the

way

of dominion, hast

become

lofty of all Sultans

Every one of the friends hath treasure, which, at the time of distress, is of use; and the power of giving alms (khairat va sadkat) which, in the next world, increase joy. To wretched Hafiz, poverty (fakr) is the cause of perturbation.

That

It is

the poverty of perturbation

The poverty

;

not the poverty of choice. and is the cause of thank-offering

of 'choice hath delights;

turbation

altogether a mulct,

and

;

the poverty of

the cause of contempt.

4 M 2

per

636

DIVAN-I-HAFIZ.

369, i.

(374).

the morning, with the desire of repentance (to the counsel of God,"

Iii

one night, to

From want

seek

on^

make.

of joy, retirement

make.

the cup's circulation, remedy ye

If,

said

make ?

;

If,

what remedy may

True speech, I utter: I cannot see (that this For the companions drink wine and lookiug

from the midst of the banquet

heart),

Spring, repentance-shatterer, arriveth

brain

state

very

difficult);

tongue, passeth the tale of Thee, it (the tongue) with wine, rinsing,

of purity,

make.

the throne of the rose, I place a (beauteous) idol like a Sultan the hyacinth, and the lily, the glory of collar and of bracelet

With

make.

Through the Friend's face, blossomed my purpose like the rose To the hard stone, consignment of the enemy's head (that separation recur I make. not) :

The tavern-beggar am Against the

Not mine,

the

The

jo.

If,

5. cl>

take

(at)

again,

the time of intoxication, behold and against the (ordering) star, order, :

of morsel-abstaining.

of the profligate, the wine-drinker,

and, through desire, lip of

become

make

For,

why do

raiment, rent

the Beloved, a kiss ;

and

life,

make.

take,

twice

account of its want of purity, with wine, ei-i"' (the throne of the rose) signifies :

(the tongue)

make.

I rinse.

place where they make the marriage of brides and adorn them with garlands of rosesthe heart of the holy traveller, the place of blossoming of roses.

(a) the (b)

of the King's assembly, like the rose-bud with laughing lip, :

from the ruby

Young

but

way and usage

the

memory

cup,

;

(lofty) sky, loftiness;

The reprobation

6 37

THE LETTER MiM j-

Not

the

nor the mudarris, nor the muhtasib, nor the fakih are we I should make. profit that forbidding of the wine-drinker

ka'zi,

Mine, what

Through wine-drinking, distressed became Hafiz; With the sound of the harp and with wine, his mystery

(of distress),

evident I

II.

Kazi Mudarris Muhtasib Fakih

the judge. school master. city censor (of morals).

theologian.

make.

63 8

DiVAN-l-HAFIZ.

370, I.

(O murshid

come

;

and, into the cup divine knowledge)

(379)-

sq that the rose (of ease and of pleasure) we may scatter, or of the heart), the wine (of love and of (of existence ;

cast,

(By our inward strength) the roof another heaven) a new way,

of the

sky

rend

;

and

(to the

height of cast.

an army, that sheddeth the blood of lovers, grief raise Content together are I and the Saki and up its foundation, we

cast.

Into the cup of ruddy wine, rose-water, I pour Into the censer of the wind, 'itr-revolving, sugar,

cast.

;

Minstrel

since in thy hand

hand-waving, we may

that,

a sweet instrument, a sweet song sing sing the love-song, and dancing, our head :

may 5.

cast.

to that lofty quarter of the Beloved, the dust of our existence cast be that on the spectacle-place of that king of lovely ones ('arifs), our

breeze

may

;

glance,

we may

cast.

Of reason, one boasteth another idle talk weaveth Come before the just Ruler (God) these disputes, let us :

;

cast.

the paradise of Adn, thou desire, profligacy)

down

come with

us to the tavern (of love and of

;

from the foot of the wine-jar (the murshid of love), thee, at once into the pool of Kausar, we cast. may

that,

This

may be addressed

(a) to the beloved. (b)

Into

bitter,

holy traveller. strong wine (of real love) rose water

fU signifies Sama' ( jU- ) joined with

4. <J"j*-

Sama'. 5. 7.

poured

reduce

its

strength.

See

Ode

the condition of sama'-i-sami'

45.

w^j^- (lovely ones). See " " The of Adn

Ode

209, c. 5.

paradise signifies (a) paradise. (b) the manifestations of God Most High. See Ode 407, c. 4. :

(

^~ f*~

)

the hearing of the hearer.

THE LETTER MiM

(true)

Beloved

with

Thy

face, Illumine

That, before Thee, the love-song

our assembly,

may ohaunt

;

and

Thy

feet,

head,

may cast.

In Shiraz, the understanding of verse,

not

Hafiz

and the speaking

well,

they practise

come

;

that, into

another land, ourselves

we may

cast.

DJVAN-I-HAFIZ.

371, Times

have said

;

and again

(

37 o).

say,

That, heart bereft, not of myself, have

gone

this

Path

(of love).

(of the holy traveller's heart) me, they have kept like the parrot " What the Teacher of eternity without beginning said Say "; I say.

Behind the (pure) mirror :

be the thorn, or whether the rose, there By whose hand, as (it) cherished me, I grew.

Whether

O A 5.

a sward-adorner (God),

me, heart-bereft, astonied, censure not great jewel I have and the master of vision (the jeweller God), friends

;

Although to

(the

wearer

of)

rose of hue, is a sin, Me, censure not for with ;

pocrisy,

Ode

seek.

the patched (darvish) garment, (the drinking of) wine, it

(from

off

the darvish garment), the colour of hy-

wash.

See

Before a mirror, they place a parrot

The

179, c. 6.

parrot, seeing his

own

;

and behind the mirror, the teacher. maketh " chachchaha ;" and thinking

reflection in the mirror,

that the

entereth on speech. parrot behind the mirror maketh speech, Whatever he heareth, cometh from his tongue.

From behind " Allah

the mirror, the teacher saith : God, the Merciful, the Merciful !"

or whatever he wisheth to teach. Thus, quickly, come a speaker and an orator.

Here the parrot (a) That the

this sorcery,

doth the parrot learn

and be-

The explanations are : not maf'ul bih (nominative) but maf'ulun lahu (the accusative).

behind the mirror. 9

(

f***

)

Behind the mirror they have kept for me one parrot-like. in place of ^j~> one should read u*^ (contracted from cAu That (b) Before the mirror, they have kept me parrot-like. (c) That in place of ij~> one should read_^ On the bosom of the mirror, they have kept me parrot-like. This couplet, Hafiz (who was a murshid) wrote in praise of himself. In the opinion of disciples, the murshid's praise of his own soul source of firmness of good faith, and the repeller of tumult.

for verse

laudable

;

for

sake).

such praise

the

I say, I say from the Teacher (God) : His nature, I seek. master of eternity without beginning saith, and to my myself, naught I say. Whatever the heart revealeth, that I say. " Neither doth he (Muhammad) speak of his own will. It is no other than a revelation, what unto

Whatever

him hath been revealed." The Kuran, liii. 3, 4. Not like the poets, mysterious utterers, do I speak. Whatever they say, they say through lust and Shaitanjand, distraught from the producing of their own imagination, strive to reveal their vain imaginings.

The second line, see Ode See Ode 408, c. 4.

407,

c. 3.

THE LETTER MlM * From another place God)

(cause),

64!

the laughing and the

weeping

of lovers

In the night (through union with the Beloved),

(through separation),

sing;

in the

morning-time

moan.

" The dust of the tavern-door smell not me, Hafiz spake saying " Censure not for the ; Say (fragrant) musk of Khutan, I smell."

(of

DiVAN-l-HAFlZ.

372, I.

A thousand

breaches

Come, so that, out

(of

my my heart)

thousand pains,

(of

mine)

Ho,

faith,

(378).

Thy dark eye-lashes, Thou hast made: on account of Thy sick (languishing) eye, a

with

may

pluck.

fellow-sitter, of my heart (the true Beloved !) from Whose friends (who, in this world of non-existence are Thy companions ;

ber in

Thy

have passed

unity)

Not a day be mine, the moment when, void

Jfy*

(eye-lashes) signifies

of recollection of

Thee,

sit.

darkness of sins that,

(a) the

memory, and slum-

in matter,

have become established.

(b) illusory love.

jl*jj

-S^a. (the sick

(a) the seeing

(b)

eye) signifies

God and His

manifestations.

For varied are the circumstances of holy travellers, whose goal is God. When heattaineth perfection, to him, this quality appeareth evident. real love. Love, whether real or illusory, dependeth on God, to whom every one inclineth.

The

explanations are

(According to a) (i)

Lord

Come

for those sins that

from

me have issued, hath arrived Thy order for my

respect of those sins,

for, in

a breach

faith

destruction.

through the beholding

Thee.

From my (ii)

path, I up-pluck the thorn of sorrow from the foot out-pluck the thorn. my slave through sins in moments, thou hast !

and

;

that,

from

it,

withdraw

inclination

;

and

made in thy faith, thousands of breaches

;

hast not shown obedience.

Come ; repent upon " I am penitent for So

;

on account

the true path,

those

(evil)

straight

;

say

deeds."

of thy sick eye (deficient vision, that

pardon thee Since, by lust's invitation, thou committest sins, imperfect Those sins that thou hast intentionally committed, I will,

became a thousand

sins)

may-

pardon (iii)

;

(not far-seeing) vision thou hast. after thy repenting and

weeping,

and, their rust from thy heart's mirror, wipe,

(According to b) true Beloved! with Thy dark eyelashes (illusory love), Thou broughtest thousands of breaches in my way and faith ; and (through illusory love) Thou rentest the garment of faith that was on my body Come, so that, through true love for Thee, I may choose numberless pains ; and, from the stage of the illusory to the stage of hakikat, take the Path.

In the Fawa,id-ul-Fawaid,

the following tale

Once upon a time, was a Barhaman, possessed of wealth and goods and Him, with a fault, the king of that time charged into his own grasp, all expelled him from the land though he deserved no punishment. ;

of all worldly effects. his wealth took ; and,

THE LETTER MiM

643

Old and foundationless, is the world of this Farhad-slayer, Me, vexed with sweet life, its craft and sorcery made. :

world, transitory and permanent, a ransom for the true Beloved

The

Saki

make)

humble companion,

place, the Friend (God) choose a stranger,

5. If, in

in place of the Friend,

Sabahu-1-khair

and the

For, the world's sovereignty, love's

If,

justice

choose

life,

it,

deem.

unlawful be

judge

shouted the bulbul. Saki (murshid) where art thou ? Arise (bring wine) For, in my head, tumult maketh the intoxication of the wine of last night (the !

A last).

day of

Drowned

ration

sweat

like the rose,

became through

the torment of the

breeze, night-seizing (the perfect murshid) of mine (the true Beloved), bring.

The Barhaman replied God be praised that

me all is

they left with me the zunnar (the mystic cord). the zunnar is my safety it will come back.

in friendship's

Although they took from

safety

;

and,

heart,

memory

God,

no fear

mine

sins.

ix.

5 ; xiii. 7; iv. 30; viii. 29. from Thy memory) (went u^-JjJ of forgetfulness

improper

;

yet, in this place,

Only through the perfection of conciliation, hath Hafiz made God descend fulness ; and brought the speech into utterance. 6.

This couplet occurs

(rose) signifies

The

(_yjjijli

Ode

366,

9 ; and

taketh sweat

The

allowable.

to the

mansion

of forget-

there fully explained.

Ode

40, c. 5)

was formed

of the sweat of

Muhammad.

From

him,

acceptable.

(the night-taking breeze) signifies

The morning breeze whereto they assign soming

it is

(red) rose which (see

who

(6)

and

Although the imputation

(a)

;

else, since

See the Kuran, jlj jl

sepa-

a breeze, from the sweat-seizer

On the way, a friend met him Setting his face to the desert, he went his way. name asked him, saying : " " What is this state that is the cause of such sorrow ?

When faith

fire of

the coming of fragrant odours

;

and the

blos-

of flowers.

murshid.

jf (sweat-taker) signifies a mixture of perfumes which, :

(a)

ambergris, through various compoundings, they pretaking (away) of sweat. pare. When sweat prevaileth over the limbs ; by the use of the e^J- 3j*, it is relieved. the true Beloved, and real Desired one. like

Its essential quality is the

(b)

4 N 2

644

DIVAN-I-HAFIZ.

From me, not from tion

the admonisher, hear the mysteries of love and of intoxica-

For, with the cup and the goblet every night, the of the Pleiades, I am.

companion of the moon and

tale of longing that, in this volume, is become verified, Verily is void of error ; for me, the dictation Hafiz gave.

The

the heat of the fire of separation and disjunction drowned in sweat like the rose ; and the withered leaf I am become. From that true Beloved, a fragrant breeze bring ; murshid of tarikat guide of hakikat

From

and from That

this whirl-pool, this

sweat-drowned one bring

forth.

of manifestations. Display virtues and truths, and the path

Possibly this couplet 8.

is in

This couplet occurs in "

"the moon

may

reply to couplet

Ode

signify

366,

the Beloved. .U. (cup) signifies wine ; the moon. :

-vW (goblet)

signifies

wine-drops, the Pleiades.

THE LETTER MiM

373, I.

645

(375)-

Beyond limit this that from my hand, went religion and knowledge, Come, say what joy from love for Thee, I established ? Although grief for Thee gave to the wind the harvest of

life, '

(Falling)

the dust

covenant (that

Contemptible

How,

;

for

precious foot, I

counsel-utterer

displayed fidelity)

am, Love's wealth, behold I am.

for

the

through desire of safety, sake of ease.

life-time, since,

of (the

crowd

of)

men

of sense, thou be,

the dust, cast not thy speech (of counsel) cated I am.

;

for (counsel

Before the Friend (God), my head forth from shame When, from my hand, a worthy service issueth not?

foot

swear) that the covenant

bring,

not,

The second line may be By the dust of Thy precious

useless), intoxi-

how may

Hafiz consumed; and that Beloved, heart-cherishing, spake " When his heart, I wounded, a plaister, I sent." Saying

;

face, joined to love

Sate, in the corner of safety for the

broke not.

atom though

Thy

'tis

Thy

had made),

like the

in desire of

Bring wine

broke not.

646

DiVAN.I-HAFIZ.

374,

come back; for of Thy service, desirous (true Beloved) service, and of prayer-uttering for Thy fortune, desirous

Saki

(370.

Of Thy

am:

am.

(O perfect murshid !) from that place, where is the (common) bounty of the cup of happiness of thy splendour. show. From the zulmat of astonishment, me the path of going out,

Drowned in the sea of sin from a hundred sides, though Since I became love's friend, of the people of mercy am

Me,

For, neither by acquisition, nor by choice,

Drink wine. this gift

reached from the heritage of

;

me, for profligacy or for ill-fame, censure not For, from the Court of Fate, pre-ordained was this.

Fakih

the being a lover

creation*..

chose not travelling from my native land, In the love of seeing Thee, desirous of travelling am.

who,

life,

Far from the door of fortune of Thy shelter, apparently am I But, with soul and heart, of the (crowd of) dwellers of Thy presence, :

In (love's) path, the (mighty) river and the (lofty) mountain

;

and

shattered

and battered Khizr. auspicious of foot If

O 10. In

Thy eye-brow

Before

Thy

idol, !

(bow), vision's arrow up to the ear of sense for an opportunity (for Thee to shoot an arrow), delay;

eye, Hafiz will sacrifice his

In this fancy,

by thy prayer, aid give me.

thou boast of the musky (dark fragrant) tress of that breeze of the revenge of my jealousy, bethink thee

and drawn (Is) brought I am. ing,

am,

respite

Zulmat. See Ode 35, c. 10. Fakih signifies a theologian. See Ode 179, c. 6; 359, c. 3; 371,

c. I.

life

life will

give.

THE LETTER MiM f

375, i.

Glad tidings! to calamity)

To God

(the

abode

of)

647

(373)-

Zu-Salam, suddenly descended safety (from

praise, (the praise of) the confessor of the greatest blessing

That bringer of happy news, who brought the glad tidings of victory, So that (in joy), my soul (which is dearer than gold and silver) I may

where

scatter on

gold and silver.

his foot like

Verily, shattered of heart becometh the covenant-breaker In the opinion of the Lords of wisdom, sacred charges are covenants. :

From the King's turning His enemy's resolution

From hope's

back, what a rare picture established the mansion of non-existence !

cloudlet, he

his seeing eye,

sought a blessing. But, gave naught save moisture.

Into the (dark) Nil of grief, he (the covenant-breaker) the sky said

fell

;

to him, in reproach

"Verily, now, repentant, thou hast gainest not."

become; and

from repentance, thou

profit

See Ode 360, c. 3. JUji. Glad tidings suddenly safety (from calamity) descended upon the abode !

thornless tree in the Beloved's abode). God is praise for the favour of a praise that

Favours

is,

in excess,

Zu-Salam (which

from the confessor

(of praise).

being guided aright, and the praise of the confessor, are not save in sincerity of faith. Then, with sincerity of faith, HSfiz praiseth the descending of safety on the abode ; and, for that for

abode, seeketh an increase of favour. 2.

Who

bringeth glad tidings, on his foot they scatter

some

3. In the opinion of the Lords of reason, the covenant verily

silver. is

the

Lord of respect and

sacred and honourable). Who breaketh a covenant becometh heart-shattered. In trueness of covenant, is surety ; the coming out from that covenant,

something established a covenant,

its

surety he

became

;

and, from

his charge.

it,

honour

(is

Whoever for

he must come out.

64 8

DlVAN-1-HAFIZ.

Saki! come, for

it is

The

and

the season of the rose, and the time of pleasure: suffer no grief, more or less.

From

the cup of wine, hear.

Many

a husband, like

heart

For

10.

cup, bring

;

this

For this old woman, newly married Kubad and Jamshid, sle*w. Kay

seek not thou the kingdom of Jamshid

was the song

;

seek the cup

When, like the (red) flagon, the enemy's (red) blood, thou With friends, in ease and joy, take the cup of Jamshid.

spilledest,

In the tavern-corner, hath Hafiz his place of ease, in the garden and like the lion in the forest. ;

In the time of joy, the cup of wine

Jamshid.

Couplet

better than the

kingdom

See Odes 144, 176, 199.

In Arabic, are i

;

wine

of the bulbul, garden-singer, of Jamshid.

Like the bird

(the world)

and the second

lines of couplets 3, 6,

and n.

Jamshid,

THE LETTER M1M f

376, I.

morning cypress

649

(380).

without thee, with the rose and the rose-bud,

what may

The

tress of the hyacinth,

how may

draw; (with) the cheek of the

From

the reproach of the ill-wisher, alas I beheld not Thy face not mine is the (gleaming) mirror, with (dull) iron what !

When,

like this,

thou order

When

may

what may

do?

from the hidden ambush, leapeth the lightning of jealousy, for

consumed

what may

harvest,

;

with a lamp (on the path of travellers) Tur's not a little assistance,

of the

remedy

fire

(the perfect murshid)

dark night of the Wadl-i-Aiman

the heart-stitching arrow of separation, thou sheddest

thou thyself say to thyself:

Hafiz

highest paradise

See History

Nama, by

luminous eye!

the house of

In this desolate stage (this world),

Afrasiyab.

King of the Turans (Afrasiyab) approved and cast me into the pit, Tahamtan (Rustam) be not hand-seizer (to help) what may I do ?

the

the grace of

With

do?

(For) the

admonisher! go; and at the dreg-drinkers, carp not:

This, the work-orderer of Fate doeth

lily

what may

When

Persia

heritage

dwelling,

what may

blood

make I

what may

do?"

why do

make

See

Ode

by Malcolm and by Clements Markham; and the Shah

Firdausi.

Wadi-i-Aiman.

do?

202.

DIVAN-I-HAFIZ.

650

377, i.

with the sword

If,

not

tyranny),

(the true Beloved) slay me, His hand,

seize

upon me,

If,

(of

(377)-

this

arrow

strike, obliged

am.

" At that our eyebrow, Thy arrow (To the true Beloved) say That, before Thy hand and arm, I may die." :

strike,

me from off my feet, the world's grief bring, Save the cup, my hand-seizer (helper) is who? If,

Sun

morning of hope (the true Beloved) come forth hand of the (dark) night of separation, captive am I.

of the

For, in the

Fir of the tavern (the murshid excellent and perfect) justice)

By a

come

cry

(for

draught,

me young make

;

for old

Last night, by thy tress, I ate an oath, That, my head, from off thy foot, I will not take.

admonisher! how long, like children, deceivest thou, Me, with the apple of the garden, and the stream of milk ? paltry things, do I incline such are for common folk).

(For, not to these

;

seize not his

hand

;

because his slaying

In the end, of good counsel.

of the world.

wiser than

the comprehension of the advantages of faith I: whatever He doeth is the essence of good

and and

Otherwise If

He slay me with the arrow of separation and disunion, I am obliged the Beloved is Union ; and His arrow is the arrow of mercy.

The address may be to the murshid. " " The sun of the morning of hope may (a) the

signify

;

because the glory of

murshid.

morn.

(b)

light of

(c)

essence of hope.

-~>[p-j^ (the Pir of the tavern) signifies: (a) the murshid, perfect and excellent, who keepeth the disciple in the abandonment of and showeth the way of poverty and of effacement. (b) the lover, who considereth deeds and qualities of all things effaced in the divine

self

qualities

but, to himself or to another, imputeth no quality. 7.

See

Ode

429.

;

THE LETTER MiM

651

(For fearful contemplation and manifestation,

Every evening and

soar).

morning, that (glorious) bird, am I, The sound of whose (mighty) cry (in remembrance of God) to the

(lofty)

Sidra

tree reacheth.

Hafiz! (with

this, fire)

For (even)

Sidra.

Khirka.

thy khirka of piety, (hard as iron, void of tenderness) consume :

a (consuming)

fire

See Ode 88; " Bird" see 410, See Ode 124,

became,

c. 2

;

4.29, c.

should kindle

2; 439,

;

558,

c'.

not.

402

652

DiVAN-l-HAFIZ.

378, i.

(383)-

Thou

Like the morning (of laughing forehead) ber of the morning, I am

art;

and the candle

of the

cham-

Smile

(for

Thee)

heart, the stain of love for

and behold how

;

soul,

Thy

surrender.

heart-alluring tress

so (in dwelling)

that,

When

(from this vanishing world) bed.

the threshold of hope of Thee,

That Thou mayest

cast one glance

;

pass,

my tomb becometh

the (dark) violet-

have opened my eye, from Thy glance, me Thou Thyself casted-

est.

On 5.

God forgive thee to thee, how may I utter thanks ? of griefs thou from bosom at the day of friendlessness, last, goest not.

crowd

the slave of the

man

of vision,

who, notwithstanding his black-hearted-

ness,

Raineth a thousand drops

(tears),

when my

heart's pain,

recount.

every side, our idol (divine bounty) displayeth splendour This glance that I keep glancing, none seeth.

;

but,

the Beloved like the (fragrant) breeze pass to the tomb of Hafiz desire (of that Beloved), in the heart of that narrow place (the grave), the shroud, I rend.

From

dark

said that the

tomb becometh

Out

of respect of the

The

word " thee" refereth to "the crowd of griefs."

The

first line

may be

it is

the dark violet bed.

the slave of the

ness,

tress,

man

(the black pupil) of

eye/who, notwithstanding

his black-hearted-

THE LETTER MiM

379, I.

Since on

head,

Fortune became

fell

653

(381).

thy auspicious shadow,

slave

;

and prosperity,

servant.

Years passed, since, by me, fortune had passed away by my door, it (fortune) returned. ;

In the fortune of union with Thee,

In time (the world), vigilant, If,

in sleep,

none had seen me,

thy form had been imagined by me.

In grief for thee, to an end I take (I pass) my life but, Believe not that without (memory of) thee, to an end) a moment ;

From

that night when, into

beperfumed

take

pass).

straitened heart, thou returnedest,

hundred candles kindled.

brain, a

The remedy for my pain, the Physician knoweth not Without the Friend, I am shattered of heart with the Friend, most happy. :

;

Thou

"To my

saidest:

street, the chattels of halting (while

journeying) bring

not:"

By Thy The

This

swear) that out from this street,

Ode

Asaf.

myself pass not.

slave of a king and the purchased slave of an Asaf, every one the mean slave of the Sultan of the country (All Murtaza),

Hafiz

soul,

is in

See

praise of All.

Ode

43.

See the Ruba'iyat 617.

is I

am.

654

DJVAN-I-HAFI?

38O. In the morning, Jauza (Gemini) placed before

Kuran) The King's That is

the preservation (the small

Saki

The

come

;

cup, give

;

for

and the oath,

;

from effective fortune's

for,

desire that

slave,

ate.

aid,

desired became to me, through

God

attainable.

again in joy of the King's face, my head, is desire for a youthful one.

Elderly of head, in

Waylay me not with the description of the limpid water of Khizr From the King's cup, a draught-drinker of Kausar's fountain, am

;

O King

to the ninth

heaven (God's throne),

cause the throne of excellence

to reach,

this majesty, the

purchased

slave,

;

and

of this door, the

A thousand My If,

years, draught-drinker of Thy banquet, I was water-drinking, how disposition, ardent of temperament, :

of the slave of this tale, belief be not thine

Of perfect speech, a proof If,

from thee,

On whom, may

up-pluck I

may

heart

;

and, from thee, up-lift my love, may I take that heart?

cast this love; where,

Mansur bin Muhamad Ghazi is my guard From this auspicious name, victorious over my enemies am :

This

Ode

praise of Sli.

is in

" " The king

is Ali,

Jauza signifies Ali Murtaza.

The

Khizr.

See

Ode

9. Alast.

See

p. 5.

second

See Ode 396,

c. 3.

the founder of the Sufis.

line occurs in

89.

Ode

Kansar.

232,

abandon

All in love for the King, was my covenant of Alast life's highway to this covenant, I pass.

will bring.

From 10.

wretched one.

See the Kuran

cviii.

THE LETTER MiM

655

Since, in the King's name, the sphere framed the Pleiades,

Verse of

pearl,

wherefore make

not

Less than who,

the King's hand, I tasted the victuals like the (mighty) falcon, For the capture of the (mean) pigeon, care how is mine ?

When, from

O King, lion-seizer less, how becometh, if becometh Attainable by me, in thy shadow, the country of ease ? !

Wing and feather, I In my head, save the In the felicity of

15.

the heart

have not; and

this (is)

most

rare.

For there

naught,

desire of (flight to) the (lofty) dwelling of the Simurgh.

praise of thee,

verse subdued a hundred countries of

Thou mayst say

that

my speaking

tongue

thy (cleaving) sword.

morning breeze, by a rose-bed, I passed, was neither love for the cypress nor desire for the cone-tree. Mine,

If,

like the

;

Thy perfume, The Sakis of

perceived

joy gave

;

and to the memory one or two cups.

of thy face,

Not the

slave's custom is intoxication with the juice of one or two grapes Years endured, the Pir, tavern-cherisher, am I.

With

the revolution of the star and of the sky,

In this tale, be the King's justice,

20.

ruler

many

a strife

For the capture Lean,

if I

be, or

;

of the ninth

heaven

not,

heart, the lion's

the lion's prey

whelp attacked I am.

my name from the work-shop of the lovers mine be other employment save love for Thee.

Effaced be If

mine

Thanks to God, that, again, in this height of court, The sound of my long wing-feather (of flight), the peacock heareth

;

(of

God),

Thou, the lovers of whose face (are in number) more than the atoms (in the sun-beam) To union with Thee, how may reach I who (in capacity), less than an atom, am? !

656

DIVAN-I-HAFIZ.

Show So 2~.

the denier of the beauty of Thy face, who is he? with the dagger of jealousy, his eye I may bring forth.

to me,

that,

fell the shadow of the (symbolic) sun of empire as to the (material) sun of the east, rest (independence)

me,

Now, Not

brisk

mine.

the market of purpose of these deeds:

Neither splendour, do

With

boast

soul, the friend of the

God, witness to this

;

nor ease, do

purchase.

prophet and of his offspring,

the Lord,

ruler.

(is)

Hafiz

THE LETTER MIM

381, I.

(384).

my own

In the pursuit of the desire of visiting

The dust

When

of the

head of

city,

and,

;

and the

work (how

life's

at least that

will

union

veil of

trouble,

pass

;

how long

shall

will

not be

why should I why should I

not be

bear not,

my own monarch,^^

Of the confidential ones of the Of the slaves of my own Lord, Since

(native) Land,-

(true) Beloved's street,

the load of grief of being a stranger

To my own

^57

shall be.

show

fidelity)

unknown,

best

That, on the day of events (the day of death) before (God) my idol (engaged in I shall be. zikr and fikr; and, from that exterior to God, turned away),

The being a lover and a will strive

Again,

Of the hand If

That

was ever my way my own work

heavy with sleep

my own

;

and

secret-keeper,

ashamed

shall be.

of resourceless work,

perchance, the grace of eternity without beginning

At Yazd,

of fortune,

not, to eternity without end,

Couplets 2.

profligate

and engaged

complaint be mine,

Hafiz If

;

of self,

may be

thy guide, I

shall be.

Hafiz, yearning for Shiraz, wrote this i

and

;

and

5, 6,

and

Ode. form kitabands.

go from

this

shall enjoy

;

vanishing world to the lasting world, where sovereignty with the true Beloved in ease, remain.

and

Against fortune,

The change

will

never complain

of person (here

oUuJI U-~J*P, the

;

to myself,

from the second

figure of courtesy.

I will

keep

to the first) is the

grief.

658

DiVAN-l-HAFIZ.

382, I.

From

(445).

wherefore seeketh thou peace, when, to the intoxicated, an invitation

us,

we uttered we uttered. :

the revolution of thy intoxicated eye, farewell to safety

Open me

the door of the wine-house (of love and drink wine that divine mysmay be revealed to thee); for, from the monastery, naught is revealed ;

teries

thine be belief (of

Saki

word);

not, this

was the speech,

uttered.

by thy eye, ruined (intoxicated) I have fallen. But, calamity that cometh from the friend, to it, a thousand welcomes^ !

said fruit

stature

Thy

the (lofty) box-tree

much shame

;

bringeth to

(To the box-tree),

this similarity

why made we

;

and

this

calumny why

that)

uttered.

(is

uttered

thou forgive not, thou wilt at last suffer regret, In thy heart, keep this matter, where (a complaint) in thy service

Like a (bloody) musk-pod, blood became my liver and (for me) was fit not less than this, Its requital because, in comparison with His (glorious, beperfumed) tress the ;

;

word

(of the

mean musk)

Chin (by) mistake,

uttered.

(through grief of separation) thou hast become but, with the (true) Beloved, it took no effect From infidelity to the covenant of the rose, thou mayst say the tale to the wind

Hafiz

fire

;

^yiftlo (6)

ui-^5Li signifies:

ask

for safety. to bid farewell to safety.

(a) to

In mistake, his tress

called the

musk

Chin and the musk-pod

Chin.

uttered.

THE LETTER MIM

383, i.

659

(385).

Passed have forty years and more since I expressed this boast: Of the servants of the Pir of the Magians, the least

Ever by the

Empty

felicity of the favour of the Pir, the wine-seller,

of wine, pure

and luminous, became not the cup

of mine.

In the majesty of love, and in the fortune of profligates, pure-players, . Ever the chief seat of the wine-houses was the abode'

For dreg-drinking, bear not an For, (with wine) the khirka

I."

of mine.

ill opinion of me (Hafiz), stained but pure of skirt

;

The (mighty) falcon of the King's hand am I. O Lord in what way, From my recollection, have they taken the desire of the dwelling

A great bulbul like me, in such a sward, pity 'tis, That, with this sweet tongue (verse), silent like the (ten-tongued)

lily

A A

wonderful cherisher of the mean

the water

fellow way-farer, where, that, from this land,

and the

mine

air of Persia:

tent,

up-pluck

The auspicious Turan King, who, towards me, increased The favour of his gifts became the collar of the neck.

his favour

may ? ;

of mine.

beneath (the guise of) the khirka, how long drinketh thou the goblet? (God willing!) at the Khwaja's banquet, the veil from thy work (of drinking),

Haflz

upcast

Khirka.

From

See

Ode

will

124.

the world of order

and

into this transitory world.

of holiness,

How

have

and from the order I

forgotten

God,

have

original (heavenly)

a few days come abode ?

for

66o

DiVAN-l-HAFIZ.

384, i.

God

forbid that, in the rose-season, wine,

Of reason,

The

(386).

minstrel

where

should abandon

how

boast; this work

that

all

ledge, In the work of the harp, of the lyre,

should

heart taken

do?

the in-gathering of austerity and of know-

and

of the voice of the reed,

may make.

Now, weariness

of the (useless) disputation of the

(outward) college, hath

Once, awhile, (only) the service of the beloved (the perfect murshid) and of wine I

(of love)

In time, fidelity

That the

tale of

The black book

was where ? The cup of wine, Jam, and of Ka,us, and of Kay,

bring,

may make.

For, in the day of assembling, I would close. the bounty of His grace, a hundred books of this kind, (of sins),

The foot-messenger

will do.

fear not.

morn

(the

breeze from the

plaints of the night of separation, that one, auspicious of fortune, and

happy

east),

where

of foot (the murshid),

that

may

make. Since, in eternity without beginning, they (Fate and Destiny) mixed my dust with wine, " should I abandon ?" To the adversary, speak, saying Wine, wherefore :

This borrowed life, that, to Hafiz, the Friend (God) entrusted; His face, one day, I shall see and (to Him) its surrender^ ;

Kay

signifies

Kay Kubad,

See Clements Markham's History

of Persia.

will

make.

66 1

THE LETTER MIM

385, i.

The dust

that

happy

my body

(388).

the veil of the (true) Beloved's face off this face, the veil I cast!

;

moment when from

fit for a sweet singer like me, is the cage (of the world) like this Rizvan's rose-bed, I go for the bird of that sward am I.

Not

;

Manifest,

it is

not

wherefore,

Regret and sorrow

that, of

have come (into

my own

this world)

work, careless

;

where,

had been

am.

In the expanse of the holy world, my circuit how may I make ? When, in the mixed abode (this dusty world), plank-bound (confined) to a I

(dusty) body,

whose dwelling and abode

am.

the spectacle-place of the Hur, why is my native land ?

In the street of tavern-haunters,

If,

from

heart's blood, the perfume of musk issue, for fellow-sufferer with the musk-pod of

Have no wonder deer),

;

Khutan

(the

musk-

am.

(Outwardly), regard not the embroidery of my gold-thread tunic (resplendent) like " He is the candle, (saying happy ") For, within the tunic, hidden consumings ate. :

Come

;

and from before him, the existence of Hafiz take up Thy existence, none heareth from me that I am (living). :

For, with

is verily the veil of my hakikat. Happy, that time when dusty body, and become joined with God, the essence of myself.

The human body

Rizvan, the gardener of paradise. (mixed) signifies

4. (__^JL^J

composed

(b)

a taper gilded.

(c)

the flame.

This

439,

c. I.

and water.

See the Saki-nama,

The gold-thread tunic (a) its wax crossed

Ode

of earth, air, fire,

" Plank-bound. "

See

26.

a taper may mean with streams of guttering wax.

In glory,

Haz

(by beholding

God

in his heart) eclipseth all other

men.

(in

death)

quit this

662

DIVAN-I-HAFIZ.

386, i

the dust of the sole of

(With

it)

idol's foot

give aid

;

on the tablet of vision, a dusty line (whereby I

increased), If in

(422).

desire of

draw

will

life,

That very moment,

may be

vision

His order reach me, a moment,

like the candle, in

life (a

sacrifice for

Him)

surrender.

the Friend establish not the proof of the base-coin of my heart, I reckon. eye, in His path, current coin (tears)

From my

From me, From this

For, after death, dusty, shake not (in pride) thy skirt. it not that dust is door, possible (even) the (whirling) my

wind can

take.

Overwhelmed

in desire of

That, through (the violence (the wave) may cause.

For the consolation

Of that

the

of)

of lovers,

great covenant, gave; and

wave

Thy two

became

;

and my hope

tear,

to reach to the shore,

tresses,

rest, took.

fidelity to

breeze (murshid)

;

me, a fragrant waft from that cup

(of

wine of divine love),

bring: For, from the grief of wine-sickness (temptations of the world),

convales-

cence, that perfume giveth.

With

the description of

From such a

one,

tress-tip, used to go of the musk of Tatar, I

Thy

Hence, even the associate

(lustrous) verse

am.

not proper to shake {in pride) the skirt.

The second line may be They (Fate and Destiny) confirmed; and they :

Great

me, turn not away Thy head and think when, night, through grief, my hand in prayer, I uplift.

To-day, from

Thy embrace

effects

hath the night of sorrowful ones.

(the

two

tresses)

rest took.

;

THE LETTER MiM to-

Hafiz since His ruby lip That moment when to the !

life

10.

lip

the dear soul to me, (of the true Beloved) I bring

(as)

soul, a (lasting)

(mine) will be.

The second line may be That moment when to

be.

the lip (in agonies of death) the soul

bring, a (lasting)

life

(mine)

will

DiVAN-l-HARZ.

664

387. i.

the

Now,

of the time

good counsel

That, to the wine-house,

chattels

Save the goglet and the book mine

see in that, and happy I betake ;

sit.

no companion nor friend may be

(the Kuran),

that the traitor- watchers of the world, seldom,

The cup That

of wine,

take

may

and, from the hypocrite, far

;

of the world's creation, (only)

is,

see.

pureness of heart,

Since, in the stained khirka, rectitude I boasted ; Ashamed of the Saki's face and of the coloured wine,

choose.

Above the people, my head in freedom, like the (lofty) cypress, I uplift, If it be possible that, away from the world, my skirt, I may pluck.

On my

heart

straitened chest and

Not the man

O God

the dust of tyranny.

That dulled should be

approve not

love-filled mirror (the heart)

its

load of grief.

(porter) for this

heavy

load,

Alas is

grieved heart.

Thy (musky) tress, my heart and soul consumed Thee credence be necessary, behold my musky (fragrant) breath

In fancy for the tip of If for

slave of the Asaf of the age am For, if I boast of the sphere, revenge

The

10. If

be the tavern.profligate

These, that

Khirka.

Asaf.

10.

See

j&* (goods)

Thou

Ode

seest,

;

heart

the city-guardian,

and than

these, less

124.

43.

signifies

tavern-profligate and the city-guardian. In the text, this word (in the second line) is not translated.

The

afflicted,

seeketh.

am.

keep not

THE LETTER MiM

388,

665

(393).

we may take so that to the tavern, the sufi-khirka, of idle tales, the ragged religious garment and idle bazar the to talk,' (So that)

Arise

;

we may and, from the nonsense of the admonisher, escaped ear, we closed Like those void of information, the reputation of idle tales, how long do

The

;

we Since the morning cup, all the khilvatis take, At the door of the Pir of the tavern, the harp of the morning,

take.

take

take.

To the path towards the kalandar-profligates, journeying brought (us) The ragged, religious, garment of wool, and the prayer-mat of idle tales, we

take.

our path, the thorn of reproach, the Zahid plant, If, him from the rose-garden, the Into prison of retribution,

take.

;

Of our If,

stained, woollen, garment,

with this excellence and

skill,

shame be

From That,

that,

from

this

ours,

take

take.

we may

take.

the reputation of miracles,

the value of time, the heart establish not

Great the shame

and a work do

;

not,

produce of times,

this vaulted roof, calamity raineth. Arise from all calamities, shelter in the wine-house,-^

how long? In desire's desert (this ravishing world), to be lost at last we the ask; perchance, the foot (of appath (of escape), (From the murshid) we may take. proach) to great deeds Ode

See

Khirka.

Kalandar.

The murshid, we ask state lii

lib (

c^J^-

so that, from that fleeting state

(

Ui i^Jta. ),

we may go

to the lasting

(effacement) signifies

a state that, \sj

124.

58.

in the

path of travel, appeareth to the holy traveller.

(permanency) signifies : a state that, after Ui, the holy traveller entereth. 4

666

DIVAN-I-HAFIZ. t

10.

Beloved

true

that

covenant

that with

Thee,

the Wadi-i-Aima'n,

(eternity without beginning), I established, Like Musa, sayer of " Let me see," to the appointed place (for inducing the

ihram)

From

the turret of the ninth heaven (God's throne), the beat:

drum

take.

of thy fame,

the roof (vault) of the heavens, the guidons of love from Thee,'

take.

To-morrow

(resurrection-day), in the plain of up-standing (the resurrectionthe place), (glorious) dust of Thy street, For glorifying, all, on the pate of our head, we take. Secretly, to drink wine is not the mark of the generous one To the Lords of generosities, this mediator (wine),

Hafiz

10.

at the

not

door of every mean one, thy face-lustre (reputation),

the Kazi of needs (God), best that that need,

oULo. (appointed time of work ; appointed place of covenant) may signify The appointed time (or the place) of assembling (the resurrection).

The dust

take.

spill

Ihram. See Ode 19, c. 9 ; 303, Wadi-i-Aiman. See Ode 202. 12.

;

Thy

c. 6.

street, for glorifying,

on our head we take.

take.

THE LETTER MiM

389, i.

Arise

667

(39 2 )-

so that by the wine-house door, an opening (of the heart)

we may seek.;

In the path of the Friend,

may

sit;

and our purpose

seek.

Road-provisions (for the path of travel) to the Friend's Perchance, By begging, from the wine-house door, road-provisions, we

Though running,

not,

seek.

may

pure nature,

seek.

our heart, forbidden be the taste of the stain of grief for Thee, for the violence of the grief of love for Thee, justice we

seek.

vision's tablet, the point of Thy (dark) mole, one cannot cast, Unless, from the (dark) pupil of the eye, ink we

seek.

If,

we have

are our (blood)-stained tears, yet,

For despatching (them) to Him, one

fold,

From Thy sweet lip, my heart with soul sought the way "A With sweet smile, Thy lip said purpose, let us

As long

seek."

as the beperfumed prescription shall be for the distraught stricken

heart,

From Thy

perfume-diffusing hair, a passion

seek-

Since, save in the joyous heart, one cannot gain grief for Thee, In hope of grief for Thee, a joyous heart, we

Hafiz Arise

;

at the college-doer, how long sittest thou ? so that by the wine-house door, an opening (of the heart)

seek.

we may seek.

The

first line

occurs in

c. 9.

668

DiVAN-l-HAFIZ.

390, I.

When

(39')-

to the rose-bed of the eye, passeth the

fancy of Thy face, to the window-.

beholding Thee, cometh the heart

For the sake of

of the eye.

(0 Beloved

come

for in scattering for

;

Thy

(auspicious) arrival, the ruby

and the jewel

(lustrous tears), (bloody tears) the treasure of the house of the heart, I draw to the treasury

From

of the eye.

Fit for

Of the

On "

resting-place,

world,

;

and

no place

see.

this established

corner

of the eye.

day when I beheld Thy face, my heart said an (me) injury reach, (the wrong of shedding) my blood neck the

first

my flowing tears, the thought of my my liver had not caught the skirt

the morning,

5. In If

Thy

the blood of

In the hope of the glad tidings of union with Thee, the wind's path, I placed the luminous lamp

On On

one's expectation,

The

show

pity.

ruin had

till

(will be)

on the

of the eye."

of the eye.

morning,

last night,

For night, all night, from the window

heart's blood travelleth to the face

of the eye.

In manliness, (I conjure thee) Hafiz's sorrowful heart, Strike not with the arrow-point, heart-stitching, man-overthrowing of the eye.

In the wind's path, a lamp is easily extinguished. ready to go into effacement.

the manliness that

is in

friends,

scratcheth another's heart, point, heart-stitching,

That

and by

For union with the true Beloved, HSfiz was

the perpetrating of a sin that cometh from one and strike not HSfiz's sorrowful heart with the arrow-

conjure thee

man-overthrowing (the

eye).

informing him of a sin that, by the exigencies of humanity, hath become manifest, cast not his heart into reprehension; show mercy; and in this cruel way, the arrow-point of the eye display not.

THE LETTER

391, Joyous that day when from

The ease

(389).

abode and

this desolate

of soul (the true Beloved),

669

seek

(this

world),

for the sake of the

Beloved

go.

I know that to such a place the stranger findeth not the path, the sweet perfume of that dishevelled tress,

Though

the sick heart, and powerless body, like the (swift) breeze, For the love of that moving cypress,

With

From dread

of the

(contraction) my chattels

prison of Sikandar

(this fleeting world),

heart took

bind up

;

and

to the

Land

Sulaiman (the lasting world) I

Since, to the Arabs (those gone before, who rest in proximity to God and have escaped from time's tumult), grief for (us) of heavy loads is none,

who

;

Persians (murshids of the faith guides of the Path of certainty) help, that happy and easy (of heart in that Path), ;

go.

little

may

go.

(Sikandar's prison) signifies : which, in Sikandar's time, was void and waste. the world. liVJ

(a) the city of Shiraz (b)

In the illusory,

God-worshipping; yet is there shackling of purpose, and a prison. Although Sikandar was a world-seizer, many regard him as a prophet. In comparison with Sulaiman, Sikandar is as naught ; in comparison with the real (hakikat), the (c)

the illusory.

restricting of stages, like unto

illusory (majaz)

as naught.

jjiC, (Sikandar) may signify: (a) a ruler of Hafiz's land, whose people distressed him. For Sikandar was chief of the wise. (b) reason. yUjJL- i-iX

(Sulaiman's land) signifies

(a) the city of Yazd, most prosperous in Hafiz's time, whose people wished HSfiz well, among whom he wished to dwell ; whose ruler Hafiz ever praised. (b)

the next, permanent, world.

(c)

Mashhad where

w loL (a)

in is

Imam Musi

(Sulaiman may) signify

love.

Ri?a)

;

or Najaf in 'Irak-i-Arab,

the

the ruler of a Land, glorious of description,

showed (b)

Khurasan (where is the tomb tomb of All Murtaza.

and

sincerity of faith to

men

God.

who opened the hand Ode 370, c. 9.

See

liberality;

and

DIVAN-I-HAFIZ.

In His path, like the pen,

With If

head it is necessary and weeping eye,

the heart, wound-enduring

;

to go,

one day come to an end, I have vowed (that) the wine-house door, joyous and song-singing,

go.

of this grief

(That) like a mote, in love for Him, the lip of the fountain of the resplendent sun,

And

out from the desert, I take not the path like Hafiz with the constellations of the Asaf of the age Along

The

will

;

will go.

if,

pen's head

the nib, whereon (in writing)

moveth.

go.

THE LETTER

392, i. .

MINI

671

(395).

In the tavern of the Magians, God's light

This wonder, behold

what the

Lord! the dreg-drinker of

The

light

this

wine-house

and the prayer-arch

kibla of need,

and where

;

who?

who toyeth with a

a profligate, and one dignity of being a lover, the instruction of Thy grace, all

King (commander)

of the Hajj

Seest the house (the Ka'ba)

Of the musk

Khutan and

;

From Far,

how and why,

thought (from realisation)

(0 true Beloved

verily,

;

see.

(naught) less or more

this question

the tress of idols, musk-loosening (perfuming)

see.

musk-pod

In the circle (of creation), save the point of unity,

For, without

see.

For, thou

of Chin, none hath seen the breeze (of east), every morning

What, from the fragrant morning

mistress

and God's house,

of the

see.

to me, boast not of dignity.

see

For, his door,

prayer

The

it,

will

see.

make,

Khata (Cathay, a mistake)

the heart's consuming, the streaming tears, the night-weeping,

the morning-sigh All this (calemity of grief), from the sight of

10.

Momently,

To whom,

shall

Friends

For, him

The Kibla

fancy a picture of I

utter

Thy

at Hafiz's glancing, carp not crowd of) the lovers of

the

Ka'ba

Makka;

and,

grace,

face way-Iayeth

what things within

of (the

Thy

God-^

see.

this veil (of thought)

every Masjid,

represented by the mihrab (arched

recess). 5.

Here

Hafijt revealeth

the manifestations of

God

that he hath

;

and

his divine

knowledge.

672

DlVAN-l-HAFIZ.

393, I.

(399)-

the rose-season, that best that " for pleasure (This) the word of the Plr of the Magians (the murshid)

Friends

we is.

strive

" :

With

soul, let us

listen.

In none,

liberality (that

we may have even

passeth joy's time Its remedy is this, for wine, the prayer-mat,

a groat wherewith to drink wine)

;

sell.

'lis a pleasant air, joy-giving. God send One of gracious form, to whose face, wine, rose of hue,

One Of

bewail

drink.

organ-player of the sky, highway-robber not how ? and clamour we not, why?

Into tumult (of blossom), came the rose and its lustre, we dashed not with wine, we clamour. Therefore, with the fire of regret and of desire, ;

the tulip's cup, illusory wine we draw For without the minstrel and wine, distraught are we. ;

Far, the evil eye

Hafiz! to

whom

Are bulbuls

can one utter

that, in

this

wonderful state?

For,

" Pir-ithe muslims carried Islam into Persia, they used the term (a) the heads of Christian churches (as an expression of contempt). masters of taverns, of baths and of karvan sarais. (6)

JS&*>.

the rose-season, silent are.

When

(c)

priests of the fire-worshippers (Gabrs).

* (young magians)

signifies

(a) noviciates at the old Persian monasteries. (b) the waiting boys at houses of entertainment. 7.

we may

of skill (Zuhra) is the

this grief,

From

In the rose-season, the bulbul maketh chahchaha (chattering).

mughan"

for

THE LETTER MiM

394, I.

673

(403).

Last night, with a torrent of tears, sleep's path, Thy down, a (vanishing) picture on water,

dashed.

view, the Friend's eye-brow; and the consumed khirka the memory of the corner of Thy prayer-arch (eye-brow), a cup

To In

dashed

In mernory of

form of the idol (the true Beloved) displayed grandeur on the cheek of the moon, a kiss, 1 dashed.

sight, the

From

afar,

;

the Saki's face, my eye ; on the harp's wail, my ear; In this matter, with eye and ear, an omen what will be revealed), (of

morning-dawn, the picture

5. Till

of the fancy of

the workshop of

the words of this ghazal, the cup uptoook I uttered and pure wine,

This song,

Every bird

of thought, that,

Happy, was the time In respect of (long)

Khirka.

Whenever

Thy

life,

from the curl,

yJJ

to way-lay

4. 5.

...

dashed.

;

dashed.

of desire,

it,

with the fancy of

;

Thy

tress,

penurbed,

make.

dashed.

to obstruct.

water.; to think of achieving the impossible.

kiss.

cast an

ijti

omen.

(jtai

paint.

drink wine.

7-i) 8.

dashed.

drain the cup.

iv,jj .,

Hafiz and an omen of object and and of (great) fortune of friends,

paint a picture on

jJ (jiaj -U.

dashed.

See

i_>l

Saki

it,

Ode 124. the fancy of joyousness cometh,

tip of joy's branch, flew,

In the Persian Text, each couplet endeth with zadam,

dashed.

face,

sleepless eye,

;

Again, to the snare of

Thy

dash, to cast. Jti

to cast

an omen,

674

DiVAN-l-HAFIZ.

395, Last night,

I will Out from my head, the passion for His face put." " The chain that the where, arrangement (of bindI distraught one, may make ?"

said

(the true Beloved) said ing) this

His stature,

called the (straight, free) cypress.

He drew back friends

(401)..

with the truth,

heart-ravisher

In anger, his head from me,

an un-weighed subtlety,

Graciousness show that

What

idol grieveth.

thought weighed

uttered in

shall I

excuse

verse

;

For that nature, tender, sinless, I endure yellow (shame-) facedness, I O Sakl! a cup give, that my face rose of hue

may make.

breeze of Laila's dwelling! for God's sake, how long The fourth (inhabited) part of the world shall I over- turn; (and) the palaceruins (the waste-places), the river Jaihun shall I make?

who took

the path to the treasure (of mysteries) of boundless beauty of the

Friend, After this, a hundred beggars like myself, (rich as)

KarQn

(with divine I

ledge)

moon, Lady

of felicity

}*+* (excessive desire) signifies

four

humours

sauda,

of the

With my

tears,

beauty daily increasing, prayer,

make.

may make.

body

atrabilis.

safra,

bile.

phlegm.

Idiun,

blood.

balgham,

know-

thy slave Hafiz, remember,

that, for the fortune of that

The

may make.

do ?

river will flow like the

mighty Jaihun.

The fourth part " signifies The four elements. The palace-ruins The mould, wherein was cast the clay body of Adam. The term, Hafiz, is applied to (a) one who knoweth (by heart) the whole of the Kuran, and who (in the masjid) uttereth "

and chapters (b) to this (c)

of the

Kuran.

Poet as a takhallus (poetical

a guardian, watchman.

title).

prayers

THE LETTER MIM

396, I.

(402).

I make to the desert, patience, eye, an ocean (of weeping) ocean into the And, in this wprk, my heart

From

That, into the sin of

Adam

and

heave such a sigh Havva, fire

the straitened heart the sinner,

cast

;

cast.

wine (of love) give, so that, sky's arrow (of affliction), I have endured of intoxicated head, Into the girdle of the waist of the quiver of Jauza (Gemini), a knot

The

;

this moving throne (the revolving sky), a draught of wine, Into this azure vault (the sky), the resounding shout of strife,

There, where strive that,

the heart-possessor,

pour

(in

effulgence)

Hafiz

Then,

They

since reliance on time

cast.

may

cast.

thy

feet,

;

passion-stricken head I

the fastening of thy coat, loose

that like thy (long, trailing) tress at

cast.

the source of happy-heartedness

perchance there, myself,

moon, sun of cap

may

cast.

error and defect,

to to-morrow, the pleasure of to-day

why

cast

call

a planet Mutah ayyira ; Kaukab-i-siyara. a fixed star Kaukab-i-sabita. the Zodiac Mantikatu-1-buruj.

a mansion <_li

.ju

burj.

(the sky's arrow) signifies

'Utarid (mercury), whose mansion is in Jauza (Gemini), and from whose effects are the world's disasters. For he is the kazi and the dabir (secretary) of the sky. : Ijj^ (Jauza) signifies of the twelve mansions, wherein are the seven planets. murshid ! of the sphere's revolution, and crooked way, I am wearied. Love's

A mansion (Gemini)

that completely intoxicated, on the girdle of Jauza's quiver, a knot

may

cup give, so cast (tie) ; and

from practising injury his master (' Utarid) prevent. With Jauza, 'Utarid keepeth his quiver.

The

hair of Jauza's face

called arrows.

4 R

676

DlVAN-l-HAFIZ.

397, i.

(400).

Last night, me, from power took (and ruined) the (languishing) sickness of

Thy

eye; But, from the bounty of

Not

of to-day,

Long time

'tis,

Thy

love for

lip,

the form of (new)

Thy musky

tress

life,

established.

;

since that with this cup, like the

new moon,

intoxicated

was.

From my own constancy, happily came this subtlety: " With violence, " At the head of Thy street, (down) from the foot of search, I sate not."

From me,

wine-house-sitter, ease expect not I was of the service of profligates, boasted have :

For, since

In love's path, from that quarter of effacement, are a hundred dangers : that, when to an end (in effacement), hath come my before the heart, after these life, (from calamities) I have escaped (Nay

Take care thou sayest not

;

death, are a hundred thoughts of danger).

After

the arrow of torment of the envious, mine what care,

this, of

When,

my Beloved

Lawful to me, For, despite

AJJ

bow-eyebrow, joined

the kiss on the casket of

Thy tyranny and

Thy

cornelian

oppression, love and

(lip);

fidelity,

shattered not.

(kiss) signifies:

(a) (6)

See jJi*

taking delight in the way of desire. and inwardly. readiness of acceptance of the words of sufficiency, outwardly

Ode

169, c. 3; 299,0. 5.

: (the cornelian casket) signifies of the Merciful ; and the boundless the mouth, the place of revealing the mysteries bounties of splendour. the Beloved, desired by all. the lip, which is the quality of the speech of

-)*

(a)

(b)

The explanations (a)

are

desire from the mysteries of that cornetaking delight with exceeding and the fruit-producer of sadness. lian casket ; it is not the cause of sin I have not am fit. For, through the sorcery of the creatures of the world (lovely ones), I established, firm of foot I faithful love for Thee ; on the covenant that shattered

Lawful to me,

(6)

from lips. For, through the sorcery of to me is the discovery of the holy spirit Lawful ~ not shattered I have my love for Thee. kind ones (lovely ones, ftrifs).

THE LETTER MIM

677

heart, a warrior-idol plundered and departed of the king (the murshid) take not Pity, if the grace

my hand

(and justice give

me).

the (lofty) sky, had ascended the grandeur of Hafiz's knowledge Me, grieving for Thy lofty box-tree (the true Beloved's stature) made low.

The Beloved

When

called the warrior-idol, because beloved ones practise tyranny ; as is warrior as well as beloved, calamity on calamity cometh.

the beloved

warriors.

DIVAN-I-HAFIZ.

398, i.

From

the (true) Beloved,

sacrifice for

Him, became

(396).

my pain and my remedy, my heart, and my life,

also:

;

" Those that say That (elegance) is better than beauty "This (beauty), hath our Beloved and that (elegance), :

also.

(To them, say

)

also."

;

(Only) one splendour of His face is (the glory of) both worlds, To thee, I uttered (this matter), evident and hidden,

also.

Friends within the veil, we utter speech It will be uttered with tales,

also.

Our

And

blood, that intoxicated narcissus sh'ed that tip of the dishevelled tress,

Not, on the world's work, is reliance Nor, on the revolving sphere (whereto

;

also.

;

Be memory

of that one,

who, with desire

attributed the world's work), for our blood,

Shattered the covenant, and the oath,

When,

to an end,

also.

have come the nights of union,

Passeth away the time of separation

Many

times, the blood (tears) of

also.

eye, the picture of His mole

Spilled openly and secretly 10.

also.

Not the judge, doth the lover fear, Nor the punishment of the Sultan,

Knoweth

And

ii. Asaf.

that

Hafiz

a lover

(of

the Asaf of Sulaiman's court,

See

Ode

43.

also.

wine, bring also.

God), the muhtasib

;

also.

THE LETTER MiM

399, I.

In the secret house of

(398)-

ease (the heart), a sweet idol (the true Beloved),

have

From Whose

tress-tip

and

cheek,

the

horse-shoe

(of

agitation)

shout, me (they call) lover, profligate, wine-drinker that Hur, like the Pari, all

With loud

From

With a morning-sigh, If

to the

have.

dishevelled,

Thy

tress,

abode of profligates, a pace Thou wilt take, of sweet verse, and unalloyed wine,

The sweetmeat 5.

the. fire

way, me, resourceless Thou keep,

in this

If,

keep.

have.

the ruddish beard of the Friend display like this its face (of splendour), 1 have. (grief-stricken) face painted (ruddy)

With bloody water, my yellow

From the path of the tress, bring the arrow of the glance. With my wounded heart, calamity-enduring, contests

One

For, I

have.

hand ; and the other tip with the Friend hair-tip in this hair-tip, years, contentions (pulling different ways), Regarding

Hafiz when avanishing are the world's grief and That is best that, my own heart, happy

Pari.

Ode

25, c. 2

;

366, c. 5

;

416,

4 ; 475,

c. 8.

joy,

68o

DIVAN-I-HAFIZ.

400, i.

Obtained was the sight

fortune, thanks

Zahid if

the true Beloved) and the kiss, and the embrace-

(of

owe

;

and

go (about thy own work ascendant be my fortune, !

Will be in

(444).

to time,

;

also

also.

and forbid not wine and the lovely one).

the cup and the Beloved's tress

hand,

For also.

For profligacy and intoxication, we ascribe to none defect is the ruby (lip) of idols, and pleasant-tasting wine

Sweet

also.

The muhtasib is no more! heart! thee, glad tidings, I give. and of the is the world of wine, Full, wine-drinking idol

also.

Passed hath that time, when from ambush was lurking the evil-eye Departed from the midst, hath the enemy (thezahid or the watcher); and, from the bosom, the tear a so:

Not

wise,

is it

to give the heart to the

Tranquillity (of

;

heart) seek; and a

power

of separation:

flagon, bring

a sO> |

the dusty ones (lovers) of love, pour a draught of his (Muhammad's) may become the dust; and musk- (diffusing)

lip,

that ruby-hue

(O perfect murshid

)

since by thy perfume (of hope),

all

also.

created beings are

living,

(resplendent) sun (the true Beloved)

not

yob

from

us,

Thy shade

(of

bounty) keep also.

AJji> (to give separation) signifies : and perturbed of heart.

to be confused

be foot-bound to perturbation and separation is not the part of a wise man. Tranquillity of heart seek ; from separation incline to unity ; and acquire love also.

The second line may be The tray (of fruits) ask The second line may be :

for

;

and a flagon bring

also.

Me,

thy shade

(of shelter)

keep

;

off

from

head, take not the shade of thy favour.

68 1

THE LETTER MlM Since the honour (decoration) of the tulip and of the rose

O 10.

beauty, cloud of grace

(Muhammad)! on me, dusty (humble, grace)

the bounty of thy rain

also.

Captive to thee, became people of vision. God fear the obtaining of justice from fi.saf, powerful as Sulaiman, !

And

also.

Burhan-i-Mulk va Din, from whose hand of vazlrship, and of the ocean, of the mine became his right hand

The happy, time

;

his left also.

the

memory

Maketh

of his

most illumined judgment,

sacrifice of (surrendered!) its

own

morning, the sky and the constellation, scatter-

in the

life;

ing^

also.

Snatched by thy chaugan

And

this up-lifted blue

of justice, is the ball of earth's (sovereignty); of the fortress

dome

Into motion, thy intention, light of rein, bringeth This world, firm, lofty of centre,

15.

also.

Until that time when, from the effects of the sky; and the tion, there be, of years,

Change Void of

And

and

month, and of autumn, and

way

of its revolu-

of spring

also.

be not thy palace of dignity Sakis, cypress of stature, rose of cheek chiefs,

;

also.

Hafiz, who, in thy praise, scattereth such jewels, Before thy hand was embarrassed and ashamed

10.

Since

Jam

n. The second

here connected with Asaf

line signifies

signifies not

also.

Jamshid but Sulaiman.

his right hand, came the quarry of the mine of gold the ocean (the mine of pearls).

With both hands, do

the people of his time practise liberality

upon them of his generosity. Burhan-i-Mulk va Din signifies The foundation of country and of religion.

This

also.

the effect

and ;

of silver;

and the

and

to his left

issue, fear not.

hand,

682

DiVAN-l-HAFlZ.

401, i.

(405)-

For a long time past, in the tavern (of love, of manifestations, of glories), service and in fearful contemplation), (in {rue love to God, in manifestations, I have been doing

In the

of poverty (as

garment

fakir), the

work

of people of fortune (those I

joined to God),

Perceived not truth's perfume, our admonisher.

Hear thou

;

keep doing.

for this

word

(of

truth),

In his presence, do

also utter

Until that, into union's snare,

no calumny, do

make.

bring the partridge (the true Beloved), sweet of

gait,

of time's opportunity,

ambush, expectation

To the Friend's street, I go like the (swift) breeze, falling and And from the basil and the rose, prayer for assistance, 5.

The snare

heart

this,

the

many precepts

Thou

;

See

Basil. t_yj/

Ode

(JLi. (the

make.

and the arrow

of counsel that, for thee,

Thy

street endureth not

make.

didst: (by going into effacement) the lessening of our

trouble (to Thee)

our trouble, the dust of

Idol! kindnesses,

make.

rising,

(tarlkat) is the tress of the Heart-ravisher

His glance

remember

More than

Path

of the

of calamity,

make.

200.

dust of the street) signifies

the world.

(o)

man's existence made of moist earth. man weak." Then, his nature is weak. (b)

created

o^oj

(trouble)

The

may

signify

and the turn

from its glories, every one becometh different hued. For, at the time of love's clamour, he cleaveth to his Creator.

The

twist

explanations are

(a)

More than teth

of love, so that

this, the

world endureth not our trouble; and more than

this,

delay

befit-

not.

hast showed kindnesses, in that out of this dust-heap, me, for the sake of acquisiknowledge, existing Thou hast made 5 and, into this dust-heap, me like seed hast cast.

Thou

tion of divine

THE LETTER MlM f

683

Merciful One, defect-concealing cover the eye of the these bold deeds, that, in the corner of khilvat, !

ill-see-er,

From

God

forbid that of the reckoning of the day of assembling no fear be mine, I cast ; to-day's pleasure,

To-morrow's omen,

From

the right of God's throne, the faithful spirit (Jibra,il) uttereth When, the prayer for the Lord of the country and of religion,

10.

O Khusrau from this account, hope of the height of dignity, Entreaty for threshold-kissing of thy majesty. !

In a religious assembly, Hafiz, I

;

have

Amin

do.

make.

a convivial assembly, dreg-drinker,

This boldness (and expertness) behold how, with (different) people, (different) I

profession,

Now

have become ; and, with the mysteries of sea and of land, acquainted. my heart hath risen ; and arrayed itself for the country permanency. This stage, I relieve of the trouble of my existence ; and to that stage,

From of

make.

fruitful,

this stage, full of sorrow,

incline.

Thou hast showed me kindnesses in Thy order, I accept and this stage,

(6)

Creator of man, of jann become feeble and lean

(c)

dure.

Thou

that again me, towards Thyself Thou hast called. my existence. Merciful Protector of existence that, through age, hath relieve of the trouble of

the trouble of love's clamour and its hardships, I cannot enhast showed me kindness in that into this cage me, like a parrot, Thou hast !

I may gain lofty stages and precious dignities. * * relieve of the trouble of existence,

brought, so that

Now, 7.

it, I

none, reveal

II. In the

Hafiz.

defects.

path of shari'at,

See Ode 395,

excellent

(

cUli

)

;

in the

path of tarikat, Sufi.

c. 7.

4 s 2

684

DiVAN-l-HAFI?.

4O2, i.

(406).

arm, beneath grief's load, stature of of those ashamed, am I. lofty For,

Through my short

Perchance, If not, in

Of my

(feeble)

hand, the chain of the hair

distraughtness,

head

(of

Thy

tress) will take

;

forth.

bring

ask the plane of the spheres,

(sleepless) eye,

For, night to day, the stars,

count.

I kiss for this, Thankfully, the cup of the lip, That, me, it acquainted with time's mystery.

Thanks many,

owe

(feeble)

arm

In that the strength of the man-in jurer, for the wine-sellers,

If,

What

is it ?

from the dust, if

(Even)

a prayer

the duty of favour,

;

have not.

uttered, offer.

thou wilt not take,

the jewel instead of the tear,

rain.

At me,

for drinking my own blood (through affliction) in this plain, For, the pupil of the deer (the lovely one) of the Tatar, I am.

From

what (strong, bitter,) wine I drank, neither sensibleness nor wakefulness, have I. That, 10.

head

Hope,

love's wine-house,

like intoxicated

Hafiz,

in the grace of that chief

They who,

in sleep,

have I

But,

have.

pass the night, what know they of the positions of the sphere

carp not

68 5

THE LETTER MiM

403, i.

If again befall me passing into The produce of the khirka and away (and lose).

(394)-

the tavern of the Magians (the perfect murshid), of the prayer-mat, running (recklessly) I will play

to-day, like the zahids, I beat the ring of penitence, To-morrow, open to me the door, the wine-house-guardian If

the moth, freedom from care aid me, Save to that candle-like (luminous) cheek, no flight

maketh

not.

If like

the (cord-slackened) harp, heart's desire thou give not,

If like

At 5.

last,

with

Thy

lips,

me by

mine.

reason of the slackness

with a breath, me, like the reed

(of its cords) the

(flute), cherish.

The

For, the essence of defect society of the Hur, I desire not. the for with Thee, despite fancy another, I disport.

If,

none, I utter the circumstances of my heart, blood become Since that, save the sword of grief for Thee, my fellow-consoler :

Hidden If

my eye,

my wet

In the desire that, perchance,

became

the falcon (the perfect murshid

for

every hair.

on Hafiz's body, be a head

Thy

none.

of the air (flying

may make.

prey

chest would have remained passion's desire for Thee, of skirt, the secret had not revealed.

Like the bird from the cage of dust (the dusty body), here and there, and searching),

If,

it is

(long trailing) tress, all at

to the perfect murshid,

Me, cherish

either

by union

The second

line.

See

Ode

fleeing,

or with

396, c. 6.

Thy

feet, I cast.

these goods of hypocrisy

kiss.

I will

scatter.

;

or the Aril) a

686

DJVAN-I-HAFIZ.

4O4, i.

(407).

that me, to the

breeze, thy tress give not: that my foundation of life, thou take not,

wind

of destruction

thou give not,

to the dishevelling

the foundation of disdain, estab-

lish not.

So So

head

perturbation) in desire for (the solitude of) the mountain the notoriety of the city be not:

make

that from

So that me, So that me,

the disdain of Shirin display not.

not,

that (in affliction) the blood of

drink not

thy stature exalt.

mayst make,

(in

thou put not, that me, Farhad, thou

thy

that me, free of the (lofty) cypress, thou

So that

the rose-leaf (perfume) thou mayst make,

that me, independent of face illumine

liver,

drink not,

with others, wine

my remembrance,

thou pass not,

every tribe remember not.

thy tress becurl not lustre to thy face give destruction) thou give not,

bonds, thou put not

to the

wind

(of

not.

that me,

So So

that me, thou mayst not consume, that its head to the sky, my plaint

me, miserable, show pity and to my plaint, arrive that, to the dust of the door of Asaf, my plaint reach

that me, from thyself thou take not

In the

The 8.

unhappy thou

make not

See

Ode

the candle of every assembly be not

draw

not,

thy head withdraw not.

not.

199.

text,

grief for strangers suffer not.

;

3. Shirin. 7.

the friend of the stranger be not

So So

not, me, thou wilt consume seems to be spurious.

line

Asaf. See Ode 43. Asaf, son of Barkhiya, vazir to Sulaiman, knew the great See Kuran, xxvii. 386. of which he did great things. 435.

c. 10.

name

Ode

of God (ism-i-a'zam), by virtue 189, c. 2; 193, c. 3; 350, c. 10;

687

THE LETTER MiM From

My 10.

the hand

hand, seize

(of ;

reason),

for

Of thy tyranny, God From this day when, So So

went my head

;

union with Thee showed no beauty my feet, I have.

from separation from Thee, fallen from

forbid that in

Hafiz should, one day, complain I am, free I am.

thy bond,

that Hafiz thou slay not, like the sky, violence do not that me, justice, auspicious fortune may give, gentle be. :

688

DIVAN-I-HAFIZ.

4O5,

what

idol! with grief of love for thee

In grief for thee,

Passed

(to the true

when

till

plaint,

distraught heart on that account that a

tress-tip, its

chain

make? make ?

remedy

In the

time of separation from Thee, what

'Tis impossible that, in

one

That time when the desire

letter,

know

that, in this

Heart and

faith, all

endured

Thy

;

away

make

should

should make,

mine, I

lovely face, imagining

way, union with Thee, will play

alas

writing thereof

beholding the beloved

In the vision, the picturing of

may make.

(on account of) Thy own tress-tip (is) all my perturbation Where the power that, all at once, all the narrative,

If I

shall

With

shall

the night-seizing wail^

Beloved),

might accept Perchance, with Thy

(410).

make.

aid,

(and lose);

and

(yet) increase (thereof) I

will

make.

admonisher! far from me go foolishness, utter not that one am I who, again, the ear (of attention) to thy hypocrisy :

;

Not

will put.

one of colour; and associate with the Beloved and wine,. am I I should cannot (consent) that again, deceit and hypocrisy, practise.

Profligate, 1

Hafiz! hope of freedom from iniquity is none: Since fate is like this, what plan (is it that)

From

grief of love for Thee,

either 2.

profit hath tress,

by union with Thee,

it,

Thy

I will

counsel.

ready

by a

to die.

kiss, or in

should

make

Pity exercise; from this grief, salvation give

some other way.

Perchance, for repelling

its

bewilderedness, with the chain of

Thy

fasten.

be known to me that, as reward, union with Thee is gained, I will give heart and faith ; and make. Notwithstanding that heart and faith are priceless and peerless, in compari-

increase

son with union with the Friend, they are worthless.

THE LETTER MiM

406, I.

689

(423).

IF into the curl of Thy two tresses, my hand again should reach, With Thy chaugan, what heads (there are) that like a ball, I shall

life

Long In

Thy

candle (Beloved)

From

(long) tress

hand, a hair-tip of this long

the heart's

fire,

;

but there

play.

not

life.

give the order for rest. For, to-night, before Thee, like the consuming candle

melt.

That moment when, with a laugh, life I give up like the flagon, 1 would that a prayer for me Thy intoxicated ones should offer.

Since the prayer of me stained is not an (acceptable) prayer In the wine-house, on that account less are not my burning and consuming. ;

In the masjid and in the wine-house, if Thy image come, Of Thy two eye-brows, I make the prayer-arch of praying and the lute (of wailing).

If,

one night with Thy

Like the morning

face,

khilvat,

Thou

the horizons of the world,

illumine,

head,

exalt.

In this path (of love), laudable is the end of (love's) work, in desire of passion for Ayaz (the true Beloved), my head goeth.

If,

Hafiz

Not

Worthy

4. Its 8.

the heart's grief, to whom shall I utter ? that, save the cup, the confidant of mystery be mine.

fit is it

life,

of pity

he that hath a state

a flagon giveth when

In love's path, to give one's

its

wine,

life is

like this. it

good.

giveth.

DIVAN-I-HAFIZ.

690

407, I.

(408).

Years, the pursuit of the service of profligates

made

Until, by wisdom's decree, greed into prison, of myself, took

Not

put.

the path to the abode of the (inaccessible) 'Anka (the true

Beloved)

With

the bird of Sulaiman (the lapwing), the travelling of the stage, I

Not

hand, nor in thine, is the picture of abstinence and of intoxication " Do " that, I did. of eternity without beginning said

What the Lord From

the society of Yusuf (divine grace) cherisheth the reward of that patience that, in the sorrowful cell,

"Wisdom " (a) the (4)

Lapwing. 'Anka. See

Ode

made.

signifies:

wisdom communicated by the murshid. murshid who showed the path to the true Beloved. See

Ode

82.

5371,

c. 2.

eternity without beginning.

4. Jjl

OJl

end.

beginning or end. and boundless mercy,

*j~

From

the divine grace

of this tavern long

did.

elderly head,

treasure of desire on my heart-wound, thy shade cast For, by exceeding desire for thee, this house (the heart) desolate,-

greedily de-

much

This that Is

Although, door-keeping of the wine-house, 5.

;

(through) the grace of eternity without beginning, paradise,

sire

made.

although door-keeping is the Pardoner; my sin,

will

pardon.

Paradise is : In Arabic jannat. Persian bihisht, minu. the garden of Eden. Paradise.

jannatu-l-'adn

fardans

mawa na'

Abode. Felicity.

hope is that paradise have made.

my I

may be

at this our stage,

THE LETTER MiM I

"The

repented, saying:

bite

lip,

;

because

Saki's

lip J will

691

not kiss."

And, now,

ear to the (counsel of the) foolish,

Contrary to usage, seek desire.

placed.

As,

From

that dishevelled tress (of Thine) the acquisition of tranquillity (which is to I made. contrary usage)

If in

the

seat,

Divan

of ghazals (the assembly,

what wonder ?

sat,

whereat songs they sing), on the chief

Years, the service of the master of the Divan,

10.

Morning-rising (open-heartedness) and salvation-seeking, like Hafiz Whatever I did, all from the fortune of the Kuran, In the curve of the sky's prayer-arch, no Hafiz effecteth, That grace that, from the fortune of the Kuran,

Divan (a) (6)

made.

council.

sahib-i-divan, the

grand

In couplets 10 and

1 1,

collection of odes,

vazir, the patron of Hafiz.

the

word Hafiz

signifies

one who knows by heart the Kuran.

See Ode 395,

did.

effected.

signifies : a collection of odes.

sadr-t-divan, the author of

10.

c. 7.

4T2

DlVAN-l-HARZ.

4O8, i.

Happy

Saying

my "

head

(409).

and with loud shout,

Life's breeze

from the cup

(of

speak

;

the wine of unity)

seek."

the face of wine sickness, sitteth not the sullenness of austerity disciple of the khirka, dreg-drinker, pleasant of disposition, (murshid of the age, who hath drunk the pure love of past ones) I am. :

The

to us, the Pir of the

If.,

What

door, shall

beat

(the perfect murshid) open not the door, shall I make ?

Magians ?

What remedy,

In this sward (the world), rebuke

not for self-growing give, so I grow.

As me, nurture they (Fate and Destiny)

In the midst, behold not thou the monastery

witness, wherever

and the tavern

with Him,

God

The The

dust of the path of search is the alchemy of well being slave of the fortune of that dust of ambergris-perfume

From desire for one of intoxicated narcissus and of lofty stature, With the goblet, like the tulip fallen, by the marge of the stream, am

"Ubus

signifies

a sullenness that appeareth on the face of zahids. wrinkle (frown) cometh on the face. whereby (ft) for which they drink a little wine to repel (the face of wine-sickness) signifies something, That is something concealed, which people of spirit credit not. wine-sickness. and arrogance appear in the zahid's brain, so that to his sight, By reason of his austerity, pride another appeareth not and to all, he is sullen of face. The sullen face, the wrinkled forehead, from self-admiration and self-seeing, which from austerity cometh to the zahid, befit of face, (a) sullenness

disease,

;

him not. Whatever is the zahid's property, appeareth by the I

resolution of the profligates not concealed.

the disciple of the khirka of those murshids, who are labour-endurers of Love's Path and are pleasant of disposition like the people of Damascus.

Rebuke not Hafiz ;

The second line As in eternity rebuke

See

Ode

371,

for, to

no murshid, hath he given

his

hand.

without beginning, the Partitioner (God) decreed, even so

none. c. 3.

;

do.

Room

for

6 93

THE LETTER MiM f For head-bewilderedness, notorious I became and the Friend's eye-brow Me, like a ball, into the curve of its chaugan, drew. ;

counsellor

me, what counsel maketh thou, since thou knowest

That not a believer

10.

Wine, bring

that,

of the

the second line,

Of what use

by Hafiz's decision, down from the pure

Hypocrisy's dust, with

man, ease-seeking,

add

the'

goblet's grace,

heart,

may wash.

thy counsel to me.

based on the heart's

belief.

For the

effects of counsel

and

the effects of prayer are

694

DiVAN-l-HAFIZ.

409, f

Sufi

(4").

come the khirka

of hypocrisy, off of this picture of hypocrisy, the cancelling head the (across) !

;

we line,

will

draw

will

draw

The

and the alms

offering

of wine,

place

of the

towered building (the monastery), as the price

In the water of the tavern (of love, from the pollution of self-beholding and of man-displaying, we will wash ; and) the garment of hypocrisy drawing,

will

draw.

and head, forth (from the world) we (lovers of God) will leap of the rival or outward the denier of from the banquet (the love), worshipper; (On the last day), the cup, we plunder; and, to the door, the lovely one of

Happy

we The mystery

of fate that, in the veil of the hidden,

Intoxicatedly, from off

let

work,

One

day,

us do

when

To-morrow

;

its face,

hidden,

we draw.

the veil

shame

not,

will bring,

we draw.

to the other world, life's chattels,

(the resurrection day),

draw.

to us the garden of Rizvan they give not, and Hur from the garden (jannat), ;

Youths from the seventh heaven (ghurfa) out

we draw.

From His eye-brow,

the glance where, so that, like the

Hafiz

not our limit

From beyond my

like this to boast

blanket,

foot farther

(crescent) moon,

why

should

we draw.

the punishment for their outward worship they will become captive; and, the pleasure of

paradise, 6.

is it

new

we may draw.

In the chaugan of gold, the ball of the sphere,

See

shall gain.

Ode

Jannat. The second line

407,

In excess of limit

See

Ode 48 1,

c. 9.

c. 4.

and

of resources,

work why should

THE LETTER MiM f

410, I.

695

(446).

good fame), everyday, a pace hand of the entreaty on good fame Every moment,

Tis a

life-time since, in search (of

Without my moon

(the Beloved), love-kindling, let

see

cast:

cast.

how my day

pass:

a path, a net

may be may gain,

Since I

From every

lay

;

a fowl in the snare,

that, of that

side, love's

cast.

shade of the straight cypress (the Beloved), news

clamour

in respect of a pleasant strutter

(possessed of I

beauty) I know grief to an end, it bringeth colour to wine, it bringeth, This sigh, blood-shedding, that every morning and evening,

cast.

;

Gulchihra (the beloved), (the lover), where? and of love, where ?

Aurang

where?

I cast.

The

picture of

fidelity

Now,

being a lover, complete justice

know

Although

ideal picture,

that that heart's ease giveth not the heart's desire, draw an omen of immortality,

;

Notwithstanding that, hidden from myself like Hafiz I am, In the assembly of souls, sometimes a cup

The

final

w jj

word

u^~>J

each couplet

to take

a pace.

dash the hand. ,,cast.

heave a sigh.

4. >,

*'*

give justice.

an omen.

J'J

cast

f^?-

drain the cup.

is za.da.rn, I cast.

(selfless)

am; and

cast.

of wine repenting I

cast.

DiVAN-l-HAFIZ.

696

411, I.

(404)-

it is ; and, in that device, I am of result the thirty days' fast (the Ramazan) take. the cup may

The day

of the 'id

How

Two

or three days,

Mine, much shame

it is

that,

In khilvat, after this,

The chain on

may

give (up)

from wine and the wine-cup this, fault appeared.

that, far

from

not

sit

;

even

if,

;

and instead

have been

;

as an example,

leg, the zahid of the cloister place.

Saintly counsel, the city-ad monisher giveth me but, I know not that I will, again, any one's counsel accept. ;

That one, who, on the dust of the wine-house door, gave his life, he is where? That (in adoration) my head on his foot, I may place and, before him, die. ;

Alas

on my shoulder is the prayer-mat of piety acquainted with this imposture of mine, the people become.

drink

Wine,

;

The people speak saying To-day, better for

The explanations are (a) Whatever troubles,

" Hafiz

the speech of the Pir, hear "

wine, years endured

than a hundred Pirs.

(old),

in separation from,

have endured,

them (now that

and the

search of union with, the true Beloved I of union) I give up; and take up the

day

writing of union. (ft)

Whatever

trouble, in search of the perfect murshid,

that, to the murshid's society,

have attained)

I I

have taken,

abandon

;

that trouble (now

and from

his society,

bounties gain. This 'id is the 'idu-1-fitr, the 'id of breaking the fast, the first day of Shavval, immediately after the Ramazan, called jashn (in Persian), bairam (in Turkish).

See Odes

35, c. 8

;

113, c. i.

697

THE LETTER MiM

412, i.

Love-playing and youthfulness

The assembly

(of

;

love) kindly,

(413)-

and wine of ruby hue (love) and the companion concordant, and ever the ;

drinking of wine (love's bounties)

The Saki sweet murshid)

of mouth,

and the minstrel sweet

speech (the perfect

;

Fellow-sitters (friends) of

good repute and companions

;

lovely one (the true Beloved who the envy of the water of life ty,

The

good fame

peerless), with grace

and with

puri-

;

heart-ravisher, in beauty and goodness, the

Abanquet-place (the assembly of the palace of loftiest paradise, Arose-bed, its borders like the

he Tranks other)

envy

circle

garden

of the full

moon

of zikr), heart-alluring,

mansion

of the

assembly of the circle and the attendants, with respect

of sitters (the

peace

of zikr), well

like the

wishing

each

(to

;

Friends possessed of mysteries (and of divine knowledge), and companions friendly of desire

The cup

of rose-hue (true love, that, at first

afterwards), pleasant tasting, light Its sweetmeat, (the kiss of) the ruby

ruby cup

This Ode, the Prepared

Note the use Jiftj

very bitter (and strong

;

and

(lip)

of the

idol

;

its tale,

(wine

of)

the

a kita'band. sometimes union with the true Beloved and the splendour of the

last couplet excepted, is

for us, is

cherishing

is)

;

idol, life-

and, sometimes, love's tumult.

;

(nukl) sweatmeat.

Jjij (nakl) imitation. la'l

signifies

the spinelle ruby, the garnet, the amethyst, the (ruby)

yakut

signifies

lip.

the ruby, the sapphire, a precious stone. Coupled with words, it has many cognate significations.

The Romans, who derived their refinements in the vinous art from the Greeks and the Asiatics, lined their Amphorce with resin, mastic, and other odorous gums to give the wine a warm, bitter flavour.

4 u

698

DIVAN-I-HAFIZ.

The Saki's glance from

The

all

things,

(the glory, is

and the splendour, of the true Beloved, plunder of wisdom, sword-drawn

manifest) for the

forms that, from

that ;

things make manifest the true Beloved, splendour-kindling) for the capture of the heart (of Arifs), snare spread (true) Beloved's tress (the world's strange

all

Who, Who, (None (None

this society desireth not, to him be heart-happiness, ruined this pleasure seeketh not, to him (be) life unlawful

is) is)

a subtlety-understander, jest-utterer, like Hafiz sweet of speech a liberality-teacher, world-kindling, like Haji Kivam.

The

Saki's glance may signify the bounties of the perfect murshid wholly ready for plundering reason. Only the past tense and the past participle of akhtan (to draw a sword) are used.

Haji Kivam.

See

Ode

3, c. 9.

Kasida 692.

;

THE LETTER MiM

413, i.

(414)-

hundred times, before the dust of Thy Hypocrisy and dissimulation, aside

those two narcissi of the sorcerer, our

In those

two Hindu hyacinths (black

699

foot,

life

our face

we have

we have we have

entrusted

Not with the army, have we taken the country of ease Not with the (powerful) arm, the throne of sovereignty

Without the grace

(is it

that)

we have

placed.

we have

placed.

head of distraughtness from wine (of love) we have placed. on the knee

of His narcissus, our

Like the (dark, mourning)

violet,

On our feeble heart, the heavy burden (of love) And this business (worldly and outward affairs) bound snapped)

we have placed

with a single hair (easily we have placed.

Let us see what sport the sorcery of the Friend's eye maketh, On the glance of sorcery, our foundation (of life),'

The

placed.

In hope's corner, like (eager) spectators of the (new) moon, On that curve of the eye-brow, hope's eye

;

we have

tresses), also our heart

placed,

placed.

for,

again,

we have

placed.

arch and the corridor of the College, and the disputation of excellence, may go to the wind of destruction), in the path of ease and of

(So that they

the (true) Beloved, rose of face, life, and in hopefulness of a glance, those two narcissi of sorcery, an eye (of hope),

we have

placed.

we have

placed.

Passed hath a long

On 10.

The fame

of so

many they may go

(So that the Saki of love,

years (generations) of ancestors, good of name, to the wind of destruction), in' the path of the cup and of

we have

placed.

In the Calcutta text, the first couplet occurs not. " New moon of Shavval." See Ode 113.

4 u 2

DIVAN-I-HAFIZ.

Sensible and learned, are we for, with heart, on the hand and the foot, we have placed. The chain and the bond of that tress-curl, ;

Hafiz

For the cash

for love, strive.

wisdom and

of sense

(outward know-

ledge),

For the sake

of the (true)

Beloved of chain-tress, (aside)

we have

placed.

we have

placed.

For our two expectant eyes, glance, make. Ever on the two corners of Thy eye-brow,

Thou spakest saying In the

meshes

" :

Hafiz

thy distraught heart

of that curl of the tress,

(it)

where? "

we have

placed.

THE LETTER

MINI

7 O1

414, i.

Lover of the face youthful, joyous, newly blossomed (tender And, from God the joy of this grief (of love) with prayer Lover, profligate, glance-player,

That thou mayest know

that, with so

;

and

many

openly,

say

of age)

astonishment like

this, I

went from

hand,

decorated have

work's gain

that which, in respect of heart

and

of soul

decreased have

night, keeper of my heart's sacred fold, I have become, be that the undiminished (full) moon (the true Beloved, displaying may effulgence on my state) towards me, may saunter.

Night, It

I-.

For, behold, also,

In grief, increased have

adorned

Cometh shame to me, of the wine-stained khirka, Whereon, the patch with a hundred arts of hypocrisy,

excellences,

candle for grief for Him, happily consume. In this very work, loin-girt and upstanding

sought have

all

To the tavern, I go like Hafiz It may be that into His bosom, ful) may draw.

(clad in) the

garment

of the

kaba

;

me, that Heart-ravisher, newly blossomed (youth-

7 02

DiVAN-l-HAFI?.

415, i.

Time's grief whereof

(417).

limit

The remedy whereof, save wine

like this,

This society of the Pir of the Magians, I will not abandon For in (abandoning) it my own counsel (conducing to welfare)

none,

see,

none,

see.

In this wine-sickness,

Behold

The

(a sufi) is

the being a lover.

none,

see.

none,

see.

like that,

The mark of one of heart For this mark among the

see.

(cup) of the bowl, the height of pleasure, take

For the fortune of time

giveth a draught (of favour)

world one of heart,

in the

From the sun

me none

none,

keep

thyself,

none,

city-shaikhs,

trace of the (slender) hair of His (the true Beloved's) waist, wherein

have fixed

Of me, ask not

heart,

for, in

;

the midst (waist),

none,

see.

For these weeping (blinded) eyes of mine a thousand regrets, That His face, with the two mirrors (my weeping, blinded, eyes) none,

Since

Thy

stature

went from the stream

In place of the cypress (of

Thy

stature), save

(weeping) eye, running water (tears), naught,

(Together are)

and the bark (Divan)

of Hafiz.

For, save in this ocean (of

eloquence),

The

When,

capital of speech, heart-placing (comforting)

before the lover's eye, the beloved cometh,

through modesty, no glance

naught,

her's.

see.

THE LETTER MiM

416, 1.

(416).

Openly, I speak; and of my own utterance, heart-happy Love's slave, I am and of both worlds, free am I.

;

The

bird of the holy rose-bed

(from paradise), what shall

(paradise),

Explanation of separation

give,

(And) into this disaster's snare-place,

how

fell?

was my abode angel, t was and loftiest paradise Into this ruined cloister (this world), me, Adam brought,

The

;

The shade

of the

Tuba

tree,

and the heart-seekingness

marge of the pool (Kausar), of Thy street, (All), in desire of the head

passed from

of the Hur,

and the

mind.

Recognised the star of my fortune, astrologer none Lord of mother-earth, beneath what natal star, born was ;

Since, in love's wine-house, beringed (enslaved),

Momently, cometh anew a great

The

little

man

On my

heart's tablet

stature

What may gave

With

became,

grief (saying

)

Welcome."

eye drinketh the heart's blood (in grief). lobe (the darling) of man, why gave I my heart ?

(pupil) of

For, to the liver

" :

naught save the (straight)

alif (

Tis

fit

;

of the Friend's

do?

Me, recollection

of other letter the teacher (the murshid)

not.

the tress-tip, pure of tear, make the face of Hafiz my foundation, this torrent momently flowing will take. :

If not,

The

Tuba. If

bird of paradise.

See

Ode

377,

;

429,

;

439,

I ;

465,

c. I

;

558,

c. 8.

Ode

See Sale's P. Discourse to the Kuran. 19. a drop of the Huri's ambrosial saliva were to fall upon earth, the fragrance of none could bear. The Kuran, Hi. 20.

its

perfume

DlVAN-l-HAFIZ.

417,

The

(417)-

decision of the Pir of the Magians, I have; and an old saying, it is, is wine there, where is neither the friend nor the companion.

That unlawful

This ragged religious garment of hypocrisy I will rend what shall I do ? society of the uncongenial nature is excruciating torment to the soul. :

The So

that, perchance, on me, the For that reason, years dweller

(true) Beloved's lip I

may

scatter a draught of the wine-house :

have become at the door

(of love).

Perchance, passed from His memory hath my ancient service: morning breeze Him, recollection of the ancient covenant, give. !

after a

If,

hundred years, Thy perfume blow over my dust, (of the grave), its head the rotten bone dancing bringeth.

Forth from the clay

with a hundred hopes, the Heart- Ravisher took our heart Apparently, the covenant, His merciful nature forgetteth not. First,

us,

the rose-bud (the seeker who, by not attaining the object of his heart, is "Of thy entangled work, strait of heart strait of heart) speak, saying: "

from

be not

For, from morn's breath, and from the spirits of the breeze "shid), aid thou wilt gain."

heart

thought of thy

true Beloved)

own

welfare

make by another door

(

the perfect mur-

(the

door of the

;

the physician's treatment, better becometh not the lover's pain.

The

jewel of divine knowledge, amass, that, thou mayst take

with thyself, (to the next world,)

;

For

(after thy death) the portion of others

See Ruba'iyat No. 668.

eA^

(beloved) may signify the murshid.

the wealth of gold and of silver.

THE LETTER MJM 10.

Strong

the (world's) snare (from

become thy If

friend (ally)

not, over Shaitan

it,

escape

impossible) unless God's grace

;

whelmed with

stones,

Adam

(man) prevailed not.

! if silver and gold thine be not, what matter ? Be grateful. the fortune of thy grace of speech, and of thy gentle thought, better (fortune) ?

Hafiz

Than

10.

Shaitan, the pelted one.

See the Kuran,

iii.

30.

what

DiVAN-l-HAFlZ.

418, i.

(421).

Although, apparently, the slaves of the King of the morning (By weeping and wailing), Kings of the country are answered)

and empty, the purse, Path cup, world-displaying, and the dust of the

Treasure

The

the sleeve

of unity

and (yet

;

and intoxicated with pride, drowned one of sin

are we.

glanceth,

are we.

.Every night, of the King of vigilant Fortune, care-taker of the diadem and of the crown

The Say For

are we.

Our

blessing reckon plunder in sleep thou (art) and, in the eye (sentry-place), ;

acquainted with

face of resolution,

Make

for enemies the shroud of blood Give to friends the kaba of victory.

Not before Either, the

The debt

are we.

;

The King, Mansur, Wherever the

10.

are we.

(of tarikat)

like the)

The mistress of fortune, when she The mirror of her moon-like face,

(when prayers are we.

;

Sensible of the presence (of God)

The ocean

are we,

this, that

;

place

(and)

the hue of deceit; ruddy (tawny) lion; or the black (deadly) snake, us,

may be

Hafiz say that they should give back thou hast confessed witnesses, (The debt) of (due to)

(to

are we.

him)

;

are we.

;

10.

Accusing pretenders to vers e of plagiarism, H5fiz asketh Mansur See Ode 167, c. I. ; 438, c. 18.

do him

justice.

THE LETTER MiM

419, I.

(369).

(the true Beloved, or the murshid)

That one

who,

(trodden) dust of

like the

the path, made me trampled of tyranny, The dust (of the path of His foot) I kiss; and for (the trouble

His approach,

of)

pardon beg.

that one

The

faithful servant;

In the curl of

Thy

not that

An atom

slave, well-wishing,

(long) tress,

and, in

Thy

forbid

am.

long hope, have

of search, short

;

God

bewail of violence from Thee.

and

hand

of dust,

Friend

who

Not

bound

(the tress) should

street, pleasant, is

fear that suddenly, me, a great wind

;

make time

(cut)

(of calamity),

may

take.

Sufi of the (lofty) cloister of the holy world am I. But, of is the charge of mine. cloister the the Magians Now, (lowly)

The

In the morning, the Pir of the wine-house (the perfect murshid) me, the world-viewing (the heart pure of impurity of beholding other than

cup

God),

gave

And

;

(world-viewing cup like

in that

With me,

the road. sitter, arise

So that thou mayst see how Intoxicated,

Alas!

;

a) mirror,

and

to the

me, informed of

wine-house

in that circle (of zikr

Thy beauty, made.

(of love)

fikr)

come

master of rank,

Thou passedest and of Hafiz, no thought was Thine Thy beauty, my (morning) sigh should catch (consume). :

;

the skirt of

At the head

of the (luminous) candle of

Thy

stature, like the flame (of a candle)

quiver (sacrifice myself, and die) Although I know that suddenly me, the desire for Thee, will slay. I

10.

Happy

came when,

resplendent sun) spake "

Notwithstanding

7. zikr.

10.

This

See is

Ode

the

first

all

in the

morning, the Khusrau of the east (the

sovereignty, the slave of the

Turan King am

I."

172.

Ode

which "the royal couplet"

not placed at the end ef the ghazal.

4x2

DlVAN-l-HAFIZ.

420, Although from the heart's seal (of silence) on my I am.

The

To show

like a (foaming) jar of wine, in tumult I am, pressed, the blood (of grief) I drink and silent,

fire,

lip

(one's own) Behold thou me who,

slave)

I who desire What shall I

grief,

how may

Hope

become, when, momently, me, beringed

(as

His

sins,

inducing of the khirka a veil (the khirka) I place. ;

not to drink save of the purest wine do, if the speech of the Pir of the Magians, ;

not trusting to my own devotion, am I the extent that, sometimes, a goblet drink (and in it strive).

hear not

this is

God),

make) an attempt upon

with soul (strenuously) strive

in this matter,

Not from exceeding religiousness, Over the head of a hundred secret

(Only)

(to

of the tress of the idol (the true Beloved)

maketh

forbid

Free from the heart's

The Hindu

God

;

desire for the lip of the (true) Beloved life

(419)-

mine that despite the enemy

(shaitan),

(of

the wine of love to

on the day

of requital (resurrec-

tion-day),

Not, on

back, will the bounty of His pardon place the load of sin.

For two wheat-grains, If,

for a barley-grain,

my I

Father,

sell it not,

sold the garden of Rizvan (paradise) unworthy son I shall be.

Adam,

;

this hand (way), the minstrel of the assembly (the perfect murshid) waylayeth, love (rendering lovers selfless and drawing them into his net), (Even so), at the time of sama', me, from sense, the (lustrous) verse of Hafiz

with

;

taketh.

T-

**!

signifies

if I 8.

JLc tJJ

despite.

Sama'. See Ode 45. Khirka 124.

the value of one barley-grain is still is very paltry the father sold paradise for a paltry sum, well is it for the son to sell it for a

The If

abhorrence.

value of two wheat-grains

paltry.

;

sum

paltry.

still

THE LETTER MiM

421, For the reproof of the adversaries if I care, Lustre, taketh not my way of profligacy and of intoxication.

The

austerity of profligates (disciples and seekers of God), path newly learned,

is fruitless

who am

the

name

ill

what remedy

(for

it)

may

devise

wisdom), king of those distraught of head, call that account that, in being one of little wisdom, greater than all the world I am.

Me, resourceless

of the world,

(of

(O true Beloved !) on Thy forehead with my heart's blood, a great mole depict that they (men) may know that, sacrifice for Thee, kafir of religion, I am.

So 5.

Trust, display ; and for God's sake, pass on So that thou mayst know, in this khirka what a no-darvish :

Who,

Away if

from the drops of my heart's blood, together gather thy skirt thou scratch, to thee the effect reacheth.

;

(badah) signifies

any one Arif, I am. to

my work

what?

fruitless tree.

Useless

the austerity of those

austerity 4.

my wound

Whether I be profligate or whether shaikh (Pir), Of my own mystery Hafiz and of my time, the

am.

blood-raining verse utter to the Friend, me, on life's great vein, with His black eye-lash, lanced.

breeze

For

;

and became

who

not having gone in the path of perfection,

travellers of the

path of tarikat. "

Oriental poets call the beloved " kafir.kish strained by religion).

Khirka.

Hafiz.

Ode 124. Ode 395, c.

See

(kafir of religion,

exercised

one void of religion, one unre-

DiVAN-l-HAFIZ.

422, I.

(418).

this stage (this world) of travel towards the house (my native land, the next world), I go When there again I go, wise and learned, I go.

from

If,

from

If, I

vow

utter

With If

native land,

by the way to the wine-house

return,

(of love),

what became revealed to me, from this travelling and journeying, and the wine-cup, to the door of the wine-house I

the harp

go.

friends of the Path of love drink

Mean

this journey, in safety to

that,

one,

if,

my blood, complaint, to the stranger,

After this (together are) true Beloved)

hand, and the chain-like tress of the idol (the

distraught heart,

;

In pursuit of the desire of

how

long,

how long do go?

His eye-brow like the prayer-arch I see If, again, the curve of and for the sake of thanks-giving, in thanks, I make Bending ( so^r- ) ;

;

go.

that moment, when, like Hafiz, in attachment to the vazir, From the wine-house to my own house (my native land, the next world), happy

Happy

of head, with the Friend

In love's path,

!iX^" signifies: Sitting on two knees

life itself I

;

of the daily prayer.

go-

reckon as naught.

and then bending

till

the forehead toucheth the ground.

This

a part

THE LETTER MIM

423, I.

(420).

Although, from His tress, a knot (of difficulty) hath fallen upon Even so, from His liberality, the solution (of it) I expect.

I I

my work

my face attribute not ? For, like the cup, cheek, the (ruddy) reflection, the heart's blood giveth.

joy, the ruddiness of

Forth from

from power will take the melody of the minstrel on that account, within this screen (of the melody) mine, access be Alas, none.

Me,

forth

night, the guardian of my heart's fold have I been this screen (of dark night), save thought of Him, into that, naught all

Night,

sleep went fortune's eye of favour, that, me, awake a breeze Where,

By His

tale, to

pass.

;

That poet-magician

From

all

the reed-pen,

may make

who, with the sorcery of speech, rain. candy and sugar, I,

In this desert (of love), with a hundred hopes, the foot I planted guide of my bereft heart! (so that I may attain my object), behind leave not. :

When,

in the

wind's thoroughfare, Him,

To whom, may

speak saying

" :

Friend,

see not

word to my Friend,

utter."

" All Last night, he kept saying (double) face and hyprocisy is Hafiz :" (Hafiz replied )" Save with the dust of Thy door, say in work with whom, " :

I ?

7 12

DiVAN-l-HAFIZ.

424, I.

The

friend

of the

(437)-

sweet face; and of the heart-alluring hair: I am and with pure unalloyed wine.

Distraught with the intoxicated eye,

Thou askedest

"Of the mystery

;

of the

covenant of eternity without beginning,

say one word," (I

)"That moment when two cups

of wine,

drink,

will tell thee."

In being a lover (of God), is no escape from consuming and (yet) being content Like the candle, standing I am me of the fire (of love), affright not.

;

Adam

of paradise, I am ; but in this journey (through this world), to the love of youthful ones, I am.

Now, captive 5.

draw (such my dignity

will

couch, (even) the (beperfumed) tress of the

Hur

fortune aid so that, to the Friend,

chattels,

be that)

The

(fragrant) dust from

will wipe.

The mine

of the ruby lip

From

the

O God

Hafiz

10.

beauty

Shiraz

intoxicated eyes that in this city (of Shiraz) I have beheld, swear) that, now, no wine, I drink and (yet) merry of head I am. ;

'tis ;

a city not of

full of

the glance of lovely ones

all six,

purchaser

sigh,

From the heat of fruitless thought, Hafiz consumed The Saki is where that, on my fire, water he may dash ? :

hath the mirror cannot (for fear of defacing

be.

my nature desireth splendour on that account (being mirrorless)

the bride of

mirror have

He who

;

the poor jeweller.

many

From six directions, Not a thing is mine

and the quarry

that account, harassed

it)

heave a sigh.

heave.

THE LETTER MiM

425, i.

7*3

(427).

One shall uplift and a we prayer For the grief of separation from Thee, a remedy from some place night, our hand

;

Went So

from the hand, the sick heart.

that to

its

head, the physician

friends

we may

bring

;

little

and a

shall

make.

shall

make.

help,

little

remedy

we may make.

who, without offence (on my part), grieved; and, me, with the sword and departed For God's sake, him bring back, that purity of heart (reconciliation) struck

;

we may make.

heart

aid from the heart of profligates seek work. God forbid that a fault

;

not,

Difficult is the

through which an idol-temple became our heart, arrow of a sigh (prayer for freedom to God) we shall loose

should make.

5. In lust's path,

strife (against lust)

Withered, became the root of my joy. The Path to the tavern So that in that water and air, springing and growing,

But a

little

work

effecteth the shade of the

fect murshid) : Search for the auspicious

;

shade of the

bud

Huma

and a great shall make.

where

we may make.

of little resolution (the imper-

(the murshid, perfect

lent),

From the note (of melody) went my heart. Hafiz, sweet of So that, with his words and ghazals, harmony and melody,

we tone,

and excel, make.

shall

where

we may make.

DIVAN-i-HAFIZ.

426, i.

(429).

we had

The eye

(of expectation) of friendship from friends mistake that which 'twas Verily,

Let us see, when fruit, the tree of friendship will give Now, we have departed and a seed (zikr va fikr)

and complaint, none made

;

we have sown.

Aside, dignity

Not the way

(usage) of the darvish

discussion

thought.

;

Subtleties passed

(of

put not.

complaint of the true

Beloved, or of the murshid) not, (to narrate) passed circumstances to thee :

The way of thy eye, (This), we knew not

Not

;

and peace,

became the rose-bush

of itself, heart-fascinating the breath of blessing,

(The true Beloved) said

of thy

beauty

Many are

this

established.

establishedest thy heart,

Hafiz

age follow

none, the (tax-) collector,

Probably friends of

The

we sowed.

it,

"To

had.

battle's deceit had,

When, in love for others, thou Hope of union with thee, up

their

own

plucked.

to Us, thou thyself gavest thy heart we sent." :

desire, not the desire of others.

tyrannous, not friendly.

friendship of friends of this age

is like

the faluda (starch, honey, water) of the bazar, plea-

sant in colour, unpleasant in taste. 2.

The seed " signifies The repeating, and See Ode 172.

The second

the thinking of, God's

to discuss with

cussion being contrary to usage.

reflecting on

Him

or on the murshid.

line

Passed circumstances we had

These couplets speak of the murshid. Collector." See Ode 361, c. 5.

5, 6, 7.

name; and

Thee ;

but,

them we discussed

not, such dis-

THE LETTER MJM

427, I.

7'5

(432)-

Bird, auspicious of foot, gracious of message, welcome What news of the Friend ? He Happy thy arrival !

(is)

what

(is)

where

(His) path

be the grace of eternity without beginning the guide of this kafila, (means of) which, to the snare the enemy hath come and to His desire, the

Lord

;

Beloved.

limit hath tale of

me and

Whatever no beginning

my Beloved no ending taketh.

hath,

Since the heart-possessing tress keepeth ordering

which

O 5.

kjiwaja

The It,

bird of

the zunnar (the mystic cord

contrary to the khirka), for,

on our body, unlawful

soul that, from the

at last, into the snare (of

Grace beyond

limit,

face display

Thy

summit

the khirka.

of the Sidra tree, crieth out

beauty), the grain of

Thy mole

bringeth the rose (the true Beloved)

cast.

with generosity,

Thy

;

Elegance, the cypress displayeth and (in its pride) pleasant sake (so that it may be ashamed) forth gracefully move ;

is not.

For God's

He who

blood-raining eye, how is sleep fit? hath a grievous malady that slayeth

To me,

heart-bereft,

For

This

Thou showest no pity I Thou pity me) and

my claim (that (opportune) time. is

;

how said

See Ode 416,

The Sidra is a tree of paradise ; the mansion of Jibra,il. The second lines of couplets 7 and 8 are in Arabic.

this,

inclination for Thy eye-brow, Hafiz have, it is In the corner of the prayer-arch, their dwelling, the Kuran) will make.

sleepeth he

fit

Thou

art

;

and

this (is) the

;

men

of eloquence (or

men

c. 2.

4*2

DiVAN-l-HAFIZ.

428, i.

(426).

lovers, void

Heart given from the hand,

powerless), Fellow-associate of love, boon-companions of the cup of

us, the

of reproach, many have drawn : the eye-brow of the (true) Beloved, our

rose

we are we are. :

wine,^

bow

Since, from

and

of grief, intoxicated, (selfless

last night, the

morning cup thou drankest

we have

work

loosed.

That anemone, that (from eternity without beginning) with the (was) born,

stain (of love), we are.

vexed with our repentance became the Pir of the Magians, " Pure, make the wine for with apology (for our conduct) standing, Say

;

we 5.

guide of the path (the perfect murshid) glance (make), That, me, justice thou mayst give

;

are."

from thee, goeth the work.

for fallen (away)

from the Path,

are.

In the midst of work, behold not (ruddy) wine like the red-streaked tulip and

the goblet

Behold

Thou

this stain (of love) that,

spakest, saying: is

what

on our bloody

"Hafiz!

all

this colour of fancy (imaginary pictures)

The

JUi*

placed.

" ) Say not a false picture (Hafiz replied "a mirror, void of picture)

we have

heart,'

tulip is red-streaked,

;

for, verily,

the tablet smooth (like we are."

and black marked.

i_jj (the colour of fancy) signifies

portrait (taswir) that from fancy cometh into splendour. Hafiz all these colours of fancies, that from thy fancy, come into manifestation state (hal) to another, are what? thee from one

The !

;

and snatch

mystic

Hafiz replied Call not my fancies a mistaken picture (naksh). :

For

heart

tablet,

smooth, void ol

hidden like the mirror displayeth splendour. picture; whatever in it becometh the mirror is void of portrait (taswir), so my heart is void of picture (naksh).

Whatever, thou displayest, that picture (naksh),

displayeth.

See

Ode

371, c. 2.

THE LETTER MiM f

429, I.

With

7'7

(434).

the point of Thy arrow-glance, at For, before Thy sick (languishing) eye,

my I

heart, strike not

;

die.

Within the limit of excellence, is the (lawful) portion Me, alms give for miserable and fakir, I am.

beauty

;

that bird such that, every evening and morning, the roof, the ninth heaven, cometh the cry of mine.

From

make make

Full,

Will

With

the goblet for from love's fortune, youthful fortune to leap, though old ;

am.

my heart's space became full to such my mind, became the thought of self.

the Friend,

That, lost from

Be naught save

a degree,

the account of the minstrel and of wine

a word the reed of

secretary write.

In that tumult (of the resurrection), when another's (state), none asketh, From the Pir of the Magians (Muhammad), the favour (of acceptance before

God),

accept.

like boys, how long (practisest thou towards me) deceitfulness, the apple of the garden (of paradise), and the honey, and the milk (of the

Zahid

With

garden)

With

the wine-sellers, an arrangement I have made, That, on grief's day, naught save the cup (of love), I take.

Otherwise

that bird,

Ode 8.

^jf

416,

whose

cry, every

evening and morning, from the ninth heaven issueth.

See

c. 2.

(Zahid deceit) signifies : deceit attributed to the Zahid in conciliating boys. long, by hidden measures, deceivest thou me out of myself ? Jutlj

The

How How

long like the Zahids, boy-deceiving, me, from myself to the stranger easiest thou

before

See

Ode

377,

sight, the illusory displayest ? c, 7.

;

and

DFVAN-I-HAFIZ. 10.

happy that moment when independence of intoxication, Me, freedom from (dependence on) the king and the vazir, giveth

In the heart, great treasures

have

Although me, poor (and indigent), the adversary regardeth. Off from Hafiz,

When

the Saki

my heart I took at that time my necessary friend became.

THE LETTER MiM

430, i

7 '9

(436).

one and for the cup, Love A hundred times, repentance, I made, (and broke for the lovely

abandon

it)

of paradise, the shade of the Taba tree, (even) to the dust of the Friend's street,'

The garden Equal

The teaching

hint,

of the lesson of

uttered

men

of vision

This piety

wrangling

and the palace

a single hint

not necessary

;

" :

;

(abandoning

complete (enough) for me.

So long

not.

Hur,

make

not.

make

not.

love,

abandon."

of love)

make

not.

For, with the lovely ones (Zahids) of

the city, the head of the pulpit, air and glance^

Mine, never becometh news of

make

of the

repetition

In wrath the Shaikh (the Zahid) said to

Brother

not.

again (repentance)

;

my head (self), my head

as uplifted in the tavern,

make

not.

make

not.

" Wine is In reprehension, the admonisher said forbidden drink not " 1 said : On my eye (be it) ; but to every ass, the ear (of attention) :

;

"The

" :

make

Plr of the Magians (the murshid, perfect and excellent) a story, and acceptable, relateth

not.

sensible,

Excuse, mine,

Hafiz

if,

the

make

not."

the court of the Pir of the Magians (the murshid, perfect and excellent) :

The Tuba

3. In

thy absurdity (about wine) belief

fortune's place dust-kissing of this door,

The

(in)

tree.

way

See Sale's P. Discourse; Odes 19, 88. outward people, who pass years in instruction and

abandon

not.

being taught, people of

vision teach not.

Nay, for men See Ode 4.34,

of vision, c. 8.

a hint

enough. That

hint, I uttered to

you

;

and again

I will

not utter.

7 20

DIVAN-I-HAFIZ.

431, I.

(427).

the head of the wine-house, the morning-lesson (prayer), aside

In the path of the true Beloved, the in-gathering of prayer,

we have laid we have placed.

the harvest (of existence) of ahundred learned wise ones (Zahids),settethfire

This mark

(of

branding) that, (from love) on our distraught heart,

we have

true Beloved) gave, Since, towards this desolate stage (this world), our face

More than

this,

hypocrite

placed.

us, the treasure of love's grief, the Sultan of eternity without beginning (the

in the

we have

placed.

khirka (the garment of austerity), one cannot be a

account of

this, profligately, its (the

khirka's) foundation

we have

placed.

After this to the love of idols, the path into our heart, we give not we have placed. On the door of this house (the heart), the seal of His lip :

That, for the sake of which, the Zahid gave us his hand, Out of purity on the cup's lip,

we have

placed.

Thanks to God that like us, without heart and religion, was That one, whom (as) wisdom-cherisher and learned,

we have

placed.

we have

placed.

we have

placed.

how goeth

last,

this battered

bark (the body),

In desire of which peerless jewel, our

an image of Thee, contented we were like Hafiz, whether Lord! beggar or friendless one, reliance (on Thee)

With

(only)

Whatever

in love,

we have

revealed, Zahids never gained

ourselves in the 4. Outwardly, to array the way of hypocrites. 9.

life

The

second line

Lord

may be

garment

of austerity

by piety and austerity. and inwardly, to be opposed ;

although the beggar, kingly spirit,

we have placed

(established).

it,

THE LETTER MJM

432, i.

(O true Beloved

idol in

(390).

on the workshop of the eye, the form of Thy

form, not

Thy

?2I

saw

;

face,

not

(Formerly), mine was the hope of lordship (now), Thy (high) slavery, (Formerly), mine was desire for empire (now), Thy (high) service, ;

;

in search of

Although

in rein (speed)

Thee, equal

with the

(swift)

Not (even) the dust

of the (swiftly)

in the (dark) night of lished not :

Thy

Hope From

sin (fault) of

From

desire for

tered

moving cypress

Thy

stature,

reached.

Thy dark

eye,

Thy sweet

Thy

mouth's round form,

and of Thy heart-alluring neck,

estab-

life, I

severed,

was,

man

fountain,

what drops

(tears they were) that

fled.

scat-

;

From Thy ruby

On my wounded

north breeze

(dark) tress for the bright day of

the heart's desire, desire for

That, like the wild deer, from

heard.

sought 1 chose

The

drew

the head of

wine-selling,

(lip)

heart,

Thy

what graces

what arrows of glances, Thou loosedest what loads of grief

street,

breeze of the morning

from the

(true) Beloved's street,

For, from that moist land, the perfume of the blood of the

street,

endured.

dust bring;

little

wounded heart I

Over my head, from His

purchased.

perceived.

a (fragrant) breeze like the (perfumed) rose-bud

passed,

For (obtaining) the perfume

The second line may be Which for the sake of (diffusing)

of which, the screen over

my poor heart,

rent.

its

perfume, the screen over

poor heart

rent.

DIVAN-I-HAFIZ.

722 10.

The

oath

by the dust

(I swear) that, without

Thy foot Thy face,

;

and by the

splendour from the lamp of the eye,

light of the

eye of Hafiz, I

saw.

THE LETTER MiM

433, I.

Not

(420).

pomp and

of pageant, to this

ill-fortune,

here

in pursuit of

723

door

(of the

murshid) we have come we have come. .

For shelter from

we and from this way

Way-farers of love's stage are to the climes of existence,

Up The

freshness of

the limits of non-existence,

we have come.

all

Thy down, we saw

and, from the garden of paradise,

;

we have come.

In search of this love-grass,

With such In

treasure,

O bark

of grace (the family of

taza)

where ocean

For, in this

whose treasurer

the faithful spirit

(Jibra,il),

we have come.

beggary to the door of the King's house

Muhammad)

thy anchor of patience ('Ali Mur-

of liberality,

immersed

we have come.

in sin

cloud, sin-cleansing honour goeth (mercy) rain in the court of action (as opposed to theory) black of book, :

;

For

we have come, Hafiz

this

woollen khirka

(of

outward worship)

cast.

For (with love's con-

suming and melting),

From behind

the kafila with the

fire of

sighing (and wailing)

we have come.

'^Or*

(love-grass) signifies

a plant such that whoever hath

(b)

the mandrake.

Muhammad's

family consisted of

near him

kindly treated by

all.

his daughter.

Fatima,

(a)

and son-in-law.

Ali

cousin

Hasan and Husain Zainab and Kulsum

grand-sons.

grand-daughters.

Muhammad

and the next four are

In this path

no entrance

called Sl-i-Iba,

"the offspring

of the cloak (of protection)."

for the khirka (of hypocrisy).

5A2

7 24

DIVAN-I-HAFIZ.

434, i.

Evil (of any)

utter not

;

(430).

inclination to the injustice (of any)

we make Black, the face of any one

;

and

blue, our

own

it is

man

The counsel

in deficiency or in excess the defect of the

show)

(to

the rich

religious garment,

we make Evil,

not

not,

poor man, or of

that evil

work

we do

not.

we make

not,

all,

In the sight of way-farers, we happily urge the world (of our time) Thought of the (precious) black steed, or of the golden saddle,-

the book of knowledge, fallacious writing (like worldly sages) we write not Confounded with the page of magic, God's mystery, we make not.

If of

That

the cup,

prohibition, the zahid make,

to his wine, pure

that

best,

and refined, attention,

we make

not.

we do

not.

we make

not.

with dignity, the draught of profligates, the king drink not. By way of truth with splendour, work of his

If.

The sky

shattereth the bark of the Lords of skill

Best, that,

this

an envious one spake evilness

(To the

suspended ocean (the sky), reliance

friend) say

;

and thereon a friend grieved,

Happy, be

for to the fool, the ear (of attention)

we make Hafiz If,

The second

We 8.

See

the

enemy

utter falsehood as regards him, (exception) contention with the speech of truth,

with truth, he spake

line signifies

dishonour neither any one nor the religious garment.

Ode

430,

c. 7.

not.

we take not we make not. ;

THE LETTER MIM f

435, i.

With the "

true Beloved, a covenant

The well-wishers

725

(431)-

mine that

of His street, (dear) like

As long as

my own

(precious)

body,

life

heart,

From

behold

moon

that

When

Khutan, the splendour of

have.

to the desire

have?

design upon my heart, a hundred armies of lovely ones ambush make, hamd-i-llahu va-1-minnat," an idol, army-shatterer (the true Beloved) I have.

watcher for God's sake, to-night, a while, thy eyes close For, with His silent ruby lip, a hundred secret words, !

When in the rose-bed of his favour, I proudly move Inclination neither for the tulip and the wild white rose

eye and the luminosity

and wish of my heart, a khilvat, I have gained, the malice of evil-speakers in the assembly, what care (is it that)

If in

have

hold."

;

heart,

I 1

that candle of Chigil (the true Beloved), the purity of the khilvat of

life-

Mine,

Praise be to ;

have.

God

the pleasant tasting wine

None hath a beloved

nor for the narcissus, I have.

the wine-house, forbid me not the abandoning wine-cup, a heart, promise-shattering

learned Pir

For, in

;

like this

and mine, Beloved that ;

have.

the Friend like the picture I have. :

In the house, mine is a cypress (the murshid, perfect and excellent) in the shade of whose (lofty) stature, Independence of the cypress of the garden, and of the boxtree of the sward I

2. Chigil (in

Khutan 4. 9.

Turkistan)

Praise (be) to

From

renowned

for the beauty of

its

women.

in Tatari.

God and thanks

that time

when the

lover of the true Beloved

became.

have.

DlVAN-l-HAFlZ. 10.

Of the

seal-ring of His ruby

express

When it

mine

that)

is fit

that a Sulaiman-like boast

should

the ism-i-a'zam (the great name), of Ahriman, what fear (is I have.

After abstinence like

What

lip,

grief have

notorious for profligacy Hafiz became, Aminu-d-Dm Hasan, (as patron), in the world

this,

when

10.

11.

Sulaiman's seal-ring was inscribed with the ism-i-a'zam, the great controlled. See jinn, man, wild beast, and bird were subdued and

Aminu-d-Din was the secretary and keeper

of the seals to Sultan

name

Ode

have.

of God; by it, div, 189, c. 2; 443, c. 3.

Uvais (See

Ode

204).

THE LETTER MiM

436, i.

Who am

that,

Thou doest

727

(438).

over that fragrant (noble) mind, I should pass: O dust of Thy door the crown of my head, be

favours.

heart-ravish er

slave-cherishing, taught

For to Thy watchers,

this idea

never

holy bird (the perfect murshid) For, to our goal, long is the Path

;

will

Thee who ? I

Say,

impute.

thy blessing the guide of

new

to journeying,

path,

make

;

morning breeze my service cause to reach (the murshid), Saying: "Me, at the time of the prayer of morn, forget not." !

Happy

that day, when, from this stage (this world),

chattels (of existence) I

And, from the head of Where went he ?)

Thy

street,

news

of me, the

bind up

companions ask (saying

;

Me, the path to the special place of khilvat, show, so that, after this, with Thee I may drink and again the world's grief suffer not.

Wine

;

Lofty,

Hafiz!

The

it is fit if,

tears,

eye

first line signifies

Who am 2.

and world-captivating. Speak mouth the ocean-king may make. thy

the rank of verse

that, full of pearls,

With

;

thy search for the jewel of union,

make an ocean

;

and, in

it,

recollect

me ?

dive.

that he of fragrant

mind should

HSfiz expresseth his surprise at the generous treatment that he received from the chief of the time who, till then, had neglected him.

Kudus

(holy) signifies

ruhu-1-kudus, the holy

spirit.

DiVAN-l-HAFIZ.

437, i.

(382).

Me, Thou beholdest and, in a moment, my pain, greater Thou makest Thee, I behold and momently my inclination for Thee greater becometh. ;

;

For

my state, Thou askest not what mystery Thou hast, I know not my remedy, Thou strivest not perchance, my pain, Thou knowest

Not

the

;

way

not.

that me, on the dust, Thou shouldst cast and pass on and again my state ask, so that the dust of Thy Path, I may

is this

Pass by (me)

;

become.

From

off

Thy

that very

skirt,

keep not

hand, save in the dust

(of

the grave)

and,

;

moment,

When, over my

dust

(in

Thou

the grave),

Thy

passest,

dust will

skirt,

seize.

From

grief of love for Thee,

givest

till

when

breath

(of life)

descended.

Breath,

Thou

Forth from me, destruction, Thou takest: Thou sayest not:

Breath, bring

forth."

One Thy

from Thy (dark) tress, my heart I sought and a cup of Thy ruby lip, again I drank.

night, in the darkness, face,

beheld

;

Suddenly, Thee, into heart)

On Thy

went

lip,

bosom,

drew

;

and, into the curl of

Thy

tress,

(my

When, without

lip I

placed

us, in

;

and, soul and heart,

made

sacrifice.

the desire of verdure and of the plain, moving

Thou

wentest,

Flowing, on

yellow (grief-stricken) cheek, becometh the red (bloody) tear.

Hafiz, kind be Thou.

When

on Thy

part,

warmth

the I

enemy

"Thy life surrender:" enemy cold of breath, mine, what

say

see, of the

fear?

The

first line

may

Suddenly Thee

better into

be rendered I drew ; and

my bosom

into curl

went Thy

tress

;

THE LETTER MiM

438, I.

Not

that profligate

that

7 29

(439).

abandoning

Beloved and of the cup

of the (true)

make

An I

act like this, the muhtasib

knoweth seldom do

who, years, censured the repenters

Repentance

The

of (drinking)

wine

(precious) pearl-grain

sea

There,

(of

;

mad

(am) the diver

;

shall

I who, Greed

make.

be,

the wine-house

(is)

the

head,

plunged

;

(it)

up-lifted, let us see,

where

shall

treasures of the ruby and of the pearl of tears, I, who have Desire for the bounty of the sun, lofty of star, how may

make.

wine-drinking),

in the rose-season

love

beggary, have

me Many a

the tulip

;

make

make ?

make

hand the imperial treasure,

for the revolution of the sphere, mean-cherishing,

Cup-taker

intoxicated,

the narcissus

;

how may

the

name

of impiety, on

;

complaint,

have.

Lord

In the rose-season, thou speakest

am going

shall

whom, judge

saying:" Zahid be

;

may make.

the Friend's grace approve of (casting) lovers into the fire (of hell), I am (even) if, on the fountain of Kausar, glance

Closed of eye,

If,

pure like this I become from shame of the face of the rose,

like the fruitless willow,

After

this,

The muhtasib

my head

uplifted I

(censor of morals) signifies : Muzaffar, Governor of Shiraz.

Muhammad

In contempt for his oppression and hypocrisy, the

make.

shall

With eye and head

make

but, accept) so that, counsel with the lovely one and with the cup,

(thy order, I

title is

given.

when make ?

DiVAN-l-HAFIZ.

73 10.

When

with the water of grace, the breeze washed the bud of the rose, Me, crooked of heart, call, if at the page of the book (the world), glance,

Dust-stained with poverty though I be, of my spirit, be shame, of the sun's fountain, my skirt wet If, with the water (of liberality)

The

credit of the sky's

compact and agreement

Compact with the goblet,

establish

;

make.

-I

make.

is not so great condition (covenant) with the cup :

O my

bold one, city-upsetter (the true Beloved)

make.

a moment, the rein draw

back,

with

that,

pearls,

Not worthy

face,

full

it)

conduct

as in

the

of profligacy. Now, of other (work) wherefore fallen, thought

" :

my own

way

by whom,

it,

But, lip giveth." see not, credence how shall-^

make

desire I

may make. is

Shah Mansur, I am. Far, it is not if, desire of dignity, over the (resplendent) king of the East (who

that one

The second

14.

Last night, to Hafiz

II.

make

the sun), boasting,^

gained, the promise of to-morrow (the day of resurrection) of the admonisher (the

The slave With the

make

to-day, the paradise of the cash (of union with the true Beloved)

Zahid), reliance, wherefore shall

Not

Candy Thy ruby

mouth,

From fortune, the corner of the prayer-arch of Thy eye-brow, So that, in it, morning and evening, love's lesson by heart, I,

and of may make.

(red) gold I

have

Last night, they said

So long

and (ruddy)

(pearly) tears

Thy path

Since (into

15.

Thy ruby

(lip)

line occurs in couplet 20.

the second line,

add

What was

be was.

fit

kept giving false vows

that belief in these

The second line (in part) occurs in c. Shah Mansur. See Ode 167, c. I.

21.

its

idle tales,

make.

;

THE LETTER MiM

73 [

20. Resourcelessness notwithstanding, black like the If,

of the

bounty

of the sun, lofty of star,

moon be my

face,

acceptance,

What madness is austerity in the rose-season Hafiz keep sense that I may utter an a'uz (God defend me) and thought of !

;

gacy)

20.

The moon

make.

other (profliI

may make.

black from the spots otr her face.

5*2

732

DlVAN-l-HAFIZ.

439, i.

Where, the glad

(435).

tidings of union with Thee, so that, from desire of I

The holy

love

By Thy

Out from

bird (of paradise)

swear) that,

;

life,

from the world's snare,

me, Thy

desire of lordship of existence

slave,

Thou

Ode.

rise.

call,

and dwelling (both worlds),

from the cloud of guidance, the rain (of mercy) cause to arrive Before that, from the midst, like a (handful of) dust,

Lord

rise?

may

the face of the slab of the

tomb

of Hafiz at Shiraz, are inscribed the lines stated

below

rise.

THE LETTER MiM f traveller!) at the

(0 holy

not

sit

that

head of

by thy perfume, dancing,-^

Though So that,

one night me, close in Thy embrace take, morning, from Thy embrace, young

Say

" This

He who Say

" :

day

be; be.

of upspringing (the resurrection) Ahmad calamity-stricken, full of sin

(Muhammad)

be."

intercessor,

my body,

Ali! to-day

by love day of

(the

for thee alive

resurrection),

by the pure

hath not All's friendship, kafir is ; Zahid of the time, be ; or say Shaikh of the Path

To-morrow

rise.

of the world (All) be; and (thus) King grace of Ilah (Allah)

of the Kljariji-order, do they purchase for a barley-corn " Mountain to mountain (Kaf to Kaf) the shelter of the hypocrite

Since, on the

may

King

in the protection of the

(314).

Not a thousand Say

rise.

may

old,

in the

heart! the slave of the

Ever

tomb, without wine and the minstrel,

439a. I.

733

" !

soul of the

Imams,

conjure thee)

witness be.

The tomb of the eighth Imam, the Sultan of religion, With soul, kiss ; and at the door of that court,

Riza, be.

The power to pluck a rose from the rose-branch, (ancestors of Riza), reacheth At least, at the foot of their rose-bush, (Riza) grass (worthless)

This

Ode

439.

not found in

in praise

Major

Jarrett's Persian text of

of Ali Ibn

Abu

Hafiz

;

but

Talib, the fourth Khalifa;

and

No. 314

Ilah

The

used for Allah (God).

hypocrite

the sunni.

Khariji signifies an order of darvishes. 5.

The Imams are

The tomb

the twelve

Imams

Imam AH Must Riia

of the family of

AH.

(6. 769, d. 818)

Mashhad

(O Hafiz I) not

Khurasan.

;

be.

in the Calcutta-text.

of his descendants the

by the Shiahs.

thee

See

Ode

Imams, revered

DiVAN-l-HAFIZ.

734

(0 true Beloved !) think not that, from the dust of the head of Thy By the sky's tyranny or by time's violence, (to choose employment)

sweet

Idol,

That,

motion

like Hafiz,

arise

Then

and Thy (lofty, cypress-like) stature display I and of the world may rise.

the path of service of the king Ali, follow Path like men of the Path

(be) black

of Hafiz's

Who,

death

obtained from the following quatrain

men

in the

dust of Musalla, his abode

(in

death) he made,

His date, from the dust of Musalla, seek. See Ode 439. The date of death is given by the words in the last couplet. From

the abjad

we have

2o 621

be.

of spirituality is Khwaja Hafiz, from the light of glory, was a (luminous) candle.

When,

4393. The lamp

rise.

life

in the

The date

;

from desire of

The man of God, who is the Zahid, piety-seeking, Whether the garment (be) white, or whether the garment HSfiz

street,

THE LETTER MIM

44O, I.

735

(440).

At the time of the evening-prayer of strangers when weeping With moans like a stranger, my tale, I compose.

the

memory

of the Friend

That, up from the world, the

From

the country of

stranger divine Protector

and

begin,

(native) land so bitterly I'weep, of journeying, I cast.

way and usage

(true)

Beloved

;

not from the cities of the

Me, back

guide of the Path

banner, again

exalt.

may

Save the east morning breeze and the

The

being a Pir, reckoning how may wisdom take, When, again, with a child-idol at love I play.

O my

companions, cause to reach.

for God's sake, a little aid (give), so that,

In the street of the wine-house,

friend

(cool) north

save the (fleeting) wind,

for,

wind,

my companion

breeze

dwelling is our water of life, from the dust of Shiraz, me, a fragrant perfume bring.

While absent from Shiraz, Hafiz composed this Ode, and of rapine, the world becometh with

Full of water

uj*^* (Muhaiman)

One who 5-

cr^r./? to I

air of the Friend's

tears

;

and the boisterousness

waters, a preventer of travel. 3.

recogniseth none none.

signifies

saveth another; God.

<->'-

(to take up the account) signifies inquiry of something, since the work of Pirs (or of old men), not, my being a Pir (or an old man), how will wisdom regard ? :

make

Here, Pir signifies (a) Pir, Shaikh, Murshid. :

(b)

an old man.

6. saba, the east

dabur,

(morning) breeze.

west

bad-i-shumal, the north wind. south janub

of its

DIVAN-I-HAFIZ. Forth came

Complaint may

tear I

;

and told

make

my whom ?

crime face to face (publicly) of

From the harp of Zuhra, I heard that, at dawn, it said The disciple of Hafiz, sweet of note, sweet of voice

household, the informer

am."

is.

737

THE LETTER MiM f

441, I.

Although

Whenever

Thanks

God

recollected

the limit of

Thy

face,

made, young

that whatever, from God,

have become, I became.

sought,

prosperous

spirit,

In eternal fortune's

With the cup

(441).

old, shattered of heart, powerless,

highway

the fruit of fortune enjoy

;

first (in

eternity without beginning) of the

news was mine

went.

for,

Beneath Thy shade, the bulbul of the world's garden

became.

to fortune's throne,

of wine, to the desire of the heart of friends

young rose-bush

word and the cry of

the world no

In the school of grief for thee (O murshid

)

a subtlety-knower like this I

From From

when

that time

the calamity (wound) of

last

age of

this world)

heart, the door of reality became opened that day of the dwellers of Thy court, the Pir of the Magians,

When,

The

first line signifies

became.

Thy eye reached me,

end of Time (the

the terrible calamity of the

_To

became.

safe

became.

In eternity without beginning, non-existent

was

;

and

of this illusory existence,

had no know-

ledge.

O murshid alone, 6.

not from non-existence, did

akhir-i-zaman (akhiru-I-zaman) signifies

The end

Each

have.

thy favour

of the

moon, the

last age, the

end of time, the

of the following seven planets hath (in order) 2.

The

bring every perfection that

of time.

daur-i-kamar signifies

The age

acquired.

Mercury. Venus.

present age

Mars.

had

last of the

(or will

seven ages of the world.

have) an age of 7,000 years

Saturn.

The Moon.

6. The Sun. 4. Jupiter. daur-i-kamar, the age of the moon, the end of time.

In the cloister of the Magians, the door of reality opened to

;

the monastery, no profit was

73 8

DiVAN-l-HAFIZ.

the tavern (the stage of divine knowledge), me, fate consigneth (so that,

thence, profit and advantage I as like this (a sage) I go

As much Not

and months,

old in years

(Who,

swiftly,) like (swift)

life,

may

reap)

and

;

like that (a -zahid)

the faithless friend,

passeth by

from

was,

(grief of) that, old, I

10.

became.

Last night, me, glad tidings, he (the Pir of the Magians, the perfect murshid) "

gave, saying "

Come back;

8. iJl^a.

for the

Hafiz

pardon of thy

(consignment) signifies : an order regarding any one.

to write

sins, surety

became."

THE LETTER MlM

442, is

Full of strife

From time

(443)-

what that, in the age of the moon and iniquity, all the horizons,

This tumult

739

(the

end

the day of prosperousness every one seeketh that daily, worse^

of time),

see.

Difficult this is

All in strife

see?

and struggle with the mother, the daughters

All ill-wishers of the father, the sons

Neither hath brother any pity for brother Nor for the son, the father's compassion do ;

For

fools, all is

sharbat of rose-water and sugar;

All of blood (of grief) of the liver, the subsistence of the sage

The Arab All on the

steed, galled beneath the pack-saddle neck of the ass, the golden collar

The counsel

of Hafiz, hear

;

Khwaja, go

;

goodness, do

For, better than the treasure of jewels this counsel,

5. 7.

" The age of the moon." See Ode 441, c. 6. The second line describeth the marks of the jjj (worse)

resurrection-day.

contracted from Jjj

Ode 549, c. 2. When Persia was invaded by Timur Lang

See

Sahib Kiran

1387, Hafiz

composed

this

Ode.

5C2

THE LETTER NUN CJ

74'

o The

Letter Nun.

443, I.

(449).

Displayed from the garden border hath become the diadem of the Sultan, the rose (the true Beloved) :

Lord

to the cypress arrival happy be !

and the jessamine

(disciples

and lovers

of the Path), its

In his

own

(proper) place,

Since now in his

own

happy was

this imperial sitting (the Sultan, rose)

(proper) place, every one sitteth.

Sulaiman's seal-ring, news of the happy conclusion give, (of power) of ahriman (the enemy), the ism-i-a'zam

Whereby, short the hand made.

Be prosperous of

to eternity without end,

Every moment, with the perfume the perfect murshid) bloweth

"The rose" may (a)

Ode

4. ,_p)0

mercy, the breeze of

felicity (the

words of

praised one.

189,

2; 435,

may

attain their desire.

c. 10.

iJU. (the dust of whose door) signifies

the perfect cr>

signify

the second line, add So that by His arrival, they

See

house (the world), from the door

the murshid.

(b)

this

which,

man.

ol^(the breeze of

Yaman)

speech that, from the perfect poureth.

signifies

man

ariseth

;

and

into the

hearer's heart,

It is fit to compare the words of the murshid with the breeze of Yaman. This couplet referreth to the Hadis; and to Uvais Karani (d. 657).

the recollection of

God

74 2

DiVAN-l-HAFlZ.

The majesty

Pashang's son, Afrasiyab, (king of Turan) and his world-seizing

sword, In

all

king-chronicles, the tale of the assembly

is.

Obedient to thee, became beneath the saddle, the chaugan-steed of the sphere, the ball strike. O royal horseman since to the field (of sport) thou hast come, !

The stream The tree of

After this

of the country is the

water

thy sword

(lustre) of

justice, plant thou: the root of ill-wishers, tip-pluck.

despite the perfume of thy sweet nature,

if,

From

Iran's plain, the musk-pod of the musk of welfare of Iran) ariseth (and departeth).

(Iran)

Khutan

blossometh not,

(the well-being and

Expectation of sweet splendour, the corner-takers (recluses) make, Aslant (in pride) place the cap and, from thy face, the veil up-pluck. ;

10.

breeze! to the Saki of the banquet of Atabak (the praised one), prefer the request,

That, from that cup, gold scattering, me, a draught he

Ever be prosperous this house of the world ; For from men of God, whose creation is of dust, words recollection of

This couplet

For

its

is in

God

of divine

give.

knowledge and truths that give

momently heard.

praise of the world, which, from

joy, all grief is

" The world

are

may

men

God,

apparently improper.

a carcass ;

its

seeker,

" (filthy)

dog.

Verily, this mean world is for him, who recognised its truth, the field for the next world. To men of God, this world is the descending place of divine favours, and of endless manifestations.

To men

the world, contrary to this and wholly calamity, it appeareth, just as the Nil was deand the mercy of the Lord of lords to the Israelites.

struction to the Egyptians

Abdu-1-lah Ansari saith " Ansari the world

" Not a place

is it

is a dust-heap wherein the wise sow " wherein the foolish wander.

Abu-1-Ma'ani saith "O distraught one the world is what ? " " 'Tis the illusory, truth-showing ; it is not the truth, illusory.showing. :

10. t-WJ'l is

derived from

Shiraz.

(father)

and *-&

(lord);

was a

title

of the

Governors of the Province of

THE LETTER NUN (In love-playing)

drink wine

II.

Saki

murshid!

with (my own) reason,

743

li)

consulted.

said

Hafiz

according to the word of the trusty adviser (reason), wine give.

in the explanation of truths, strive so that,

with the permission

of the

trusty

demand. So hath my perfect reason ordered. Although, from love's descent, reason knoweth its own destruction, it denieth not love; and, in it, planteth its heart. For, verily, it knoweth that, though in the beginning it is ruin, in the end it is thirst-quenching. Seest thou not that the lofty companions of Muhammad, and the great tab'in gave to destruction their body in the contest with the Kafirs and wicked ones ; and, yet, into the prosperiadviser,

may

from thee

this sense

ty of the last world, their pace extended .

That trusty adviser giveth no advice save be his. Perfect reason

that which to

murshid) accepteth.

its

own

in the true

ruin consenteth

Path, though in that Path, injury ;

and the answer of the

crier (the

DiVAN-l-HAFIZ.

744

444, 1.

light of

(448).

eye (the holy traveller)

"Since thy cup

for

(of love

God)

a matter there

is full

;

hear

is,

others to drink; and thyself

cause

drink. old men utter words to thee, I said that old thou mayst become, counsel

With experience,

son

hear.

the sensible one (the philosopher and the man of reason), the chain, love's hand placeth not Thou wishest to draw (through thy hand) the tress of the Friend, sense< abandon.

Thee, intoxication's delight, the rosary and the khirka (men of outward forms hypocrites) give not

;

In this matter, of the wine-seller (the murshid, perfect

and excellent) blessing

demand. 5.

and property, for friends (lovers of God), need is none ransom for the (true) Beloved (make), counsel the hundred lives,

In respect to

life

In love's path, Ahriman's temptations are many and to Surush's message the ear of the heart ;

hear.

Sense keep

Ruined became subsistence

harp

the wail (of grief)

;

put.

remaineth not the means of joy

draw out

;

drum

;

exult.

void of pure wine, be not thy cup Saki (perfect murshid) an eye (glance) of favour me, dreg-drinker, !

On !

("*?

(the light of the eye) signifies

(a) the (b) (c)

As "

Beloved (true or murshid.

make.

illusory),

disciple.

long as youth remaineth, do thou, by devotion and worship, take up the advantages of youth and to others cause advantage to reach.

The cup

may

signify

;

the cup of discipleship. 2.

accepting counsel, thou wilt

by way

wisdom become

old.

Like the old, sensible thou wilt

become. 7.

O harp and drum (O old man, bent backbone, to the wind youth given, hand and foot useless become),

Youth's season remaineth not.

of stature,

bewail

back without

THE LETTER NUN When, in the gold scattering kaba, thou, To Hafiz, wool-wearer, (Safi) one kiss,

i, 2, 6.

i, 8.

ii/ u"j* listen.

oy 'drink. *Jf>

abandon.

v_^ile

demand.

listen.

^M**'

exult.

1^3 present.

745

intoxicated, passest,

present.

OiVAN-l-HAFIZ.

445, i.

(452)-

One lofty of stature, bold, picture-player Made short the tale (of renown) of the long

heart

o f mine of mine.

austerity

thou sawest at the end of old age, of austerity, and of knowledge, the eye of the beloved it did, o f mine?

What, with me,

account of the water (tears) of the eye, seated on the top of the distress),

Because,

in all

horizons (climes),

(the

water of

eye)

made revealed

mystery

(To myself) cealed;"

said

Intoxicated,

" :

With

the tear

the Friend

;

the garment of hypocrisy, love's trace,

and made manifest the mystery and recollection of

the

m ine.

The informer was 5.

fire (of

;

con-

of mine.

rivals (lovers),

maketh not

His mention (be) for good, the Saki, the wretched-cherisher

of mine.

The destruction of my faith, I fear. For taketh, The prayer-arch of Thy eyebrow the presence (essence)

of mine.

prayer

candle (consuming and melting) I weep, myself, like the laughing Till I see what with thee, O heart of stone, maketh (worketh) the consuming of mine.

Now, picture on water I depict. the illusory truth with the becometh long associated

With weeping, a

How

That moment when

an end reached Mahmud's life, soul, and saying

his Bitterly, he kept surrendering

Where

art thou) of

6. 7.

See

Ode

249.

The prayer-arch of Thy eyebrow taketh my The laughing of the candle is its light. weeping

From

faith.

melting.

the lover's heart, departeth not,

even

in death, the recollection of the beloved.

mine

Ayaz

mine?"

THE LETTER NUN () 10.

O A

Lord

when bloweth

perfume

Zahid

747

of His

that breeze, from whose fragrant breath mercy becometh the work-doer

(equal are we)

when a work

mine

(favourably) proceedeth neither by prayer of thine;

Nor

also, (by) the nightly intoxication

and consuming and supplicating of mine.

With

grief

Hafiz burned.

breeze

his state,

say

the King, friend-cherisher, enemy-destroyer,

O f mine.

502

DIVAN-I-HAFIZ.

7+8

446, 1.

As much

(454)-

grief (of love) to the physicians,

uttered,

(Me) the wretched stranger they remedied not.

own

Not with

its

the desire of the watchers, be not

Lord

seal is love's casket

;

That (haughty) rose that, momently, is in the power of a thorn, " Thine be shame of the Say (poor) nightingale !" :

Lord

safety, give so that again may see of lovers, the face of the beloved ones.

;

The eye 5.

the Friend, (love's) secret pain, we told; Pain from the physicians (beloved ones), (love's) pain, one cannot conceal.

Benefactor (beloved)

Of those

portionless,

at the tray of union with Thee, at last, shall we be ?

how long

The If,

disgrace of the world, Hafiz would not have been, the counsels of admonishers, he had heard.

their desire, exclude

According to

Because, without thee, thy lover art fallen

t_~sr*

signifies

Beloved

Sometimes

not from union with the Beloved.

restless

and powerless; and thou,

into the thorn's power,

t_-^;6.

me is

the lover. beloved.

excluded from union with Thee, and satisfied with separation, my desire cause me to reach.

shall

THE LETTER NUN

447, i.

749

(450-

O Thou, whose face, moon in appearance, (is) the fresh spring Whose mole and down (are), the centre of grace, and the circle

of beauty; of beauty

Hidden in Thy eye full of intoxication the fascination of sorcery Revealed on Thy restless (floating) tress, the (calm) rest

Not a moon shone like Thee from the mansion of goodness Not a cypress arose like Thy stature from the stream

grace,

Ever, with grace, from the midst of life nature's nurse, in the bosom

Thee, cherisheth with care

Fresh and fresh it

of beauty.

in the world,

of beauty.

the (dark) violet (hair) about Thy lip, for that reason, keepeth drinking the water of life from the fountain- source of beauty.

j^ (dayyar) jUj

;

Hafiz severed desire when he seeth Thy equal There is none save Thy face in the land

of beauty.

became the age of heart-ravishingness; of beauty. expanded became the season

From the snare of Thy tress, and the grain of Thy mole, Not a bird of the heart remaineth, not become the prey

That

;

darkish beauty, joyous

By Thy By Thy 5.

(diyar)

signifies

one.

any

the land.

;

of beauty.

DiVAN-l-HAFIZ.

448, i.

(451).

Joy-exciting and repentance-shattering became the spring and the rose With the joy of the face of the rose, grief's root from the heart up-pluck. :

Arrived the morning-breeze from passion-possessing (love), the rose-bud, Out from itself, went and on itself the shirt rent (blossomed). ;

;

Heart

from water-pureness, the path of truth learn

;

In uprightness, from the (free) cypress of the sward, freedom seek.

With

this jewel and sweet smile, the bride, the rose-bud heart and faith ravished. Exactly, in an excellent way,

The

shriek of the distraught bulbul, and the scream of the hazar, For the sake of union with the rose, forth from the sad house (of mourning)

came.

violence, the tresses around the rose, behold: the face of the jessamine, the curl of the tress of the hyacinth, behold.

Through the breeze's

Hafiz from the cup, the tale of time's story seek According to the word of the minstrel and to the decision of the of knowledge. !

pure water, whatever

;

appeareth and

outwardly, myself, make. 5.

For his own beloved, every one was weeping. Hazar is a nightingale with a thousand notes.

Pir,

possessed

not hidden from the eye, even so, inwardly and

THE LETTER NUN

449, i.

75 1

(455)-

Like the rose, momently, by thy fragrance, the garment of Rent, I make from collar to skirt.

Thou mayst say

The

rose in the garden, beheld thy

(Since) like the intoxicated,, the

From

the

garment on

its

body,

of grief for thee, with difficulty,

power

body

bear

body,

;

rent.

life

But, from me, the heart easily thou tookest.

At the word

enemies (watchers), away from the friends

(lovers), thou turned-

est;

With

enemy none becometh.

the friend,

from

not, so that,

May

ascend

in the

Thy body Thy head

breast, the sigh liver-consuming of the window.

smoke by way

garment, like (sparkling) wine in the cup:

in the chest, like (hard, red) iron in (pure white) silver.

candle from thy eye, rain tears like the cloud For, manifest to the people, hath become the consuming of thy heart. !

;

heart, shatter not;

For

thy tress-tip,

Since to thy

it,

under

dwelling

foot, cast it

not;

hath.

Hafiz hath bound his heart, work under foot, cast not.

tress,

In this way, his

its

75 2

DiVAN-l-HAFIZ.

450, I.

When

(456).

reach His skirt) the dust of His path,

(to

become, His

skirt

shaketh from me :

To If

say:

before Him, like the candle, I die, at I grieve, His tender heart is grieved I

eye,

grief,

laughcth like the morning

against me.

desire

Friends

my I

will

Hafiz

;

and

sweet

His blood, I. So that when it happeneth, or justice (revenge), He will take from me. for

take from Him;

tales

life in

my life, I gave He keepeth back

for a trifling matter,

like Farhad,

Many

blood,

for His mouth, behold

How

Say:

" At last, Him once fully behold :" spake saying " thou wishestthat a stream of blood should pour said Perchance (the eye) from me."

Thirsty for

If,

from me,

displayeth His hued cheek like the red rose, (Thy face from others), conceal:" (In grief at that), His face, He say: from meconcealeth

every one,

To my It

"(In love),

He turneth^

heart, return," His face,

bitterness issueth,

there

from me. is

no fear

remain behind

For, if in this way, love's lesson thou read, every corner, love uttereth tales !

;

me.

conclude.

In the second line, "

me "

refers to Hafiz.

THE LETTER NON

451, j.

753

(457)-

(0 true Beloved!) for God's sake, with khirka-wearers (hypocrites), little sit From resourceless profligates (inwardly pure and clean) Thy face, conceal not.

;

In this khirka (of the austere zahids), is many a stain : happy the time of the kaba of the wine-drinkers (void of stain)

Thou art of delicate nature and power hast not (to endure) The hardship of the handful of ragged garment-wearers. ;

Among

these Sufi-like ones, a pain

(of love)

see not,

Pure be the pleasure of the dreg-drinkers!

Come

of these hypocrites, behold of blood (ruddy wine) (Like) the flagon, (they have the) heart ;

and the deceit

;

(like)

the harp,

(they are a-) twanging.

When When The

veiled, sit not (by shewing Thyself) me, intoxicated Thou hast made, cause not to drink. hast sweet Thou the me, poison me, given, draught :

wine-hue and the intoxicated eye, open For, from desire of Thee, foaming is the ruby wine.

lip of

the heart-ardency of

For a heart

like the

Hafiz

full

of caution be

seething caldron, he hath.

Than

devotion, the deceit and treachery of profligacy is better. In private, they are engaged with the delight of love of sensual pleasures ; which is the cause of 5. the bloody heart ; and, in public, they make tumult and uproar and woe is me 2.

754

DiVAN-l-HAFlZ.

452, i.

the thought of wine

Than

end^

Let us see the

The Say

and

of the cup,

grief, suffer

;

people), hear not

more pleasant-^

what will be ? what will be.

heart's grief how can one suffer, " Be neither heart nor time,

Wine, drink

(473).

not

when time remaineth

not,

what

will

the counsel of the imitator (the adviser of the

;

the speech of the (common) people (of this world), credit

the bird of

little spirit,

say

" :

Thy own

grief, suffer."

what

will

For, on

(the

bird),

The 5.

pity of that one

Verily

('tis)

who

what

planteth the snare

will

best that thy hand-toil be expended according to desire what will be. that, at last, to one desire un-attained ;

Thou knowest

Last night, the Pir of the tavern (the murshid) kept uttering an enigma Of the line of the cup (of love). "('Tis necessary to see) the end,

what

From

the Path, Hafiz's heart

ghazal

"The (a) (J)

bird of

took (seduced) with the drum, the harp, and the

Let us see, the requital of

will be."

little

spirit" signifies

ill-name^

what

will be.

an outward man. one who feareth the violence of the beloved.

,.b (snare) signifies

sensual desire and worldly delights.

the seeker of not,

God, who,

in respect of himself,

searcheth

;

and, to the mercy of God, cometh

say In our path (which is a highway) God hath, for the sake of temptation and trial, laid the snare of sensual desire and worldly delights. That one, who planteth the snare, for the prey what pity hath he ? God Most High, made us, with the perfection of meaning, lofty of head. Then, for the sake of our trial, He cast us into lowness. :

is the search for God and, in his heart, is passion for the Absolute Existence engageth not in delights, and casteth not the work of to-day to to-morrow. In whomsoever, the search for God is not, becometh centered on worldly delights and lusts.

whomever

THE LETTER NUN

453 i.

Knowest thou what fortune loved

755

.(158).

Be-

'Tis beholding the sight of the (true)

is?

In His street, beggary to royalty preferring.

Easy

to sever desire for

it is

(Only with)

difficulty,

life.

But,

(friendship)

for friends dear

as one's soul, can one

sever.

Like the (folded) bud, with a straitened heart, to the rose-garden, And, there, my garment of good fame, will rend

will

;

Sometimes, like the breeze, hidden mystery with the rose Sometimes, from the bulbuls, the mystery of love-playing 5.

;

will hear.

lip of

the (true) Beloved

For, at last (in the next world), thou mayst be distressed gnawing (in regret) of thy own hand and lip.

(wearied) with the

First (in this world),

give not up

from the hand, the kissing of the

will utter

The rending where

4..

From

w*i*"^

of the

;

garment

good fame

love's fire,

state

(to kiss) signifies

(first) signifies (a) this world.

good fame, especially there,

will I

For, in sufi.ism, the kiss signifieth love.

the beginning (of the mystic state).

(b)

ji-l (the end) signifies (a) (b)

for lovers the source of

changed, therefore

acquiring the rapture of love.

Jjl

the assembly of lovers (bulbuls).

the next world. end (of the mystic state).

Like the Zahids, outward-worshipping, be not

like the illusory

Sbids, thyself, scratch not. the inward plunge not ; and no portion of divine knowledge take, wherewith in that (the next) world they may array themselves. Then, in the next world, on seeing the lofty degrees of the ftrifs, theirs is regret-suffering, For, in outward service, they are

happy

;

and

;

into

lip-biting, finger-gnawing.

Otherwise In the beginning of the mystic state, the acquisition of love's allurement from the hand, give not ; it ever before thy resolution place, so that the travelling of the Path may be easy ; and thy passing to the next world not difficult. If, without love's allurement, the Path thou enter, the road guidance of travellers becometh difficult.

the end of work, thou wilt (in regret) bite the

lip,

and gnaw the

finger.

5K2

DiVAN-l-HAFIZ.

(0 heart !) the society of ed stage (the world),

When

(from

it)

Thou mayst say

Lord

his

away we " :

For, from this two-path-

friends, opportunity reckon.

pass, (this society) again one cannot reach.

From

memory of) King Mansur passed Hafiz;" memory the (thought of) cherishing the darvish

(the

(Mansur's)

(Hafiz) bring.

the society of the perfect Murshid

The world (a) the (b)

hath two doors (paths)

door of

and

of ftrifs be, in this world, gained, reckon

gain.

birth.

death.

Although the world hath many parties (paths) and turneth to the paths the face of every party, yet, that which is the search of men of God; and in which is the talk of men of direction, is either the shari'at or the tarikat, which is acceptable to God and is the travelling of both parties. The other path, which is the highway to infidelity, they avoid and about it come not into speech, for the connection of that Path is towards Shaitan ; and ours towards the Merciful. See Ode 167, c. i. ;

THE LETTER NUN

454,

757

(l)

(460).

(O true Beloved!) by the door enter; and our chamber luminous air of the assembly of souls perfumed

The

make

make.

to the eye and the eye-brow of the (illusory) beloved, heart !) have entrusted soul, come and Come, (with the glance of blessing) viewing of the arch (the eyethe and of make. brow) spectacle-place (the eye) true Beloved

and

breeze of the garden of paradise from the dust of our assembly, To paradise, a perfume take and (it) the aloe-fuel of the censer !

make.

;

of beauty (of illusory love), the veil of the eye of understand-

The splendour-rays ing,

Come 5.

make.

the sun's pavilion (the elemental body) effulgent

Light scattereth not the star of the (dark) night of separation (the illusory be-

;

became

loved); the palace-roof (the existence of Hafiz) come (the beauty of the true Beloved), uplifted^

the eye-brow,

yj-H

<jU

and the lamp

of the

moon make.

;

f each

signifies

illusory love.

arch,

j&i*

spectacle-place,-' true Beloved 1 since " illusory love (for the creature) I

have arranged

illusory love;

and

the bridge to true love (for the Creator)"

adorned.

"j^- (palace) signifies the existence of Hafiz. :

yj-^ (sun) signifies

the true Beloved (God).

That

scattereth light. Illusory love having

(which tion of

is,

the sun of unity that, on moon-faced illusory ones, verily

become a veil to the eye of discovery, I cannot see Thee my existence a royal palace, and the sun's mansion), adorn ; and, with the qualities of perfecGod's unity, illumine. :

(uplift) signifies:

(a)

put out.

(6) enkindle.

The illusory beloved, that, star-like, truth's

in separation's night, shineth, now, that, to' my perfume-place, scattereth not light; and towards herself openeth not my heart. existence, come ; the lamp of the cloister, kindle ; and Thy face display.

perfume hath reached,

the palace-roof of

DiVAN-l-HAFIZ.

75^ At

are the lovely ones (the flowers) of the sward, and towards the cone-tree, grace

Thy hand

Since beneath

the jessamine, the glance

make.

;

To the treasurer of Jannat, speak, saying: "The dust of this assembly, " As a make." aloe-fuel of the censer present to Firdaus take (and it) the ;

Saki (Murshid)

From

the hand, thy

excess of

own

many

tale,

the spirit

maketh

;

work (the explanation of truths to holy travellers) give that surgeth in the traveller's heart) into the cup

not; wine (the delight

put.

Not our limit, is desire for the cash of union with Thee With that ruby (lip), like sugar, me (a kiss)

10.

;

give.

kiss (subtleties of divine knowledge, acquire); then to the lip of the cup, intoxicated (holy travellers) give

The

With

this subtlety,

wisdom's

a Faklh advise saying

Him, the cup

See

train,

" Love practise not,"

the wine of unity) give

(of

Ode

make.

beperfumed

;

say:

"Thy

brain, fresh

make."

c. 4.

407,

"Jannat."

(wine) signifies ^/* " a delight that from the traveller's heart surgeth :

(cup) signifies

;

and

inclineth

him

a joyous tune.

cup ; or, in sQfiistic language, something wherein they seek the manifestations of hidden splendours^ of the Srif, filled with divine knowledge. (b) the heart O Murshid many a story, the breath of excess and of nonsensical talk, maketh, To it, attentive be not ; from thy skirt, thy own purpose scatter not ; to travellers, the explanation of truths cast; and to the disciples, a line of that subtlety that riseth from the heart, write. (a)

fume. ,

beperfuming of the brain seek and the brain For the murshid, wise in speech, thou art.

subtlety, the

By this yjjju^J

<(JUj

v_J

;

(to kiss

the cup's

to acquire the subtleties of

<">J

(subtleties) signifies

(a) (6)

something very

lip) signifies

of the holy travellers beper-

meaning by enigma.

fine.

the description of subtleties of divine knowledge of enigma that rise from the j\rif's heart and spill him in agitation j so that into him another seeker poureth his own portion,

For, in the assembly of wine-worshippers, the custom the intoxicated ones.

fill

the cup, to kiss

it,

and

give

;

it 'to

THE LETTER NUN CJ (O Beloved

759

on account of those excellences and graces of sweet disposition

that are Thine, In the midst of the banquet of companions, like the candle,

Thy head

uplifted

make.

From this one associated with me (the wife) and With a glance Sufi-slaying, me Kalandar

the khirka

much

See Odes 36,

Kalandar.

The word

derived from

c. I.;

make.

After the service of pleasure and of love, of those moon of face, Of deeds that thou doest, the verse of Hafiz exalted

13.

in strait

make.

58, c. 8.

Shaikh Faridu-d-Din Attar saith An Arab passing by a monastery of darvishes in Persia was called trines, he renounced the world ; and became a darvish. :

His family asked him kala jjiJjjj (darvishu I

went

all

in;

and

to account for the change. :

know

said

" Andar a ") the darvish said

Come

in ";

become of my property Arabs thenceforth applied the term Kalandar.

not what hath

the Persian Sufis, the

" :

in.

learning their

doo

DIVAN-I-HAFIZ.

760

455, I.

(462).

and the face of those moon of (love for the true Beloved) drink; behold forehead (Arifs of God) outward and those of order the to Zahids, (Abids, worship. religious Contrary behold. of these (the Arifs of God) pers), the beauty

Ruby wine

Beneath the gilded garment, nooses ers of God) have

(of prayer)

they (the Arifs and the recognis-

of (Notwithstanding their poverty), the long-handedness (loftiness of Arifs these short of sleeve (the resource) poor

For the harvest of both worlds, their head, they lower not

The

brain and

pride of beggars, (corn-) gleaners,

The frown from the eye-brow full The need of people of heart, and

spirit)

behold.

of frown, the Friend looseneth not

the grace of the dainty (beloved) ones,

behold

From none, The (non-)

the tale of the covenant of love, I hear: of friends and of fellow-sitters fidelity of the society

The means of release The fore-seeing mind

(from imperious lust) of the fore-seers

become captive

Love's polish, the dust of Hafiz's heart taketh. purity of the pure mirror of those pure of faith

The

(jUa^a-i* (those

moon

of forehead) signifies

to love

behold.

;

behold.

who, from the splendour-rays of the sun of unity, have borrowed a light like unto the moon; and in the dark night, have brought their own existence to luminosity. Arifs, who, beneath the patched garment, have nooses.

(a) true Arifs

(4)

^ioJl

iij! (short-sleevedness) signifies

Poverty 'and powerlessness in the discovery of the purposes of knowledge. From exceeding poverty and powerlessness, in naught they have engaged; and to poverty, the girdle of spirit have cast. The long-handedness of these short of sleeve, behold ; the following of this party, choose, that thy some one. object thou mayst reach ; ad, from being no one may be

Outwardly, the Arifs are contemptible

men

;

Couplets 2 and 3 describe the qualities of those

See

Ode

492,

3; 511,

c. 7.

inwardly, precious to God. of forehead.

moon

THE LETTER NUN (J

456, i.

heart-alluring subtlety,

(475)-

"The mole

utter,

of that

one moon

of face,

behold. "

Bound with the chain

heart,

of that tress,

censured, saying:

reason and soul

"One

of bestial, or

one

behold,"

of desert, nature, be

not;" It

said

" :

The eye

half intoxicated of

the bold one of that deer (the true

Beloved)

behold.!"

the spectacle-place of the morning breeze There, bound by every hair (of His), the soul of a hundred persons possessed behold. of

The

ring of His tress

heart, (Sufis)

Careless of our heart-ravisher, are the Abids (worshippers) of the sun the face (of my true Beloved) behold and reproach-utterer for God's sake, behold. not the face (of the sun) :

Over the limbs

;

of the sun in

envy

of that

one moon of face

the trembling behold On account of that tress of ambergris perfume, blood

(the true Beloved),

;

(of

envy)

the liver of

behold.

the musk-pod ligature on the wind's neck, His tress, heart-stealing, placed ; Against the desirers of the Path, the Hindu's snare (the dark tress)

behold.

That one, in whose search, I of myself went astray, Like Him, none hath seen, nor will see every quarter

behold.

The

;

sky! away from the purpose of king Mansur, thy face turn not The keenness of his sword, behold the power of his arm, ;

If,

in the

corner of the prayer-arch

face,

it is

" 8.

Moon

See

of face."

Ode

167,

behold.

the Beloved's eye-brow), Hafiz rub his

lawful;

reproach-utterer

(of

;

See

for

Ode

God's sake, that curve of the eye-brow

455,

behold.

c. I.

c. i.

DiVAN-l-HAFI?.

457, i.

The Shah of those box-tree of stature, Khusrau of those sweet of mouth, Who, with His eye-lash, the centre (of an army) all rank-shatterers, shattereth, and, on me, the darvfsh, a glance cast eye and lamp of those all sweet of speech

Passed intoxicated (And) said "

Void

of silver

slave, be

"My

;

"On

of gold, thy purse how long will be ? and, of those all silver of body, the fruit enjoy

and

;

"Not less than an atom (a mote), "So that, to the sun's chamber of

(461).

art thou

low, be not love, practise privacy, whirling, thou mayst reach ;

;

the world, rely not in that goblet, wine thou hast of those Venus of forehead, and tender of body enjoy." ;

;

"The pleasure Our

Pir, the

wine-measurer

"The

Said:

whose

soul be

happy-

society of covenant-breakers, shun."

In the morning, in the parterre of (the red streaked) tulips, to the breeze,

spake,

Saying

for

whom

are these,

all of

bloody shrouds ?"

The Shah

signifies : (a) the true Beloved

;

Pir(c. 6).

(b) 2.

"Martyrs

Couplets 2 and 3 form a kit'aband.

The second line may mean Be my slave from love ;

naught

these, in the

Only

Couplets

for those all silver of body,

break away,

since,

acquired.

sun-beam

and

the whirling atom (mote) seen.

form a kit'aband.

>^(-i (witness) signifies

one whose death bears witness to the truth of his

religion,

a martyr.

from friendship

for

THE LETTER NUN

Into the hand, the Friend's skirt bring; from the

The man

God, be

;

enemy break away

by Ahriman, safely pass.

"Not informed of this mystery are we, I and He (the breeze) said "The tale of the ruby wine, and of those silver of chin, mention." :

->ji)

(benevolent angel) signifies (a)

_yjjl

Ormuzd

God. Safe from the passing

(the

thou,

good

spirit)

opposed to ^/tr*' Ahriman (the

evil spirit).

(6)

Ahriman, are men of God.

5F2

DiVAN-l-HAFIZ.

458, i.

(0 Beloved

for

(466).

rose-leaf (ruddy face),

Thy

(the tress), the veil That is Thy face conceal

of the

musky

(fragrant) hyacinth

make ;

and a world ruined

The sweat from Tby face, scatter on the borders of As (from seeing Thee) the flagons of our eyes (are

the garden full

;

of rose-water, tears), so

make.

rose-water (the garden)

full of

;

make.

narcissus, full of sleep, intoxicated, gracefully open ; And, in envy (of Thy eye), to sleep the eye of the lovely narcissus

Thy

put. \

Haste Saki!

The

for departing, like (swift) life, the rose-season maketh: in the circulation of the cup of roseate hue, haste

(dark) violet's perfume, perceive

Beloved) take

At the (want

of)

and the (dark)

;

make.

tress of the idol (the true

colour of the (white)

lily,

gaze

;

resolution for (the ruddy) wine

make:

On The

the face of the goblet (the murshid), like (vanishing) bubbles, open thy eye; from that of (vanishing) bubbles, estifoundation of this house (this world),

make.

mation

Since the way and usage of lover-slaying is thine, With enemies, the goblet drain with us, reproach

make.

;

In the garden saunter

and, the sweat that in the saunter cometh on thy face scatter on the

garden.

the second line

Thus, 6.

envy of

add

thyself,

cause the garden to weep and to exhale sweet perfume.

bubbles, they compare this vanishing world. On the murshid's face open thy eye ; delay not.

This world, regard as a bubble this 7.

moment

The second With the

line

;

what

For the eye resembleth the vanishing bubble. to another moment, the work of

necessary, quickly do

entrust not.

may

heart's blood, the

sword

of malice, stained

make.

THE LETTER NjN U) Our fortune and thy disposition, essayed have we With enemies, the goblet drain with us, reproach :

;

the path of prayer, union, Hafiz seeketh the prayer of those heart-broken accepted

make.

;

Lord

The second

line

occurs in

c. 7.

make.

DIVAN-I-HAFIZ.

459, Saki

'tis

the

morn

youth)

(of

;

(463).

full of

wine

(of divine

knowledge), a goblet

make: make.

The

sky's revolution delayeth not

;

haste

Before that ruined this vanishing world becometh, the cup of ruddy wine (true love), us, ruined (intoxicated)

With

From the east, the cup made appear

(the heart of 'Arifs),

make.

the sun of wine (divine knowledge)

;

(true) pleasure

thou seek, abandoning of the sleep (of carelessness)

One day, when out Take care, the cup

make.

of our clay, pitchers the sky maketh, (skull-pan) of our head full of wine (true love for God),

make.

of austerity, nor of penitence, nor of foolish talk are we, with a cup of pure wine (truth), address

Not the man

us,

Hafiz

wine-worshipping

good work Arise

;

to the

the

good work, the face

Murshid 'tis the morning truths make. !

(love-playing; divine knowledge-gathering)

make.

turn.

of resolution

of youth, to us

words

of divine

knowledge impart; and us

full

THE LETTER NUN

460, i.

To the Thy

shattered one,

lip,

open

(464).

when thou comest,

for life to the dead, the

the Fatiha recite

of thy lip giveth.

ruby

(the holy traveller) who, for inquiry (after my state) came readeth and departeth, breath where that my soul after him, I may move (sacrifice) ?

That one

;

the Fatiha

thou that art the physician of the shattered my face and tongue, behold For, on the tongue, this breath and sigh of my chest is the heart's load. !

Though hot with love, fever made my bone, and departed, From my bone, like the fever, love's fire departeth not. 5.

Like (the state

thy (dark) mole on the ruddy fire of its native land (thy luminous, ruddy, cheek), is the state of my heart On account of those two eyes of thine (that against me consider tyranny lawful), shattered and powerless my body hath become. of)

With the water

my two

That one

quench

eyes,

pulse whether any trace of

(the holy traveller)

(the heart) had given, Momently, to the physician,

life it

heat

who, for the sake of

(of love's fever)

;

and

feel

giveth.

rest,

me, the wine of the bottle

bottle (the heart), wherefore taketh

the draught of the water of life, me, thy verse gave physician, forsake come the prescription of my draught (sweet verse) read.

Hafiz

The

;

In couplets

The murshid

3, 7,

and

the physician

addressed.

;

the murshid.

DiVAN-l-HAFIZ.

461, i.

That one,

Not

that one,

Fidelity,

our

For, in

(469).

who am renowned for love-playing; I who have stained my eye with ill

practise

reproach, endure

;

shari'at, infidelity

;

seeing.

and happy are

;

grieving.

" Salvation's path is what ?" To the Pir of the wine-house, I spake saying "'Tis mystery (of love) The cup of wine, he demanded and said :

;

concealing."

From

the spectacle of the garden of the (illusory) world, our object is what ? " From thy (ruddy) face, by means of the pupil of the eye, rose)

said

(He

plucking." 5.

For wine-worshipping, the picture of self (self-worshipping and self-seeing), on the water I dashed, for the reason,

That

might destroy the picture of

self

-worshipping.

If not, the mercy of thy tress-tip, trusting I am. is no what side When from that attraction, profit

the down of the friend, love for the lovely For, about the cheek of lovely ones, pleasant is

From

this

assembly

the rein will

of those without work,

Hafiz

lip of

save the

The second So

that

line

means

improper

might behold and enjoy thy beauty. " is to the

" To dash on

water

9. 'Tis sin to kiss the

hand

;

wandering.

the

hearing.

the Beloved and the cup of wine, naught kiss;

For, the hand of austerity-boasters, sin

the Beloved) learn

For the counsel

(of

those without work) to the wine-house (love's stage)

(of

turn

cheek

striving.

destroy.

of austerity-boasters.

kisshig.

7 69

THE LETTER NdN ()

462, i.

(47')'

On the rank of profligates keep casting a glance To the door of the wine-house establish a thorough-fare This grace that in respect of me, thy very good but (make it) a little

Say

lip displayeth

better than this.

whose thought looseneth the knot (of difficulty) "In this subtlety (of love), make reflection

that one, :

to that beautiful youth,

heart

give not, what shall

of the world's work,

better than this."

Time's mother hath not a youth

To I

better than this.

me, the admonisher spoke, saying:

love ?" " said :

wise Khwaja

Me, who speak, saying:

hath a

"The

;

better than this.

better than this

"Save

grief,

what

speciality

hath

better than this."

skill

goblet, take;

and

(in

drinking) the cup's lip

kiss"

Hear,

beloved

;

for,

The sweetest branch

another speaketh

of the sugar-cane

not* is

Hafiz's reed.

For, in this garden, thou beholdest not a fruit

better than this.

Pluck

;

better than this.

DiVAN-l-HAFIZ

463, I.

(470).

from separation from thee, I consume Separation (from the beloved) our (soul-)calamity became.

(0 beloved

Lord

the calaturn.

mity,

the bay courser of the sky, the

that, to

an end,

may come,

moon

Forth for the plunder of reason and of

displayeth splendour:

to (mighty)

faith,

thy head, aslant (in pride) place the cap

;

Rakhsh, thy foot

turn.

intoxicated gracefully move and, on the body, the kaba

beturn.

Thy

love-lock, dishevel

that

About the sward, fragrance

is,

against the (tress-like) hyacinth, morning breeze

like the

eye of the intoxicated in the essence of expectation, I am (that one, the harp) play and (this one, the wailing harp and the cup,

light of the

The

;

beturn.

cup),

When, on

Lord

Hafiz If (as

3. 4.

thy cheek, time writeth the happy

from our friend, the

line,

from lovely ones, (thy) lot, save that portion (that thou it) contentment be not thine, fate's decree,

"The cap aslant." See Ode

464,

turn.

ill-decree,

Rakhsh is the name of Rustam's war-horse. See the Shahnama by Firdausi.

erj^

beturn.

c. 2.

signifies:

incense (aloe-wood, frankincense) burnt in censer.

hast), is

naught

turn.

THE LETTER NUN

464, i.

(O beloved

With

glance make

;

77 l

(465).

and the market

enchantment

shatter

of splendour, the face of the (enchanter) Samiri,

the glance

the wind (of destruction), the head (of pride) and the turban (of

That

whole world give. In the

way

The way "

of a

pomp)

cap (aslant) over thy ear

of heart-ravishingness, the

To the tress, say To the glance, say

;

shatter,

of arrogance,

abandon

place.

" :

shatter."

Oppression's army,

forth (from thy abode) gracefully move and from every one, the !) beauty take Punishment to the (lovely) Hur, give the splendour (of beauty) of the Pan,

(0 beloved

;

ball of

;

shatter.

With thy

deer-eyes, take the glance of (captivate) the lion of the sun (the sion of Leo)

man-

;

With thy curved eye-brows,

the

bow

of Jupiter (the

mansion of Sagittarius) shatter.

the breath of the breeze, 'itr-exhaling, becometh the hyacinth,

When, from Its

when the bulbul boasteth of eloquence, worth, by uttering (the courtly) Darl, do thou

Hafiz

Its

Samiri.

See Ode 158,

^yL^Ci dij/

to place the

6. 'Itr.

Dari.

See

Ode

shatter.

c. 8.

signifies

cap (aslant) over the ear.

j-^-^Ci j~*jJ <*K signifies: to place the cap (aslant) on the head.

shatter.

worth, with the tip of thy beperfumed tress,

See Odes 318,

9 ; 463,

;

472,

c. 3.

34.

211,

c. 7.

50-2

77 2

DlVAN-l-HAFIZ.

465,

(468).

The bird of (the soul of) my heart is a holy bird the Of the cage of the body, vexed; of the world, sated.

;

From the head of this dust-heap At the door of that threshold, its

ninth heaven,

(the world), the bird of the soul

its

dwelling

how

;

flieth ?

nest, the (mighty) falcon (worldly attachments)

maketh.

When The

the bird of the heart fleeth,

its

abode

resting-place of our falcon (soul),

know

the (lofty) Sidrah tree (to be) the pinnacle of the ninth ;

heaven (God's throne).

the head of

the world, falleth fortune's shadow, over the world, wings and feathers, our bird (the soul) expandeth. its

If,

Not

all

both worlds, the (material)

From

its

The splendour-place Its

dwelling save above the sphere (God's throne) is the body from no-place, its soul.

mine

of our bird (the soul)

watering and feeding place, the rose-bed

the highest world garden of the (true) Beloved ;

of the

(God).

Hafiz, distraught of state

See

Ode

When ''

416,

the unity (of God), since thou boastest,

of jinn, thy

Sidrah tree."

seated, near the nests,

See

Ode 88.

tul* D (no-place) signifies (a) having no place ; non-existent. :

(c)

pen

of unity, draw.

c. 2.

the falcon

(b) the future,

man and

the page of

;

boundless world.

&j* being.

Sudi doubts whether Hafiz wrote' this Ode.

from those nests the birds issue

not.

THE LETTER NUN

466, i.

Lord

that

musky

(fragrant) deer

773

(l)

(472).

(my beloved), back

Khutan

(safely),

cause to reach

And back

to the

With a breeze That

sward that

straight,

;

cause to reach.

moving, cypress,

kindness), our withered fortune, cherish that soul (the beloved) gone from the body, back to the body

(of

;

cause to reach. Since, by Thy order, the moon and the sun reach to their stage, Back to me also, my beloved, moon of face, cause to reach.

Yaman, blood became our eyes; back to Yaman, that gleaming constellation

In search of the ruby of

O 5.

Lord

The word (message

to the beloved)

this

" Without thee,

cause to reach.

life

foot-messenger, news-taker! back the word (the message)

auspicious bird, auspicious of mien (the murshid)! go

we desire

not;

cause to reach.

;

Before the (inaccessible) Anka (the true Beloved), the word (message) of the crow and of the kite (disciples), back cause to reach.

Lord

that

one

Her, with desire

whose native land had been the eye back from wandering to her native land

(the beloved) (fulfilled)

of Hafiz,

cause to reach.

This

Ode was

written

when

Hafiz' s beloved

safety. 5.

j^j^- (news-taker) signifies one who receives a message. :

was

absent.

entreateth

God

send her back

774

DiVAN-l-HAFIZ.

467. from the rock

From

cometh

Badakhshan, the ruby

forth,

the (mountain-) gorge, (sweet) like sugar the water of the Rukni,

Within the city

of Shiraz,

cometh

forth.

cometh

forth-

from the door of every house,

Ajheart-ravisher, lovely, saucy, graceful

the dwelling of the ka?i, of the mufti, of the shaik, and of the muhtasib, cometh forth. Unalloyed wine, rose of hue,

From

the pulpit, at the time of ecstasy, and of the manifestation of hypocrisy, cometh forth. From the top of the admonisher's turban, "bang"

Within the gardens, morn and eve, with the voice of the minstrel, cometh The lament of the bulbul with the twang of the harp In such a city (of love's tumult), in separation from the beloved,

separation, his dwelling, (O wonder!) Hafiz, so strait of heart,

From

The ruby

See

Ode

Badakhshan

often of

lilac

colour;

it is

known as

and

forth.

in grief for

cometh

forth.

the Balais ruby.

326, c. 23.

Indian hemp, Cannabis Indica ; is very intoxicating ; and is either eaten is known as hashish, tobacco. as a sweetmeat or smoked with of three, grains of the extract of the British PharmaAt 6 P.M., one may take a pill of two, or

Bang

copoeia. best antidotes are

The

lemon

juice.

sweating in the Turkish bath

;

and copious draughts

of tartaric acid or

THE LETTER

The

WAWJ

Letter

468,

775

Waw.

(480).

thou (that hast) the kaba of sovereignty, true to the statureDecoration (hath) the crown and the seal-ring from the lofty jewel

of thiue.

From

Momently, to the sun of victory, giveth rise, out of the imperial cap, the cheek of moon form

of thine.

Although the sun of the sky is the eye and the lamp of the world, light-giving of its eye is (only) the dust of the foot

of thine-

The

splendour-place of the bird of fortune is wherever, of the canopy, sphere-scraping

shadow casteth the Huma

Its

of thine;

of thine.

(O perfect murshid !) notwithstanding a thousand diversities of the ways of the shara', and of philosophy (divine knowledge), Never a point (of the lofty shara') passed unexplained from the wise heart of thine.

From its beak of eloquence droppeth the water of life, The parrot sweet of note that is, (O king!) the sugar-devouring

reed of thine.

What

Was

;

Seal-ring.

The

first

O 2.

Sikandar desired and him, time gave not a draught of pure water of the cup, life-refreshing,

See

line

Ode

may

189, c. 2

;

350, c. 10

;

435,

c. 10.

thou, on whose form, the kaba of sovereignty

Momently, from out

of thine.

of the imperial cap, the

true (befitting)

cheek of moon-form of thine giveth rise to the sun

of victory. 7.

See Wilberforce Clarke's translation (out of the Persian) of the Sikandar Nama-i-Nizami, pp.

785818.

DIVAN-I-HAFIZ.

Not

in the fold of

Concealed

thy majesty

the secret of

none

need

of the representation of

to the splendour of the

judgment

Youthfulness putteth the elderly head of Hafiz Khusrau In hope of the pardon, life-giving, sin-forgiving

need

;

of thine.

THE LETTER

469, I.

WAWJ

777

(479).

O thou

(that hast) the blood-price of the (precious) of the path

musk-pod

of Chin, the dust

(And) the sun, cherished in the shade of the border of the cap

(O beloved

move

soul

forth

beyond

For, with beauty like this, (even) to record the sin

blood, drink.

From

his heart,

(O beloved

limit, the narcissus carrieth

forth (and display thy glance that the narcissus (be) a sacrifice for the glance of the dark eye

;

her (amorous) glance

may know

thy worth) of thine

; :

any angel,

cometh not

of thine.

the cause thou art of the people's ease and the world's slumber my eye and of my heart became the repose;

that account, the border of

of thine.

place 5.

of thine of thine

Mine, every night star

the

(in recollection of

work

(of

thy effulgent face) with every (gleaming)

weeping and wailing),

In envious regret for the splendour of the moon-like (effulgent)

face^ of thine.

From each

other separated all are friends, fellow-sitters I and the threshold of the (But) together are empire-shelter ;

The

friend of the bad be not.

Thy

friend be

For, like good fortune, whoever may be the well-wisher

To-morrow, the day

the people, In the midst, possibly,

Hafiz

assembly (the resurrection), when

may

favour, desire not.

fall

on me the (kind) glance

For, in the end, smoke of the sigh

grief's harvest, setteth fire the

of thine.

of thine

the presenting of of thine

of thine.

DiVAN-l-tfAFlZ.

470, i.

O Thou

(that hast) the

(477)-

(resplendent) sun, the mirror-holder of the beauty of

(And) the

Thine;

mole fragrant) tress, the censer-circulator of the (dark)

musk (dark

Thine

what profit court-yard of the palace of the eye, I washed. But Not fit is this retired corner for the troop of the fancy (of love)

The

This dark spot, that became the centre of luminosity, Is in the fold of vision, (only) a reflection of the (dark) mole

So that offering congratulation, I may go back Where, the glad tidings of the approach of the

to fortune, 'idd of the

till

Thine?

Thine

of thine

union-

be,

in the height of grace and graciousness, thou art the up-standing (the resurrection) be no decline

sun of beauty

Lord!

;

poor heart in the curl of His tress, how art thou? For perturbed, the morning breeze uttered the circumstances !

More agreeable than Thy picture, no picture, delineated, The Tughra-scribe (God, great and glorious), the musky eye-brow (0 beloved

like (the

eye-brow)

(dark beperfumed) of Thine.

hath risen the perfume, of the rose by the door of friendship (and union choose) fresh spring of ours the auspicious face (is) the omen of Thine.

come

Thine.

of Thine.

So that (of the crowd) of our beringed ones (slaves), the sky may Where, the charm of an eye-brow like the new (crescent) moon

O O

;

The sky

,j~ijJ J/*J

with the crescent

moon

likened to an ear beringed slave.

(the tughra-scribe) signifies : the elegant writer. Tughra signifies the royal fixed to letters.

titles

(written in a fine ornamental

hand) pre-

THE LETTER lo.

779

WAWJ

Before the Khwaja, which hardship shall I represent of my own need was the displeasure

The explanation Hafiz!

in this

of Thine.

;

noose (the beloved's

tress)

the head of

many

a headstrong

one;

Crude passion, indulge not;

II.

The second

line

for

it is

not the power

of thine.

Imagine neither freedom

;

nor the acquisition of thy object.

5 H 2

780

DiVAN-l-HAFIZ.

471, i.

the soul of the Pir of the tavern

(481).

;

and by (my) gratitude

for the favour of his,

swear) that, in

Not

naught save desire of service

head,

of his

the place of sinners, though paradise be,

(Saki!) wine, bring

for

;

am one who

imploreth the mercy

of His.

Luminous be the lamp

of lightning of that cloud, That, to our harvest (of existence), dashed the fire of love

(Saki

If,

" :

of the

(O Zahid, self-beholding

of His.

intoxicated look not with the eye of contempt of His.

and penitence, maketh my heart. But, and for the glory of the fortune

inclination to austerity I

will strive

;

heart! for the boundless grace of the Friend, have no greed all, reacheth the boundless bounty

of his.

;

For, to

of His.

Ever in pawn for wine is Hafiz's khirka Perchance of the tavern-dust, may be the nature

of his.

Of God,

4. Universal 6.

wine-house, a head thou see, is the purpose

iniquity nor austerity without the will

For the Khwaja's name,

last night, Surush of the invisible world the bounty of mercy of His !"

Not known,

the foot, kick not.

Neither

Universal,

on the threshold

With

For me,

wine bring.

Gave news

of His

implore help is

From God, zuhd takwa

;

of none,

the bounty of

are

afraid.

God's mercy,

austerity, piety,

rindi

profligacy,

ma'siyat

iniquity ^sinfulness).

for

none hath

specially.

Then, what

THE LETTER

472, I.

WAWJ

(482).

Torment (of envy) to the violet, giveth the musk-exhaling tress-^ The fold of the rose-bud, rendeth the heart-alluring laughter

O my

sweet of perfume consume not;

rose,

tion),

(the beloved)

of thine; of thine.

thy bulbul (thy lover, in separa-

For, night, all night, with the essence of sincerity,

makfth -prayer

for (the

of thine.

welfare)

pomp and glory, of sovereignty aslant placeth, the beggar

Love's fortune behold, how, for the desire of

The corner Say

The

the

crown

of the

enemy and

violence of

the friend

;

say every

the people of the world,

all

(ill-) I

intention that

of Thine.

possible, of

endure for the sake

Thee.

who, with the breathing (murmuring) of angels used to be vexed (so delicate

was my nature) (Now) the disputation ,

of a

whole world (high and low),

endure for the sake of

Love Love

for

Thee

for

Thy cheek

Though not

(is)

fitted

destiny; the dust of Thy door, my paradise my nature my pleasure the will

(is)

Thee.

;

Thine.

(matched) together are the khirka of austerity, and the cup of

wine, All this picture,

paint (trick

The ragged garment

of the

play) for the sake of the will

beggar

sovereignty, quickly reacheth

^ji-JCi

tji

plj signifies

of love hath treasure in the sleeve

whoever was the beggar

of Thine.

to place aslant the crown.

See Odes 318, 5.

who,

9; 463,

3; 464,

c. 2.

in the world of non-existence, at the threshold of

Thy

abode, was anointed with the col-

lyrium of love for God ; and who, through exceeding jealousy, was vexed with the breathings (mutterings) of angels, have, by Thy decree, fallen into this up-springing place (this world) ;

and I hear the chatter of illusory ones. Without taking up the illusory (majaz), one cannot reach to the true (hakikat); without enduring the torment of the thorn, one cannot gain the rose.

DiVAN-l-HAFIZ.

My eye's king-seat A place of prayer

the resting-place of

it is.

10.

Goeth from

When

this

my head

O my

Thy image

;

sovereign, without thee, be not the place of Thine!

head, wine's clamouring and love's consuming at that moment, full of passion becometh the dust of the door of the abode of

Thine.

pleasant sward is Thy cheek, especially when in the spring of beauty, of Thine, Hafiz, sweet of speech, became the bird, song-singing,'

My In

eye

it, is

the king's sitting-place; and the stage-place of fancy of the Thy fancied form ; and its door is closed to others.

moon.

seated

There, fro.m perfection of purity, that eye hath power by invitation to bring Thee, or

'tis

the place

of prayer. I enter ; and from Thee ask, saying Void of Thee, ever be not Thy place (my eye) what room ?

In prayer,

In that stage of Thine, standing for another,

THE LETTER

473, i.

The down moon Is

WAWJ

783

(483)-

(the world's up-springing) of the true Beloved's cheek,

a joyous ring; but path

eclipsed

the

by which, from it.

none out

The eye-brow

(the world, the stage of acquisition of love) of the Friend (God) the corner (-stone) of the prayer-arch of fortune There, thy face rub thy need (the degrees of the first and the last world and is

;

the ladders of loftiest stages) ask

from Him.

thou (that art) the draught-drinker (the holy traveller) of the assembly of Jamshid (the murshid, perfect and excellent)! thy heart keep pure For a mirror this is the cup world-viewing (the heart of the murshid). Alas ;

for

The

(hypocritical) conduct of the ones, who for deceiving men,

men of the monastery ('abids and the -austere made wailing) me, a wine- worshipper, made.

smoke (of their hypocritical wailing and worshipping) became my book

Behold

this

(moon)

signifies

it.

sighing)

black (with wine-

by which

the light of the qualities of the unity (of God). (to

take the moon) signifies

to conceal (to eclipse) the

moon.

is the bargain of mean folk; and to which inclination is forbidden) concealing the light of the unity of God, bringeth, over the vision of all, a veil. 'Tis a pleasant circle; but, for going without, hath no path.

This world (which

As 2.

from it, none bringeth his head ; nor, from and entereth the crowd of the Arifs of God.

in the whirl-pool, forth

eternal, issueth,

Since the world

the stage for the acquisition of love,

it,

without the favour of the

the corner (-stone) of the prayer-arch

of fortune.

Into that prayer-arch, enter; the desire for prayer, bring forth; in ask of Him. 4.

seeing their hypocritical austerity, disgusted

(lamp) signifies (a) the (b)

holy traveller's existence. explanation of divine knowledge.

LjUi! (the sun) signifies : (a) the true Beloved. (6)

heart of the ftrif

who

a holy traveller.

became

;

every need that thou hast,

and, from the

cloister, fled.

7 84 5.

DiVAN-l-HAFlZ.

the Shaitan of grief, whatever is possible say wine-sellers (to whom no access is his)

With the

(and) do

;

have taken shelter from him.

Saki Say:

the (luminous) lamp of wine on the sun's path keep the torch of the morning enkindle

(O murshid scatter

on the day-record of our deeds, a

(little)

;

water

from

(of

it.

thy kindness)

;

Perchance, the letters of

sin,

one can efface

with

it.

In this fancy, that a city-beggar hath, May it be that, one day, the king may

make

of him.

recollection

Hafiz, who, the arrangement of the assembly of the lovers straight made, The space of this banquet-place be not void of him

jK^-H"

dJbii^p

(the torch of the

morning time)

signifies

the traveller's heart, the illuminator of the Path. For Hs-y is the morning of the rising of that one, whose heart in this uprising-place, hath

(a)

become illumined like a torch. He, on whose heart, love's fire hath not burned; and who a torch from that (b)

O He

fire

hath not

found, distraught, will be. the heart of the 'Arif, the holy traveller according to (a). murshid that holy traveller, firm in illusory love, bring out; him, with that inflamed fire, enkindle; him, into love's fire of hakikat, bring, so that inflamed he may be; and from the lowest to the highest, reach. !

hath kindled his heart like a torch

and, thee and others near him, consumed.

;

Then from

that sun (the true Beloved) he gathereth light like a torch kindleth.

According

The

;

for the

morning

of rising before

him

to (b)

make before the 'Arif who is capable of enduring this kindle. matter; and say That is with that lamp, worthy of that fog, enkindle the 'Arif's heart. explanation of divine knowledge :

The

illusory

meaning

(as in the text)

the luminosity of wine

greater than the luminosity of the sun.

THE LETTER

474, i.

Pleasure's rose-bush blossometh

Bloweth the spring breeze

WAWJ

7^5

(485).

the Saki, rose of cheek,

where ? where?

the pleasant tasting wine,

;

Recollection of one rose of cheek (the beloved), keepeth giving every fresh rose. But, The ear, speech (of counsel) hearing where ? The eye of caution (to see),

For the assembly of pleasure's banquet, is no perfumed ball of desire breath of morn, sweet of soul the musk-pod of the Friend's tress

O O

breeze

not mine

In the heart's blood,

where

;

endurance of the beauty-boasting of the rose I dashed. For God's sake, the beauteous one ;

my hand

where ? 5.

With malevolence, cheek

Long

the candle of the

tongue became the enemy

(the Beloved) said not."

Through

morn boasted

of (having)

thy (ruddy)

;

" :

;

Perchance, the kiss of

this desire (fora kiss)

where

the dagger, lustre-possessing

ruby

(lip)

thou desireth

died; but, (mine) the power and the will

Though in speech, the treasurer of the treasure of wisdom Of the grief of time, mean of nature, the speech-utterer

where

Hafiz,

DiVAN-l-HAFIZ.

475, i.

(486).

is an eye, blood-shedding on account of the eye of that Full of tumult will become the world on account of that eye,

Mine

bow

eyebrow and of that

;

eyebrow.

The

slave of the eye

of that saucy

one (such)

sweet sleep

that, in the

intoxication,

The adorned rose-bed Through

this grief,

her face

and the musky canopy, her

;

my body became

(lean

and slender

eyebrow.

a crescent moon.

like)

For, notwithstanding her musky (dark fragrant) writing (the decorated eye-

brow)

Where

the

moon

that,

from the arch of sky

will (dare)

show

its

eyebrow

Thou, Kafir of heart, bindest not the veil of thy tress. I fear That my prayer-arch will turn, the curve of that heart-ravishing 5.

the soul of the corner-sitters, the beauty of the rose-bed his

beauty

eyebrow.

(only a

little) of

the border of

whose sward, a saunterer becometh the

Ever, be in string (strung) the

Whose

arrow, through thy aim

eyebrow.

bow

of beauty of thy intoxicated eye, draweth upon the moon the bow of the

eyebrow.

The watchers

careless (unacquainted with

that eye and forehead, ours Are a thousand kinds of message

;

secrets)

;

and, momently, from

and, the curtain between (them),

theeyebrow.

Notwithstanding such beauty, again none speaketh of the Hur and the Par!, Saying: "Of this (the Hur) is like this, the eye; and of that (the Pari), like that, the

eyebrow.

Although, in possessing fidelity, Hafiz is the wise bird (yet), Him, with the arrow of the glance, prey made, the eye of that bow ;

The eye-brow

lieth

between the eye and the forehead

tain. 8.

Hur. Pari.

See the Kuran, xxxvii. 47 See Ode 25, c. 2.

;

lii.

20.

;

and

eyebrow.

therefore the mediator, or the cur-

THE LETTER

476, i.

WAWJ

(478).

of the true ones (sincere lovers) news of our Beloved utter: the bulbul, song-singing (the lover), the state of the rose (the Beloved),

messenger

787

utter.

Confidants (lovers) of the chamber of affection, are we grief, suffer not To the kind friend, mention of the Friend (the Beloved), make. ;

To To

this fakir, the letter of that great one, read

When, from

;

beggar, the tale of that King,

this

;

the snare of His tress,

that our miserable (heart),

utter.

scattered hearts on the dust,

what chanced, out (by way)

of love,

utter.

door of fortune, passing be thine, If, again, by that After the service of attendance, and the presentation of prayer, In love's path, separation of the rich and of the poor Sovereign of beauty to the beggar, speech

none

say,

utter.

Every one who (To him) say

said "

" :

The

dust of the Friend's door

Exhibited in our eye, this matter (was

;

kuhl," this, to another),

;

say."

The Say

who prohibiteth us the tavern, " In the presence of my Plr, this matter,

Sufi, :

That wine "

10.

When

that, in the jar,

Sakl! when,

ravished by

in the goblet,

sparkle

(its) it

sparkle, the Sufi's heart,

maketh

say."

those two tress-tips dashed together, come, what mystery those (two tress-tips) had,

breeze

Last night, at my bewailngi, the bird of the sward wept breeze at last knowest thou what passed ?

utter."

The second

line of c.

connected with the

first line of c. 6.

utter.

;

say.

DlVAN-l-HAFIZ.

788

the tale of the Lords of ma'rifat

Soul-cherishing,

In respect of

a mystery ask

it,

Though we be

;

and a

come

tale,

(and)

bad, us, bad regard not Sovereign-like, the tale of the beggar's sin

Hafiz

;

utter.

to His assembly thee, the path (of access) they give, ; and, for God's sake, the abandoning of hypocrisy"

Wine, drink

13. 14.

Nay,

like kings,

who

utter.

with beggars negotiate, with

Hypocrisy and self-display abandon one make.

;

love practise

;

utter.

negotiate.

and, the external and the internal of thyself,

THE LETTER

477, The green expanse moon

of sky,

beheld

;

WAW

7^9

(487).

and the

sickle (the crescent) of the

new

;

me, recollection came of

my own

sown-field

;

and

of the time of reaping

(the judgment-day). I

said

fortune "

Despite

thou hast slept

all this,

;

and appeared hath the sun be not."

hopeless of the past,

Masiha (the anointed one), to the sky (heaven) thou free (of the body), the sun, will reach many a ray of thy splendour. like the

If,

the

Took 5.

" :

go pure and

For this knave the (wandering) thief of night, rely not. Kay Ka,us and the girdle of Kay Khusrau.

star,

the crown of

;

" Boast not of this pomp. For, in love, Tell the sky " the moon's harvest (the halo) for a barley-corn (They sell) " of the Pleiades for two barley-corns." :

Although the ear be heavy with

(dull to) the ear-ring of

;

and the cluster

gold and of ruby (pro-

fitable counsel),

The season

From thy It

beauteousness (youthfulness)

mole, far the evil eye

(thy mole)

moved a pawn

passing

;

counsel, hear.

For, on the chess-board of beauty, from the moon and the sun (the moles of the

that,

sky), the bet won.

Whoever, in the field of the heart, green made not the seed of fidelity, At the time of reaping, out of his own produce, reapeth (only) yellow (shame.) facedness.

Be-ringed like the tambourine, in this circle be (Even) though beating thou suffer out from thy

;

The

fire of

Hafiz " 4.

The

this

I**

star, the thief of night

signifies (a)

(J)

circle,

not.

hyprocrisy and deceit will consume the harvest of religion, woollen khirka, cast away and go. ;

" signifies

the moon. 9.

own

the beating of the tambourine.

punishment.

DiVAN-l-HAFIZ.

478, I.

The beloved moon

said

" :

(484)-

Forth, thou wentest for the spectacle of the

new

(crescent)

Thine, be shame of

(crescent)

moon eye-brows

(that are

glorious)

;

go! "

'Tis a life (-time) since, (of the crowd) of captives of our tress, thy heart the side of thy friends, careless be not."

was

"Of keeping

For the blackness

of the friend's tress, sell not the 'itr of reason

For, there, (they sell) a thousand musk-pods of

musk

;

for half a barley-corn.

In this old sown-place (this world), the seed of fidelity and of love, At that time becometh manifest when arriveth the time of reaping.

Saki

wine bring

;

for to thee, a mystery,

will tell,

the mystery of the old star; and of the wandering of the

The end

new moon.

month, the (waning) form of the moon giveth trace, diadem of Siyamak, and of the abandoning of the crown of the of)

of every

Of the (end Zhu.

the threshold of the Pir of the magians is the fortress of fidelity him, read the lesson of love's tale and from him (counsel) hear.

Hafiz

;

first line may be : Against the blackness of the friend's Against love, reason prevaileth not.

The

tress,

jj (2hu) signifies a descendant of the ancient kings of Persia

boast not the

'itr

of reason.

whom

Zal (father of Rustam) raised to the throne

of Persia. is considered to be the last of the first (Peshdadian) dynasty who governed Persia 2,400 years. Siyamak was the son of Kayumars and the father of Hoshang, the second king of the

2hu's son, Karshasp,

Peshdadian dynasty. of Persia by Malcolm and by Markham.

See History

THE LETTER

478*. I.

Sweet minstrel

The

idol like

an adorned

(present)

my Saki

For, quickly, the pitcher

doll, sit

apart in privacy

and gleaming) leg

of silver (white

afresh,

anew.

me, wine bring

afresh, anew.

I fill

fruit of life when enjoyest thou, her memory, wine drink,

breeze of the morn

anew. anew.

;

wine thou drink not

For me, the heart-ravishing mistress displayeth Decoration, and adornment, and colour, and perfume

afresh,

kiss,

The

(489).

the sweet lay utter

thy desire, from her take the

Not

79 1

wine, heart-expanding, seek

With an

WAW J

when, over the head of the street

afresh,

anew.

afresh,

anew.

of that

Pan, thou

passest,

This

her, Hafiz's tale utter

Ode

not Jn Sudi's text;

afresh,

No.

of the

Mulhakat (appendix) of Major and Kahnpur.

(1881); and is No. 4890! the texts of Calcutta, Lucknow, Delhi, It is well known at Shiraz, in Kashmir, and in India.

Each

line

ends with

taza bataza nau banau, fresh to fresh, new to

new

;

afresh, anew.

anew.

Jarreit's text

THE LETTER HA

The

Letter Ha.

479, i.

793

(493)-

thou that, with the long trailing tress,

Thine be

leisure

One moment,

;

for,

hast

(with love) pitying the distraught,

disdain display not

;

thy custom (so that by thee, they

prosperous) alter For, for inquiring (after the state) of the

come

thou hast come.

may be

;

Lords of need

thou hast come.

I boast whether (thou be) in peace. or in war; the taker every state, (as) uplifter (the away) of disdain thou hast come.

Before thy (cypress) stature, Because,

(O beloved !) out of that lip of ruby, thou hast evoked water and fire Far (be) the evil eye for the sweet magic-player (strangely mixing water and thou hast come. fire) ;

Afarin

To him

on thy tender heart for, for the sake of good, by thy glance, in prayer, ;

slain

thou hast come.

With

For the plundering- of my heart, thee, what weigheth my austerity? Intoxicated and perturbed, to the khilvat-place of mystery, thou hast come.

Although with every glance, thy eye ravisheth my Yet, a hundred regrets that, stranger-cherishing,

thou hast come.

Again, wine-stained is thy khirka Perchance, back from this religious order of this band (zahids and sufis) thou hast come."

Hafiz "

heart,

" The

said

ruby."

See Ode

79, c. 2.

7 94

DiVAN-l-HAFIZ.

48O, i.

With my "

(490).

heart's blood, a letter to the friend,

Verily, through separation from thee,

wrote

experience the torment

the

resurrection."

A hundred signs of separation from thee, in my (weeping) eye, Not alone, (are) our signs, these tears of our eye. Though I Whoever

tried,

no boon from him was mine

have

tried the tried, will repent having tried.

Of a physician,

asked the friend's state.

" In being near the beloved,

torture

;

said

being

far,

safety."

Suddenly, the veil from off my moon (the friend) the morning-breeze uplifted, Like the (resplendent) sun appearing in the fore-noon from behind the cloud. I

about thy street, I wander, reproach it bringeth :" that love, without reproach (to the lover coming from his beswear) (I we seen. never have loved),

said:

"If,

By God

Not requiring explanation is the state of my wounded heart Confirmed itself it is by the eye-water (the ink) of the reed. Since Hafiz hath become the seeker for his

sweet

that, thereof,

(of thee),

him, {give) a cup

life,

a cup of honour he

This Ode, wherein every alternate

may

taste.

line is Arabic, is called

mulamma'

(mixed).

(in

exchange)

THE LETTER HA

481, i.

beloved

(492). ;

of soul

From

(evil)

the

795

separate from me, be not for, the light of my eye thou art and the friend of the heart-distraught one.

The ease

eye-wound

exceeding beauty

of the people,

no injury be

thine.

evil-heart

keep

not.

;

Mufti of the time I

hold thee excused

;

love for her, forbid

not

day of union, -thou hast tasted.

;

for her

thou hast not seen.

evil eye for, in the decoration of heart-ravishingness, the beauty of (handsome) YQsuf of Kin'3n, the line of (effacement) thou hast drawn.

Far from thee, the

thou hast rent.

for thou also reachest to the

Since, night, the poison of separation from the beloved

(For,)

thou hast attained.

heart-ravishingness,

Off from thy skirt, (restless) lovers keep not their hand Their garment of patience,

The

Again, through joy, to the ground my foot reacheth not; Since, towards me, with grace and favour

thou hast looked.

The fancy of asking after (the state of) resourceless As though, from them, the perfume of fidelity

thou hast perceived.

Hafiz this reproach that the friend made thee, Perchance, out from the blanket, thy foot

lovers, thou hast,

The

secondline signifies

thou hast drawn.

A work beyond thy capacity, thou hast done. See Ode 409,

c. 8.

5*2

DiVAN-l-HAFIZ.

482, i.

(490-

thou from the splendour of whose face, luminous (is) the lamp of the eye saw not (And), like whose intoxicated eye, (aught) the world's eye

(0 beloved

Thy

a dainty one like thee, head to foot, grace, world beheld not God

trace, the

lip)

created not.

;

Every zahid who thy ruby wine-selling (the ruddy The prayer-mat abandoned the wine cup

;

beheld,

took up.

;

In intent upon the lover's blood, thy eye-brow and intoxicated eye Sometimes ambush this (the eye) made sometimes the bow that (the eye-brow) ;

;

drew.

(O beloved !) the pigeon of my heart, like the half-slain fowl, how long, the arrow-wound of thy cross-bow, in dust and blood, fluttered.

From

Momently from my

heart's consuming,

Like aloe

on the

(-fuel),

fire

smoke ascendeth

how long

shall

;

placed

on that account that, with me, affrighted fortune becometh tame, that mouth (of the beloved), I will bring forth the desire of my heart,

From

affrighted. If for thy cheek no inclination hath the eye-brow, Wherefore is it ever (curved) like my stature

bowed

on my lip, thou place thy lip, immortal life, I gain, That moment when (in death), at the lip, my sweet life

If,

10.

Like thy own tress, how long puttest thou off Bewildered and distraught, light of both

cL-J

a contraction of .^yi y^^ayJI idJ! .~J In the is

Uttered by one

shall

have

heart,

who

name

God, the

slayeth an animal.

arrived.

merciful, the compassionate.

eyes

THE LETTER HA At thy foot, the thorn of separation (is) fallen in confusion And, from the rose-bed of union with thee, ever a rose Ours

The If

is this

stock

in trade,

to thy taste

thou take, not, to the Khwaja,

;

not plucked

chance,

pearls of Hafiz's write in

my hand

797

a book

will unfold

That, the heart of poor lovers, thou hast ravished by

the eye.

798

DIVAN-I-HAFIZ.

483, i.

Happy

(495)-

the breeze, ambergris be-perfumed, a perfumed pastile, desired of

(is)

heart,

That, in desire of thee, arose early the morning

bird of auspicious face (the murshid, perfect, excellent) the road-guide be For, from desire of the dust of that court (of God), water hath become my eye. !

In recollection of

slender person, that

immersed

in the blood (of grief) of

the heart,

The new

(slender crescent) moon, from the quarter of the (ruddy) crepuscule,

they regard. In love for thy (roseate) face, one day when, from this world, I depart, From my tomb, the red rose in place of green herbage, shall blossom.

That one am

I who, without thee, breathe. What shame thou If for sin the excuse not, Perchance, mayst pardon.

what ?

In love's path, from thy friends, learned that desire rent the black under-garment.

The dawn,

For me (Hafiz), give not grief (access) to thy tender heart For, this moment, thy Hafiz himself uttered bismi-llah (and in death departed). ;

The

first line

means

Since, in love for thee, * for thee, I die 6.

jliu. signifies

have shed blood, and drunk the heart's blood, one day when, * *

the under-garment touching the hair of the body. The word is derived from JL (hair).

The agent

to "learned

"the dawn."

in love

THE LETTER HA

484, I.

799

(497)-

The door

(threshold) of the magians' house was swept and water-sprinkled the gave. (At door) the Pir sat, and to old and to young, salutation :

In his service, the cup-lifters (topers)

all loin-girt

;

But, with the cap-crown, the canopy above the cloud

The splendour

of the

cup and the goblet (holy

was

fixed.

travellers,

possessed

ex-

cellence) concealed the light of the moon young magians, Sakis of the tavern) The path of the young magians to the sun (the splendour of the glory of unity) the cheeks (of the holy travellers, possessed of excellence, joined with the (the qualities of the

;

qualities of God),

From

waylaid.

the grace and the strife of excellence)

possessed Sugar broke asunder;

(its

(in state of restlessness) of

the

Sakis

(the seekers

sweet of work,

petals), the lily shed

;

(its

cords), the harp

snapped. 5.

In that chamber of privacy, notwithstanding tune

Placed indigo

;

all

her graces, the bride of for-

and, on the tress of (dark, fragrant) musk,

The angel

musk

shed.

of mercy (the perfect murshid) took the cup of delight (ma'rifat) from the dregs, on the face of Hur and of Pari {seekers of God), rose(And) dashed. water, ;

(To the bride of fortune), salutation,

spake

U jy

(the

(4) -

Holy 3.

moon's

sufferer of wine-sickness, poor,

may

light)

(young magians)

she and, with laughing face,

signify

wine

stricken

may

signify

travellers possessed of perfection.

The agent

5. In the

;

the holy travellers possessed of perfection. the light of the qualities of unity.

(a)

w 8Li4i

made

Saying

to " waylaid

" cheeks."

fortune renewed the dark indigo on magians' splendid dwelling, even the radiant bride of musk on her hair. She renewed her graces. ; and the fragrant

her eye-brow 7.

of such qualities! who hath made thee so miserable Saying :-O certain one, who art possessed and despicable, that, out from the corner of the house, thou hast gone ; and on ruin pitched thy

tent?

DIVAN-I-HAFIZ.

Who

From

doeth this that thou, with weak judgment and reason, hast done? the treasure (wine-) house, thou hast gone and thy tent on the waste hast ;

pitched. "

Thee, union with wakeful fortune,

fear that they (fate and destiny) will not

give; " For thou art asleep in the embrace of fortune, sleep

10.

The sky is the led-horse leader of king Nasratu-d-Din Come; his hand in his stirrup, behold the angel hath So

that,

perchance, the shoe of his steed

may

stricken/'

;

be, the

fixed.

new

(slender, crescent)

moon,

From

the vault of the ninth heaven, a hundred kisses on his ground

cast.

of gaining honour, wisdom, that is inspired of the Hidden, the vault of the ninth heaven, a hundred kisses on his majesty

cast.

For the sake

From

to the wine- house, come that to thee, I may present Of those whose prayers are answered a hundred ranks

Hafiz

arrayed

THE LETTER HA

485,

8O I

(498).

Last night, to the door of the wine-house, I went, sleep of skirt, and the prayer-mat, wine

stained-

The khirka wet

The magian boy of the wine-seller, cry-making, came " He said Awake, O wayfarer, sleep

stained-

;

stained.

"Washing and washing, do then, to the tavern, proudly move "So that, by thee, this ruined cloister become not' ;

;

"In purity, pass the stage of old age and make not, "The honour-robe of old age, with the splendid dress of youth,

stained

;

stained.

"In desire for those sweet of mouth (beloved ones), how long makest thou of thy soul with the melted stained?" ruby (the bloody tear)

"The jewel

In this deep sea (of love) those acquainted with love's path,

Were drowned and were ;

Pure and clean, be

;

not with water

and, from nature's well,

stained.

come

forth

;

Giveth not purity water, earth I

said

"If, in the

soul of the world

spring season,

stained.

not a defect

is it,

the rose-book

become with pure (ruddy) wine

bestained."

He "

"Hafiz! to friends, thy jest and subtlety boast not; said: Alas for this (thy) grace, with varied forms of reproach

The

" wet skirt"

signify the sins of Hafiz.

The rtiagian boy is mentioned for the sake of the inculcation of spiritual truths. The sanctuary of celestial love must be approached with purity. The second line may be So that by thee, this cloister become not stained (kharab aluda). :

4. In old age, the 6.

and the "stained prayer-mat"

bestained."

deeds of youthfulness do not.

The water (or the lustrous, water-like, honour) of the world love's ocean.

may

"Water earth bestained" signifies the human body (clay and water; unregenerated by God's

bestain us; not so the water of

grace.

802

DiVAN-l-HAFIZ.

486, I.

The

(496).

kept moving in cloth, gold-embroidered, hundred moon-of-face, the collar of hempen cloth

skirt-trailer (damsel)

of her, a

In envy

rent

the heat of the fire of wine, round about her cheek, sweat, Like drops of night-dew on the rose-leaf

From

A A

pronunciation, eloquent and sweet face,

;

a stature,

gracious and heart-alluring; the eye

(in

tall

and beautiful

;

a bow) sweetly

Her soul refreshing ruby (lip) of the water of grace born The boxtree (stature), sweetly moving, in daintiness

dropped.

drawn.

;

cherished.

That heart-alluring ruby (lip) of hers, behold and that laughter That sweet moving of hers, behold and that gait ;

full of

ripple

Forth from our snare, that mistress, dark of eye, hath gone Friends what remedy may I make with this heart

;

affrighted ?

Take care

so far as thou canst, injure not people of vision O light of both fidelity, hath the world.

account of that heart-fascinating eye, reproach

One

On If

day, glance,

hand

fall

t_~ai (kusb or katan (a) with i_>UAU (i)

In one

JLJTjj state, the

eyes

how long

shall

endure

O friend well"

account of the Khwaja's service, many the thanks that

that fruit

cloth

silken

world leaveth none.

chosen

shall utter,

matured.

linen) signifies

U hempen

;

reposed.

;

THE LETTER HA 10.

803

Every evil that, in respect of us, the enemy uttered thou heardest Lord the adversary's tongue be

If,

;

on account of Hafiz

Come

back.

severed

thy noble heart be grieved,

For, repentance,

we have made

of that uttered

and^

heard.

804

DiVAN-l-HAFIZ.

487, when

In the early morn,

The

cup,

(499)-

intoxicated with the night's wine, and the flute.

took, with the harp

of) wisdom, I placed road-provisions with wine (wisdom), to the city of intoxication, I sent travelling.

For (the sake

Him

Me, the form of the wine-seller (the murshid) gave a That safe, from time's deceit, I became.

From "

the Saki of

bow eye-brow,

butt of the arrow of reproach

heard

look,

Like the girdle, profit from that waist thou gainest not, If within, (only) thyself thou seest.

For

All

(about thy

own

work); over another bird, this net place

lofty (inaccessible) is the

;

Anka's nest."

the companion, the minstrel, and the Saki the fancy (the illusory form) of water and clay (the form of (is) :

As pretence man).

(0 perfect murshid

come out From this stream

(the

the bark of the wine (of ma'rifat),give, that happily

world of bodies), shore unseen.

Who

gaineth good profit from union with a lovely one, Who, at love with herself ever playeth?

with wine the wine-seller maketh senseless

thee, the mysteries of ma'rifat will not be divulged.

Whoever

itself,

It is

nature hath no existence is

a lover of

a rule that,

himself,

;

so, with ma'rifat,

revealeth only

from him

to the limit of his

;

power,

doth the murshid.

'Anka. See

Ode

4, c. 2.

God.

to another'no profit reacheth. the lover alloweth not others to

enjoy his beloved.

may

THE LETTER HA 10.

Void of the stranger, For,

peerless

is !

our existence

the house

save thou

;

wine, drink; none.

is an enigma whereof is fable and enchantment. investigating

Hafiz

The

man

805

806

DIVAN-I-HAFIZ.

488, I.

(494);

of the lamp of thy (resplendent) face became the candle account of thy mole, care for my own state, mine none.

The moth

Wisdom, who bound those love-distraught; By the perfume of the curl of thy tress, became

;

distraught.

At the glad tidings, in a moment, its life to the breeze, the candle gave, When, a message to it, from the candle of thy face, it (the breeze) conveyed.

If,

by the perfume of thy

tress,

soul

went

to the

wind

(of destruction),

what matter

The ransom for

the beloved

a thousand precious souls.

(ruddy radiance) of her adorned (flushed) cheek, in place of me, better than her dark mole, who saw ? grain

the

The

fire

Last night, through jealousy, affrighted, I fell from in the stranger's hand, my idol I beheld.

feet,

When,

What plans we evoked and (none) had profit, On her, our sorcery (of words) a (mere) tale became. By

the round form of the friend's

That, on the tongue,

lip, a covenant is mine, take naught save the tale of the cup.

The

tale of the college and the cloister utter not. For, again, Into Hafiz's head, fell the desire for the wine-house.

" The candle and the moth." See Wilberforce Clarke's translation (out Bustan of Sa'di, iii. pp. 207-212.

of the Persian) of the

THE LETTER HA

489, i.

807

(501).

the heart-desiring ruby (lip of the true Beloved) ever (And) my work to desire, al hamdu-1-illah

From

ease

;

Him, to thy bosom, tightly draw the Drink, sometimes, cup of gold sometimes, the heart-desiring ruby obstinate fortune

;

(lip).

Us, in intoxication, tales told, The ignorant Pirs and road-lost Shaikhs.

Of the

And

zahid's

word, we repented we seek the pardon of God. ;

of the 'abid's deed,

the explanation of separation, how shall I utter? An eye and a hundred humidities (tears); a (stricken) soul ) (Together are and a hundred sighs. soul

Let not the Kafir see (experience) this grief that hath seen (experienced), (lofty) stature and the moon from thy (luminous) cheek.

The cypress from thy

;

Than the lover's patience, naught is more pleasant From God, ask patience patience ask from God.

;

The patched garment is the zunnar (the mystic Sufi this way and usage, cast down.

cord) of the path (of tankat),

Once, by His face, pleasant was my time account of union with the Beloved, a hundred lauhash allah ;

9. idJI

jjla-J (lauhash allah) signifies

the contracted form of

$ (la lauhash allah), dJUl (ji^j! and of of respect, perturbation, prayer.

an expression used

in times of

wonder, of

808 10.

DiVAN-l-HAFIZ.

Away from the path Up from the dust of

His service, I turn not my face His court, I lift not my head. of

From Hafiz's memory, the desire of Thy face took (made forgotten) The prayer of the night-time and the lesson of the morning-time. ;

THE LETTER HA

49O, I.

If,

in the street of that

(Beneath

it),

the neck,

(502).

moon (the true Beloved) the sword (of we have placed. The order is of God.

regulation of piety, we also know But, with (our) road-lost fortune, remedy

The

profligate

us,

what ?

;

and lover

;

then repentance from God, I seek pardon

seek pardon from God

Upon

(is)

the admonisher, we seldom recognise or (make) the tale short.

Either (give) the cup of wine

calamity) rain,

;

The shaikh and

[

809

;

not a reflection (the glory of manifestations) from the sun of

Thy

face

fell:

mirror of face

Bitter,

Alas

patience

;

This (being doomed

(hard) heart, alas

Thy

fleeting (is) life ; to live), how long shall

experience?

In this way, heart bereft Hafiz would not have been, he had listened. If, to the advice of the 'well-wisher,

Hafiz

why complaineth

In season

and

thou, out of season, it

union thou desirest

necessary forthee to drink the blood

(of grief).

us, the sun of Thy face (the sun of truth) shone not; and no splendour of manifestations this distraught one obtained. desired one of every friendless one ! Alas, to none Thou inBeloved of mirror face !

Upon

clinest.

Both the mirror and the heart are defaced by the sigh. Hence, the mention of them is elegant. In the word t] the letter agreeth with in CM (a staff), and the letter 5 with the &*. in I

(a bowl). 6.

The second

Would

line

that knowledge were

mine when,

in soul

and body,

may meet Him.

Increasing beyond limit, is the desire of beholding in this world the Friend (God). Would that it were known when death shall arrive; and the interview with the Friend appear. The rendering (in the text) is by Professor R. Azu of Baghdad, Board of Examiners, Calcutta. 5

8io

DfVAN-l-HAFIZ.

491, I.

The

'fd, it is

;

and the season

(500).

of the rose.

In rose-season, the cup without wine,

who

Saki wine, bring hath seen!

Of this (hypocritical) austerity and (dry) piety, contracted Saki a little wine give, so that my heart may be

placed

heart

who, yesterday, counselled the prayer of lovers To-day, him, intoxicated I saw, to the wind, piety Sufi,

These one, or two, days, more, the (season If

expanded.

The

;

given.

of the) rose regard a gain

a lover thou be, joy seek with Sakis, face

O companions departed hath the rose, why sit ye careless ? Without the sound of the stringed instrument, and the harp Beloved and the cup of wine.

smoothed.

Thou knowest The reflection

in the

;

and without the

assembly of the morning cup how happy appeareth, cheek in the cup (of wine) fallen.

of the Saki's

When Of

the minstrel maketh the note, if it be possible he will sing the elegance of Hafiz's verse at the banquet of pne prince

" Smoothed " signifies void of hair.

born.

THE LETTER HA

492, I.

(504).

Since the tavern, my fate, Ilah hath made Zahid in this matter, say mine, what sin

8ll

That one, whose portion

On To "

in eternity without beginning, fell the cup of wine, the resurrection day, against him, this sin, why charge they ?

the Sufi, hypocrite, khirka-wearer, double of face, say: Long-handedness and short-sleevedness, who hath practised ?"

For hypocrisy, thou keepest wearing the (blue) kjjirka That, by the blue garment, the slaves of God thou mayst take from the path. ;

the slave of the spirit of profligates, headless, footless Before whom, a straw both worlds are not worth. I

Since

With

from the tavern, gained became my purpose, and the cloister, black became my face.

that,

the college

go a beggar of the door of every beggar, be not Save by "the will of God," thy own desire thou gainest not. Hafiz

;

"Long-handedness."

The second

line

See

Ode

455,

c. 2.

Because, in these places, save deceit 7.

The second line Thy desire, thou

saw naught.

obtainest not until before the beggars of " in the name of God."

God

(holy

men) thou contest

;

askest for something

That

is,

until

" In the

thou sayest

name

God, (give me) something."

M 3

and

8l2

DiVAN-l-HAFI?.

493, i.

(503).

suddenly, thy veil thou up-castedest. Intoxicated, forth from the house, thou hastenedest.

(0 beloved

In the

power

of the breeze, thy tress (thou hast given)

watcher, thy ear (thou hast placed) Thus, with all thou hast contented thyself. ;

;

This

;

hand, thy tress-tip, gavest thou not? foot (powerless), me thou castedest.

Then, down from my

The mystery girdle

of thy mouth,

thy speech told

;

what

of beggars, thou hast

what ? what?

to the order of the

The king of the lovely ones, thou art and the accepted become The degree of this rank, thou hast not recognised. Fresh, to

This

what

This

what?

the mystery of thy waist, thy

Yet, from the girdle, against me, the sword thou hast drawn. of love, every one Intently engaged with the die In the end, with all, crookedly, thou hast played.

This

what?

This

what?

This

what ?

Hafiz when, in thy straitened heart, the beloved alighted, The house void of the stranger, why madest thou not ? !

<L=-

is ,_yi*i (this

what

(a) this that

thou didst

(b) (c)

?) signifies is

unworthy

of thee.

what ? hath what meaning ?

deed

To make one

What meaning

hopeful

by kindness

taken upon that (me)

;

and then heart-shattered by hopelessness

that sin cometh from this (the speech

hath this ?

and

the girdle)

;

what

and revenge

THE LETTER HA

494, i.

813

(505).

Union with the Beloved than everlasting life, Lord me that (union) give for that (is) !

better; best.

;

Me, with the sword, He struck and to none, I spake For, concealed from the enemy, the Beloved's mystery ;

heart

best.

be ever a beggar of His street, " Perpetual fortune

the decree

;

best."

Zahid me, to paradise invite not For this apple of the chin (dimple of the Beloved) than that garden !

;

(of

With

the

mark

His soul

para-

better.

dise)

door (of the Beloved) to die, than the region of the (whole) swear) that,

of service, at this

world,

(it

is)

better.

That Its

rose, that foot-trodden of our cypress (the Beloved) becometh dust (trampled leaf) than the blood of the ruddy arghavan,

For God's sake, ask

from the counsel

of old

men, turn not thy head

For, the old man's counsel than youthful fortune,

Although the Zinda river

Yet our Shlraz than

10.

(of Isfahan) is

the water of

this

powerless better."

;

better.

life

;

better.

Isfahan,

My eye hath seen none night He said In the world, than the pearl of my ear One

better.

physician, (the Beloved)

Saying: "At last, when (by the remedy of union), becometh " one (through separation)

youth

;

In the Beloved's mouth, speech (is) the jewel But, Hafiz's utterance than that,

better.

;

better.

THE LETTER YA (S

The

Letter Ya.

495, heart

The

in the

815

(514)-

thou makest not

Beloved's street, passing

chattels of conjunction, thou hast

;

and a work

;

thou doest not.

In the hand, the chaugan of desire yet the ball thou strikest not thou makest not. In the hand, a game like this and a prey ;

;

This (red) blood

For the work

that, into

thy

liver,

waveth, a point (why

(use) of thy face-colour,

is it

that)

thou makest not

Musky

On 5.

If,

(fragrant)

becometh not creation's breath; because

wind, the dust of the Beloved's street, passing,

thou doest not.

this

sward

(ma'rifat)

(the world),

like the

thou makest not.

with the soul of grief, others have purchased the Beloved, heart this deed, once,

From

(swiftly)

fear that thou takest not the sleeve of the rose

;

For, the endurance of a thorn from

its

thou sufferest not.

rose-bed,

To the dust thou castest, the cup joyous and full And of the calamity of wine-sickness, thought

wine

;

and wine thou makest

Enclosed in the sleeve of thy soul, are a hundred musk-pods Them, a sacrifice for the Beloved's tress,

For the service of the Friend's court, ! go. do, once

not.

;

thou makest not.

Hafiz If all

lawful to thyself considerest thou the troubles of this world

Not

Despite thy power, no work thou completest sickness, regardest not.

;

thou doest not.

;

ever the seeker of rest thou art.

thy time thou wastest ; and the calamity of wine-

8l6

DiVAN-l-HAFIZ.

496, i.

(573).

moment when,

intoxicated with wine rose of hue, Without gold and treasure, with a hundred pomps of Karun

heart! that

thou art

In the stage where to fakirs the seat of wazlrship, they give, I expect that above all in rank

In the path to the

The

first

abode

condition of

its

of Laila (the true Beloved),

step

is,

that

Majnun

thou

art.

thou

art.

wherein are dangers, thou be.

(the perfect lover)

Thee, love's centre I showed. Ho mistake make not If not, when thou lookest outside of the circle of lovers !

Departed, the karvan the desert

(is)

(of

in front

thy fellow-travellers)

;

thou

and, in sleep, thou

(art),

art.

and

the path thou askest (O heart I know not) how thou goest from whom, the of what thou doest how (in this desert, ignorant path, alone) !

;

thou

cup, drink

On. account

;

and on the

skies,

a draught, cast blood (of grief)

art.

;

of time's grief, the liver of

how

long,

how

long art thou

The

kingly crown, thou seekest

;

the essence (perfection) of thy

display indeed, of the essence (the race) of Jamshid and of Firidun

own

nature,

If,

Hafiz

poverty, bewail not.

For,

this

thou be.

be thy poetry,

Appeareth no one happy of heart, that sorrowful

thou shouldst be.

THE LETTER YA

497, I.

God,

Ahmad

817

(581).

praise for the justice of the great Sultan bin Shaikh Uvais bin Hasan Ilkhani.

Khan

bin Khan, Shahinshah of Shahin-shah-descent That one, whom, if thou call the soul of the world

;

.'tis

well.

Confidence in thy fortune bringeth he who hath seen and he Excellent O thou (that art) worthy of such grace of God.

who

hath not seen

;

If,

without thee, the

The 5.

fortune of

moon ascend,

two halves they dash the miracle of a Holy one (God),

Ahmad (Muhammad), and

Heart from king and beggar, the splendour of thy fortune ravisheth Far be the evil-eye, for both soul thou art, and also the beloved thou ;

Turk-like, the forelock arrange.

The

Khakan

liberality of a

;

For, in thy fortune,

and the energy of a Chingiz Khan.

(apparently) far, we are, to thy recollection the goblet, the spiritual journey, distance of stage is none.

Though For, in

Not a rose-bud Excellent

of ease blossomed from

the Tigris of

art.

Baghdad

;

Persian clay

drink

;

and the fragrant wine.

The lover's head that was not the dust of the Beloved's door, From the labour of head-revolvingness, when is freedom his ? 10.

morning breeze

the dust of the Beloved's path, bring That, luminous with it, the eye of his heart, Hafiz may make.

Ahmad

Ilkhani (or Ahmad Jalayir) the territory of Baghdad. Ahmad Ilkhani died 1410.

;

was grandson

In 1206 Chingiz Khan (J.HS4, ^.1227) received the of Tatari, his capital being Karakurm.

Hasan Buzurg, who

title

Khakan

;

died 1356, ruler of

and was declared emperor

His dominions extended 1,800 leagues east to west; and 1,000 north to south,

DiVAN-l-HAFIZ.

498,

(511).

king of the lovely (the beloved) ones of the world

justice

for grief

of being alone,

Without Thee, to the soul, my heart hath come. shouldst come back; (and me safety, give).

Tis the time when thou

Me, so far from Thee desirousness and farness made, That, from the hand, will depart the power of patience.

(Beloved

And O In the

The

the pain (of love) for

desire

filled

(Beloved

compass

favour

(is)

Thee

(is)

my remedy

on the couch of unful-

Thy memory, my

consoler in the corner of solitude.

of our fate, the point of the compass, are

whatever Thou thinkest

the order, whatever

In the world of profligacy (of being a lover of God),

Thou

orderest.

neither thought of

self,

nor opinion of self: In this religious order,

Lord

whom

That lovely one

Kufr

self-seeing and self-opinioning.

to utter this subtlety that, in the world, of every place (the true Beloved) His face displayed not. is it fit

Last night, to the morning breeze, complaint of His tress, I uttered " A mistake This thy distraught thought, abandon said :

The breeze

"complain not; whatever He wisheth,

Here with the chain

heart is

His

tress)

(of

Him

doeth)."

a hundred morning breezes keep dancing

so long as thou measurest not the wind (a thing impossible to do), this

thy companion.

Saki! not a colour

Moving make thy

(of

Kufr, infidelity. Kafir, infidel.

(of decoration) hath the sward of the rose without thy face; box-tree (stature) so that the garden thou mayst adorn.

THE LETTER YA 10.

(O Beloved At the time

819

ever joyous, remaineth not the rose of this garden of the world.

of powerfulness (perfection of beauty), the feeble ones aid (and their

state, pity).

account of

that, in the

this blue circle (the sky),

enamel-cup,

bloody of liver

this difficulty

may

Hafiz departed hath the night of separation !

morn

;

come hath

lover of distraughtness

;

give wine

solve.

auspicious be thy gladness.

the sweet fragrance of

820

DiVAN-l-HAFIZ.

499, I.

(507).

Came the breeze giving fragrance of Hima (the abode of my desire increased From me to Su'ad (the beloved), greeting, who will convey?

the beloved)

and

;

The hearing of the Friend's message is felicity and safety Be my precious life a ransom for the dust of the Friend's door. ;

the evening

shelter) of strangers,

come

;

and the (bloody) water

of our

eye, behold,

Like pure (red) w'ne in Damascus glass. inclined and became a covenant-breaker, If, to paradise, Be neither my sleep agreeable, nor my sleeping place tranquil. I

There came the sweet odours of the torrent, that from the mountain reacheth the plain filling the torrent-beds, becometh the prohibitor of travellers.

When

;

and

this happened, my desire for union with the Beloved leaped forth from within " Desirous of what is At this time, who will convey my greeting prohibited is man." Su'ad (the Beloved) ?

The explanations are (a)

O O

Hima to Najd, thou Incline, and be a covenant-shatterer thee sleep maketh not happy ; and also pleasantly cometh not. master of knowledge when Najd, thou enterest ; and thy face to the seekers, showest ; and the covenants, that with me thou hast, performest not know well that, into my nature, the fire of love's jealousy falleth; and off from me ease becometh cut in such a way that there will be fitness neither of sleep for me, nor of me for sleep. At that time, Su'ad

if,

from

all

(4)

wailing will be

murshid

my work. Najd, thou

incline ; and in propinquity to the Lord, upon prayer and me, according to thy promise recollectest not ; and me, hand seized, to God I shall become without consignest not, sleep and ease ; and shall give myself to the

enterest

;

wind. (c)

when Thou enterest Najd (paradise) ; and showest Thy face to the faithand (in the fulfilling of Thy promise) exercisest delay, and makest me enter among the crowd of the faithful then to me come not pleasant the delights of paradise. true Beloved when, in Najd (my existence), Thou enterest upon splendour ; and openest

true Beloved ful

(dj

;

to me the doors of manifestations

of these covenants that, in ; and, in the fulfilling eternity without beginning Thou establishedest with me, makest delay, I shall become restless and heart-shattered in such a way that there will be fitness neither of sleep for me

nor of

for sleep.

THE LETTER YA in

If,

praise

Arak

of the dweller of

the

(the beloved),

bird

happiness

warbleth,

From

gardens, the moaning of not be separated.

its

will

Not much remaineth when beloved

From

the

pigeons

desire of the possessor of Arak)

(in

an end cometh the day of separation from the

;

hills of

Hima

(the beloved's abode)

almost beheld the removing of

tents.

happy that moment when thou arrival

Happy

enterest,

and

to thee

say:

In safety,

in the best of abodes, thou hast alighted.

(Arak) signifies : a tree of the desert, whereon camels feed, and wherewith they

*-'jl

^M! (_yj

(the dweller of

the illusory

Arak) signifies beloved who hath her dwelling

make

tooth-picks.

Arak

;

and thus exalteth the standard of her

loveliness.

&?* (Najd)

signifies

name of a mountain,

the

the lover's dwelling

a city wherein is a mountain, and wherein men are crowded. There and thence he hath opened the eye of inclination for the possessor

;

Arak.

When

near the time becometh for the returning of the Najd birds to Najd from the valley (wherein is the tree Arak and wherein the beloved dwelleth) the gardeus of Najd become not void of the pigeon's plaint that giveth me news of the returning of the birds.

From

the

meadow where they roost, birds go in the morning meadow alight there (the roosting-place).

to another place to feed

;

and the

birds of another

Hafiz saith

night,

when the birds

wherein

of Najd return from that valley (wherein is the tree Arak, and dwelleth) to Najd, my pigeons, in the gardens of Najd, enter upon Towards them I look with intense desire j and of them, with love's tongue,

my beloved

complaining. ask of my beloved's state. Although Hafiz uttereth the tale of

Majnun and Laila, yet verily he referreth to the state of himand of his beloved. Majnun's abode was in Najd ; and, there, in the beginning of the distraught state, he dwelt Laila's tribe was desert-dwelling and sojourned in every grassy place for the grazing of their self

;

cattle. 6.

For, from the whitenesses of Hima (the white salt barren places that occur in valleys), have seen the tents standing.

Rulers

the desert preserve the valleys

;

and when the grass arriveth

at maturity, lease

them

to the desert-dwellers.

There, they bring their cattle; and tend them.

When

the grass

devoured, outside they pitch

their rents. 7.

Happy

that

showest.

moment when from Hima

Najd thou comest; and,

to the seekers, thy face

822

DiVAN-l-HAFI?.

Hope is that, by good fortune, thee I may quickly see, Thou being joyous in order-giving; and I, in slavery. Though, worthy of the society of kings, I have naught, For charity sake, me, in slavery, accept. 10.

from thee,

far

Being

moon

have become slender (lean)

new

the

(crescent)

;

Although thy face

like the

moon,

in its fulness,

have not seen.

Hafiz like the string of pearls of good water is thy pure lustrous verse For in the place of grace it surpasseth the verse of Ni'zami. !

Greeting, I say to thee : " O Su'ad from the journey, thou hast !

come back

;

best, thy

;

coming back and alighting

;

the best, thy coming back." 10.

The meanings (a)

(b)

are

Su'ad verily far and separate from thee, I became. Though thy face like the moon I have not seen. Su'ad verily far and separate from thee I became. In that state I am that I am a waner like the waning (crescent) moon. From waning, I gradually became effaced, and, in the world, became like the new moon, so that, save a phantom, was no example of my existence; and save existence, no appearance. !

THE LETTER YA

500, heart!

823

(515).

from that pit of the chin

if,

(of

the true Beloved),

thou comest forth,

Everywhere that thou goest, quickly It is If,

possible that (even) with a

thirsty of lip, (and hopeless)

thou comest forth.

regretful,

little water thee, the sky may not aid from the fountain of life thou comest

Sense keep for if lust's temptation thou heed, From the garden of Rizvan, like Adam,

forth.

;

thou comest forth.

In desire of seeing thee, like the (radiant) morning, Possibly, like the gleaming sun,

soul I surrender; thou mayest come forth.

Like the breeze, on thee, the breath of blessing I send to such a degree That, from the rose-bud, like the rose, joyous and laughing thou comest forth. In the dark night of separation from thee, to my soul

the lip (ready to depart)

came

;

'Tis the time

when

like the shining

thou comest forth.

moon,

From my two streams It

may be

eyes, on the dust of thy

door,

have established a hundred

that, like the

moving cypress

thou mayest come forth.

In the house of grief and of reproach, how long sittest thou ? thou shouldst by the Sultan's fortune,

'Tis time that,

come

forth.

Hafiz think not that that Yusuf, moon of face (the Beloved) thou comest Again cometh (to thee) and that, from the hut of sorrow,

forth.

;

824

DiVAN-l-HAFIZ.

501, I.

(506).

perfumed hair (the beloved) had written, our existence, the sphere would not have folded up.

to us a letter, that

The

leaf of

Although separation bringeth forth the

Would

God

fruit of

union,

had not sown.

that this seed, the villager of the world (God)

Forgiveness is the cash of that one to whom, here, and an abode like a paradise. Is a Friend like a hurl ;

Thy

reed

let

not

its

sweet tongue be shed

Experienced not love far from

Thee

;

not,

Ian answer

me)

(to

would have

written.

If,

on love, thy picture the architect of existence had not painted, of love with the clay of Adam, He would not have mixed.

The atoms

Zahid not with delay, the story relate, that, in my cash (hand), Is a Friend like a hur, and an abode like a paradise. !

For the garden of Iram, and the power of Shudad, sell not bottle of wine (of love), and a sweet lip (of the murshid), and the border of a ;

field.

the sky,

ignorance and thy knowledge, what difference ? is none, whether beauteousness or hideousness (what

There where vision matter)?

Not alone the Ka'ba At every step^is a 10. In love's inn,

When

one cannot make happiness

the pillow

The second

Hur.

See

golden, with a brick,

line occurs in couplet 6.

Ode

have I made the idol-house, a church.

of the heart cloister or

25, c. 2

;

366,

c. 5.

;

content.

THE LETTER YA L5"

825

O wise heart grief for a mean world, how long ? Alas it is that with beauteousness, it (the heart) became the lover of hideousness !

The

stain of the khirka is the ruin of the

From his hand, Thus, was fate.

1 1.

The second Alas

13.

world

way-farer, one of heart, one pure of nature

line

it is

Note the use

Thy

tress-tip

why

What would

may

;

where

did Hafiz let go

he have done,

he had not

let

that one of beauteousness should be the lover of one of hideousness. of tS

n the second

line.

826

DIVAN-I-HAFIZ.

5O2, i.

(522).

thou that lawful, the separation of lovers

holdest; holdest

(And) apart from thy bosom, lovers

With a

water, the thirsty one of the desert, aid

;

reason of that hope that, in this Path to God, thou

little

soul

Guard

it,

and thee, I forgave. But this (guard) that of me thou than better keep

heart, thou ravishedest

Our cup that the other adversaries (It)

holdest.

endure,

if,

;

keepest.

drink,

lawful, thou

holdest.

(contemptible) fly! the presence of the (mighty) Simurgh

of display

not thy place

;

Thy own honour, thou

takest

;

and, our trouble, thou

causest.

Excluded from this door (of the true Beloved), by thy own fault, thou Of whom, bewailest thou ? complaint, wherefore (is it that) thou

Hafiz

From

this

All violence and tyranny

crowd

(of lovely ones),

is the way of lovely ones thou art that one who, hope of

fellest,

hast

;

fidelity,

holdest.

Hafiz

Work

from kings, shelter

in service

not done, hope of gift what

Love-play, like true lovers, To us, thou givest trouble.

they seek that) thou

(is it

not thy work.

;

holdest

THE LETTER Y&

503, I.

thou that art ever proud of thyself

love be not thine, excused

Around those distraught

of love,

art.

with the wine of the grape, intoxicated thou

art.

The yellow

not in thy head

thine)

;

for,

(grief-stricken) face,

For lovers, the evidence of

thou

wander not

(0 father of

lust

art.

wisdom, renowned

(no access to

(519)-

thou

For, for the best

827

;

love's intoxication

;

and the grief-stained sigh are

affliction.

beauty hath the garden of paradise, Without the pure wine, and the lip of the

For thee,

Though, Hafiz

The cup

it is

necessary to practise love for that moon,

like the sun,

thy

famous

own name and

of wine, seek

;

fame, abandon

addressed to zahids, proud of their own piety.

This

Without wine, wine-sickness departeth

not.

thou

art.

thou

art.

;

for wine-sick,

hurl.

828

DiVAN-l-HAFlZ.

5O4, i.

(521).

thou that, in the tavern-street, thy dwelling of thy own time, thou art, if, on the cup, thy hand

hast

The Jamshid

thou hast.

thou that, night and day, with the tress and the face of the Beloved, passest thou mayst have. thine, so that a happy morning and evening

Be opportunity

thou who, in union with the heart's ease, privacy chosest

gain, regard this

morning breeze

moment when

thou hast.

thy great desire

at the head of thy path, those

consumed with

love, are

expectant,

Whether, from that

(0 true Beloved

thine

Thanks,

(true)

Beloved (many

though, at the time of

journey made, a message thou hast.

fidelity,

stability (constancy) is not

;

thou hast.

offer that, against violence, stability

(dark) mole, fresh of head, is a pleasant grain of pleasure. the border of its sward (face), alas what a snare (the tress)

Thy

From the laughing lip of the goblet, the soul's perfume, O Khwaja smell if, for that, a perfume-place

But,

perceive

thou hast.

;

thou hast.

from thee, a name a stranger seek, what (a wonder) To-day, in this city, thou art one, who a great name If,

Kind became (even) the made

(cruel) sky, since,

will be,

hast.

abandoning

of violence-doing

;

O 10.

soul

thou art one who, in this

The guardian

of thy soul will be

way

many

For, like Hafiz, night-rising, a slave

soul

from violence, back thou comest not.

(of violence),

a prayer of

a great moving

dawn

hast.

;

thou hast.

829

THE LETTER YA

505, I.

moon

thou that, on the

(of

(518).

thy radiant face), the veil of

musky

hair castest,

Kindness, thou didst on the sun (thy effulgent face, so that from love's fire, thou castest. lovers should not consume) a shade ;

do?

Now,

the water (lustre) of colour of thy cheek, what will on water, the picture of thy own sorcery,

From

the lovely ones of the world, the ball of loveliness thou tookest.

With

us,

joyful

The

thou castest.

(world-viewing) cup of

Kay Khusrau, seek

;

for Afrasiyab,

down thou castest.

In our desolate heart, the treasure of thy

On 5.

this ruined treasure,

own

thou placedest thou castest-

love,

mercy's shadow

In a different way, with the (luminous) candle of thy face, love every one

played

;

Out from the midst,

thou castest.

into trepidation, the moth, (the lover),

Though, through intoxication, ruined I am my devotion, reject not thou For, in this employment, me, in the hope of reward, :

(For the sake

dour

of)

one glance, thy

castest.

veil thou up-castest in the place-of-splen-

;

Hur and

And

into the veil, through shame,

The

sleep of the wakeful, thou boundest (preventedest)

Pari

thou castest.

;

then from the picture

of fancy,

On 1.

the night-prowlers of the troop of sleep, a suspicion,

This

addressed

(a) to the true

Beloved.

murshid.

(4) 2.

Thy sorcery resembleth this that on water cheek will do.

thy

own

Hur.

casteth a picture.

cheek, a line (of down) thou broughtest forth,

picture of sorcery, thou castedest. 7.

thou castest.

See Ode

25, c. 2

;

366,

c. 5.

With me,

know

not what thy

thou mayst say that on water the

DIVAN-I-HAFIZ

From

the desire for the intoxicated narcissus (eye), and for the ruby (lip),wine-

worshipping, Into wine, Hafiz sitting in khilvat,

10.

thou easiest.

For the sake of capturing the heart, on his neck, the chain Like the (mighty) noose of Khusrau, the master of necks,

of thy tress,

thou castest.

Nusratu-d-Din Shah Yahiya, O thou who, the enemy's land, Into water, with the foam of thy (flashing) sword, like fire,

thou castest

The Ruler, Dara of pomp, O thou, who, the From the height of mightiness, on the dust of

thou castest

From From

sun's crown,

the door-post,

the cup, world-viewing, wine drink for, on Jamshid's throne, thou castest. the face of the desired Beloved, the veil (down) ;

Shelter from the water (lustre) of thy (flashing) sword, by which lions, Thirsty (with wounds), thou madest and heroes into water(of shame);

thou castest

13.

14.

The first line may be From the world's r.up, wine :

This

the

first

concluding

In the ninth couplet, the

drink

;

couplet of

on Jamshid's throne, behold that in which the word Hafiz is omitted.

an Ode

word Hafiz appeareth.

83 I

THE LETTER YA

506, i.

(512).

whose face (are) revealed the splendours of sovereignty; whose thought, (are) concealed divine philosophies

them, in

And,

In the country of faith, thy reed it, may God bless hundred fountains of the (limpid) water of life !

from a small ink -drop

opened.

Ahriman, shine not the splendours of the ism-i-a'zam, Thine, is the country and the seal-ring. What thou wishest,

Doubt

his

Sulaiman's pomp, whoever displayeth, wisdom and knowledge, (even) the bird and the

order.

fish will (in

mockery)

laugh. 5.

cap of sovereignty, the hawk putteth, of sovereignty, the birds of (the mountain of) Kaf (well) know.

Though, sometimes, on

The usage

his head, the

to which, out of its own bounty, the sky giveth lustre, the aid of an army, will sever the world. without Alone,

That sword,

In respect of the friend

and

of the

enemy, pleasantly writeth

(in

the magic

figure) thy reed :-

The

amulet, life-increasing (for the friend)

;

sorcery, life-decreasing (for the

enemy)."

3. 5. 7.

This is addressed to Nusratu-d-Din Shah Yahiya. See " Ism-i-a'zam." See Ode 189, c. 2. In the mountains of Kaf, only the Simurgh is sovereign.

Ode

506,

See Ode

4, c. 2.

names of the two persons whose lot is to be determined names, the numbers of the Abjad. After dividing the numbers by nine, victory will be as follows

They

write the

Both odd.

The

less (in

number) conquers.

;

and, beneath those

DIVAN-I-HAFIZ.

832

them,

And

whose elements (are) created of the alchemy of honour ; thou, whose fortune (is) safe from the disaster of ruin !

on quarry and mine, a

If,

the ruby, red of face,

O King

flash of thy it

sword

fall,

giveth the hue of withered (yellow) grass.

(-time) since void of wine was my cup from the slave, a claim; and, from the muhtasib, testimony? Behold (thereof)

10.

tis

life

The weakness

of the night-sitters, I know, thy heart will pity of the breeze of the morning-time, my state thou ask.

If,

Saki (Murshid)

from the fountain of the tavern

;

(of ma'rifat),

little

water

bring,

from the wonder of the monastery (pride of our own devotion), the khirkas, we may wash (and, in supplication and in submission to God,

that,

engage).

Adam's household, as long as the way of sovereignty was, Like thee, none hath known this science (of sovereignty) as it

Cometh not violence from the Oppression on

15.

When, on

is.

(cruel) sky so long as angel of quality thou art departed from the world, (sinee) world-shelter thou art.

the sin of pure

Adam, lightning flashed, how adorneth (befitteth)

Us, the claim to sinlessness

;

O bestower of gifts asylum of created beings me calamities have visited), mercy show! (whom poor

Hafiz! since, sometimes, thy name the King taketh (mentioneth), him, grief on account of fortune display not in pardon-seeking, come back.

;

Nusratu-d-Din Shah Yahiya who art described with such qualities ; consider. For Adam, the father of mankind, gained freedom from sin. Claim to purity, how may we make; and from !

sin, desist ? .

15.

Apparently, these persons are the profligates of the drink ing-place.

Adam's iJJI^yue

title is ...if

See 16.

Adam, pure ,,

c. 8.

This couplet

is in

God,

the father of mankind.

Arabic.

THE LETTER YA

507, whose street, (only) a whose face, (only) a sign

thou, of

And

From thy ruby And,

(516).

the tale of paradise the description of the beauty of the Hur.

tale is

;

(the life-giving) breathing of 'Isa mouth, only a sign (is) the water of life.

(only) a jest

lip,

from, thy sweet

;

heart and a tale of grief and a verse of mercy.

(Together are)

every fragment of

(Together are)

every line of thy qualities,

;

assembly of souls, when would it (the rose) have been, to the rose, thy perfume, thou hadst not entrusted?

'Itr-diffuser of the If,

In desire of the dust of the Friend's path, I consumed, morning breeze bring to mind that even a little protection thou gavest not.

in the fire, appear the form of thy (lovely) face Saki! come (and give wine); for (even) of hell, no complaint If,

Took

the horizons (of the world), the perfume of

heart

mine.

roasted (grief-stricken)

;

This consuming of

(then)

heart, (into the beloved's heart)

penetrate.

absurd knowledge (thou wast) and from the hand, life passed and a sufficiency, thou madest not. (of capital) thou hadst ;

;

hundred sources

;

From this lesson of grief, Hafiz's From thee (O murshid !) a glance

desire, (of

what

it is,

kindness)

;

" Hur."

From Muhammad's

Ode

25,

;

366, c. 5.

sweat, sprang the red rose.

See

Ode

thou knowest

;

and from the Khusrau (God)

the bounty (of pardon).

See

may

34, c.

DIVAN-I-HAFIZ.

508, I.

(523).

This khirka that

I have in pledge for wine This meaningless book immersed in pure wine

life,

how

ruined

much

best

;

best.

(of ma'rifat)

gazed,

In the tavern-corner, fallen intoxicated,

best.

Since, from poverty, far is counsel-considering, Both my heart full of fire best; and my eye full of water,

best.

the people, the state of the zahid, I will not utter, For this state, if I utter, with the harp and the ribab

best.

Since, in this way, headless and footless (fickle) are the sky's motions, In the head, desire for the Sakl; in the hand, wine

best.

From a If I

heart-possessor like thee, the heart up I pluck not. at least in the curl of that tress,

Hafiz

since old thou hast become, forth from the tavern, and desire

In youth's season, profligacy

The meaningless book

may

signify

(a) Hafiz's verse. (6)

Yes,

endure torment,

a book wherein

no mention

of truths

and

of divine

knowledge.

best.

come

;

best.

835

THE LETTER YA

5O9, i.

(520).

exercisest not

thou who, in our slaughter, mercy manliness, Profit and capital, thou consumest

thou showest not.

;

Deadly poison, the sorrowful ones of calamity ration from thee) drink

(lovers, sorrowful

through sepa-

;

The design

of (slaying) this tribe (of lovers)

dangerous.

Take care

that

it,

thou doest not.

Since, with a corner of thy eye, our grief it is possible to take, The part of justice it is not, that our remedy (for freedom from grief)

thou makest not. Since, in hope of thee, our eye

why

On 5.

(is it

the ocean (through weeping)

that)

the ocean-shore, in recreation, passing

thou makest not?

The

tale of every violence that, of thy gentle nature, they made, Is the word of the interested (and is therefore discredited). Those

Zahid

deeds

(of

thou doest not.

violence)

our beloved display splendour to thee (by visiting thee), the beloved, a wish thou makest not.

From God, save wine and

Hafiz adoration of his eye-brow (curved) like the prayer-arch, make For save here, a prayer from sincerity's source thou makest not.

;

the flatterers, qualities, good of action, and of thy ways merciful in effect, of the path of sweet speech, described to thee the deeds of former beloved ones. Associated with design (for the acquisition of reward) is this talk. Whatever he saith, do not ;

Because of thy good

and the seekers

for in error's path, he striveth. In the state of illusory love, Hafiz wrote this

Ode and ;

the illusory beloved, thus counselled.

5 p 2

836

DIVAN-I-HAFIZ.

510, thou void of news (of love)

So long as way-farer thou

(510).

strive that the

art not, road-guide

master of news,

how

(is it

thou mayst be

that)

In the school of truths (and of ma'rifat), before love's master (the murshid, perfect and excellent) son strive that, one day (worthy to be) father (old) Ho ;

thou mayst be.

Far from love's degree, thee, sleeping and eating put

love, thou attainest at that time

when

sleepless

;

and foodless thou shalt be.

When, on thy heart and soul, the By God (I swear) that fairer than

light of

God's love

falleth,

the sky's (resplendent) sun

thou shalt be.

From

men

the copper of thy existence, like

of the

Path

(tarikat), thy

hand

wash,

that love's alchemy, thou

mayst obtain

;

and gold thou mayst be.

From head

When

Path

to foot, thine all God's light shall be, and headless (the world's chattels

footless of

Him

and ease abandoned),

possessed of majesty,

moment, immersed

God's

sea,

;

think not,

That, to the extent of a single hair, with the

water of seven

(all

the) seas (of

thou shalt be.

the world), wet,

in the

thou shalt be.

God be the spectacle-place of thy vision not a doubt remaineth that the possessor of vision, -

the face of

After

this,

thou shalt be.

The

(base) copper of thy existence,

abandon

;

and

it,

without news be.

THE LETTER YA V-f It, below and above (ruined), the foundation of thy existence Think not in thy heart that, below and above,

Hafiz It is

837 be,

thou mayst be.

thy head be desire of union (with the true Beloved), necessary that the dust of the court of Him possessed of vision, !

thou shouldest be.

DiVAN-l-HAFIZ.

511, (524). I.

the adversary, utter not the mysteries of love and of intoxication,

that,

without knowledge (of love), in pain of self-worshipping, he

may

die.

Notwithstanding weakness and powerlessness, like the pleasant breeze be In this Path (of love), more pleasant than body-soundness is sickness (in grief ;

of love).

Veiled

the corner of safety, how can one be, as, to me, the mysteries of intoxication thy narcissus (eye) uttereth

As long

(O Zahid !) the lover (of the true Beloved) be if not, one day, the world's work endeth (And), from the workshop of existence (the world), the picture of thy purpose unread (unattained, thou shall die). ;

;

At the threshold (where humbleness lofty

sky

(God foroid) shouldest

that, fall

life,

pardon

the side of intoxication's delight, easy

Sufi

greatness) of the (true) Beloved, of the

from the summit of loftiness to the dust of lowliness, thou

Although the thorn diminisheth

(loftiness of rank) think not

the cup, drink

ye short

of sleeve,

Odes 511 and 512

Hafiz

;

the great flagon prepare

how long

of this text

form

it the rose seeketh, the bitterness of wine.

for

;

(practise ye) long-handedness

Ode 524

of the text of Calcutta, Delhi,

Lukbnau, and Kahn-

pur. 7.

*jjji signifies:

a two-handled, spouted, glass flagon, wherein "

Long-handedness."

See

Ode

455,

c. 2.

to refine,

wine resteth four days.

8 39

THE LETTER YA <

512, I.

heart

(524).

a moment, void of love and of intoxication, be not go when, from non-existence to existence, thou escapedest.

;

that time,

khirka-wearer, thou see, engaged in thy own work be better than self-worshiping is. Every kibla that is

If the

In the religious order of tarikat (love) immatureness is kufr expertness and quickness, Yes, the path of profligacy is

;

as (in thyself) the wisdom of excellence thou seest (and, of that art proud), thou sittest void of divine knowledge ;

As long

one word

thec,

say:

"Thyself, behold not, so that

(in safety)

wisdom,

thou mayst

escape."

I had (fore-) seen that day, awhile with us, through perverseness, thou satest not.

These calamities that have arisen

When,

O my Sultan

God's sake, (exercise pity) us, thy (black) Long-handedness like this, how long maketh the black ? !

for

tress hath shattered

;

Last night, in the assembly of the magians, to me how well said that idol "If the idol, thou worship not, with the kafirs, what work (is) thine ?"

soul

of the deluge, thee, love will consign like lightning, thou thoughtest that from this tumult, thou wouldst

to the

(Swiftly)

power

;

escape.

From

the Path, Hafiz gazed

Notwithstanding

See "

Ode

;

511,

till

his loftiness,

he beheld thy lovely tress;

trodden

c. I.

Long-handedness."

See

Ode

455,

c. 2.

in lowliness (truly

humble), he became.

840

DiVAN-l-HAFIZ.

513, i.

This

"Blood

from

subtlety, hear that, free

(of grief)

thou drinkest,

(529).

thee),

thou mayst make;

grief, thyself

search for victuals, not placed (intended for thou makest."

In the end, the clay of the goglet-maker (potters) thou wilt become; Now, think of the pitcher (of thy heart) that, it, full of wine (of ma'rifat and of

thou mayst make.

love),-^

of those

If,

men

thou be, whose desire

Pari-born! ease with man,

how long

paradise,

On the (sitting-) place of the great, boastingly Unless, the chattels of greatness, all prepared, 5.

thou makest?

(is it that)

impossible to lean,

it is

thou makest.

of (God's) bounty, how taketh away thy heart (stuffed with sensual claims and ideas of impurity?) thou makest ? Unless pure of the stuffed picture, the leaf (of thy heart)

The writing

Khusrau

of those

sweet of mouth (Hafiz) rewards are thine, !

to Farhad, heart-fallen, a glance

thou makest.

back to the Merciful, thy own work thou pass, the great pleasure that with fortune God-given,

thou makest.

breeze! the service of

If,

Hafiz!

Till, full of

the

lily

Khwaja

of the valley

Jallalu-d-Din do,

and of the noble

the world

lily,

thou makest.

What

fate

hath given, with

body, in

Thy

Otherwise

be content.

whose preservation thou

art engaged, will

become dust

those men thou be that thy desire is paradise, Ease with man, how long makest thou (who art) Pari-born

If of

Jallalu-d-Din. See

Ode

517,

c. I.

(in

the grave).

THE LETTER YA

514, i.

to the voice of the bulbul

Thee, how may

cure?

and

The

(530).

wine thou drink

of the turtle-dove,

last

remedy

not;

the cautery.

veil the rose up-lifted; and the bird shouted "hu, hu"! (in spring-time), her Wherefore makest thou (the reproachful cry) the hand, the cup put not. " hai "?

When From

hai,

When, "

thy hand,

Die not; living

the water of

life,

thirsty die not;

every thing from water."

Of the colour and perfume of the spring season, lay up treasure For keep arriving in pursuit the highwaymen, autumn and winter. ;

back again, it taketh not giveth naught that, the mean, generosity seek not; for his existence

Time From

;

of sovereignty and of command, the throne of Jamshid and of the diadem of

The pomp Of

how Kay,

hath

When This

If,

drum and

stability ?

only a word hath remained.

Treasure-possessing, by the inheritors is kufr, According to the word of the minstrel, and of the Saki the

no thing (worthless).

;

and

to the decision of

of the pipe.

naught is of avail, they apply burning. from the Hadis.

from the hand, the cup thou put, then

}

sorrow,

signifies:

" the cry of the owl Glaucidium Brodaeri.'' " he is " in a " He

(a) in

Persian, hu,

(6)

Arabic, huva,

religious sense,

;

(God)

is."

ij* signifies " alas " (a) in Persian, hai, " Arabic, hiya, she is." (b) !

See 3. 7.

Ode

562,

The second

c. o.

line of c.

Those who, without That is

The

is in

trouble,

Arabic

;

and

often inscribed over fountains.

have obtained wealth by heritage,

their wealth thou hast.

preserving of wealth, the amassing of it, the practising of avarice with on the cup and the minstrel is kufr.

it,

the expendin

842

DiVAN-l-HAFIZ.

the hall of the garden of the they have written

Abode

(the threshold of the perfect murshid),

"Who

purchased the world's favour, to him, woe

Generosity remained not;

To 10.

my word

(of counsel),

the joy of the soul and the spirit of

God's perfume

(of liberality), the

The cup take

liberality, practise

;

Hatim

Tai,

close; wine (it)

where

give.

miser perceiveth not. Hafiz come: on me, the responsibility (that saved thou !

;

shall be).

Hatim Tai was an Arabian, chief of the tribe of Tai, celebrated his valour. His tomb is at Anwarz in Arabia. See a translation (out of the Persian) (a) of Hatim Tai by Duncan Forbes. (A) of the Bustan of Sa'di by H. Wilberforce Clarke. :

for his liberality, his

wisdom, and

THE LETTER YA

843

515, (530I.

(If)

awhile, in tranquillity of heart, at one glance (thou shouldest make),

moon

of face (the illusory beloved) a

Tis) better than that the kingly crown thou shouldest tion and agitation) a whole life of hai and hai

have

;

and,

(in

perturba-

By God

For pity

(full of disaster) is the

Went my

swear) that mine

heart

;

envy

my own

glance on one

eye

(falling)

on thy cheek,

of tender-face like this.

and, to the stranger (from the other world),

know

not what

chanced; For,

went

To an Save 5.

life

and, from no quarter, hath

;

came my breath Thee,

end,

;

this (to see Thee), to us

breeze

come a

particle of news.

fully my glance saw not remaineth not a desire, nor a wish. ;

dishevel not the tress-tip of that Pari-like one (the true Beloved), for the thread of one single hair of whom, Hafiz (would give) a

As ransom

thousand

lives.

Otherwise:

Awhile in tranquillity of heart, at one moon of face, a glance (to make), Better than the kingly crown (to have), and a whole life of hai and hui. <_yk

(hai) signifies

eyj* (hui)

See Ode 514,

c. 2.

behold

cry.

^44

DIVAN-I-HAFIZ.

516, i.

love (so) the

Happy be on

this

work

account

(532).

Thy beauty took that,

this

beauty

love

(even)

In my imagination, In any way, should

cometh not that

come more

in the (vain)

beautiful than this

That moment when, with Thee,

may

be, the

a great perfection and of form) hath not a little decline. ;

(of

imaginings of wisdom, a form.

space of one (long) year a short day

(only)

;

That moment when, without Thee, eye

may be

the (momentary) twinkling of the

a long year.

Life's delight

Ever

would have been gained, if, with Thee, for us, one day had been the lot of a great union.

in life (only)

beloved in sleep, the image of thy face how may Because, out of sleep, my eye seeth naught save !

On my

heart,

bestow

behold,

an image?

For, from love for the lovely face,

pity.

slender powerless body became

(and_,wan) like

anew

(crescent)

Hafiz if thou desire union with the Beloved, make no complaint For thee, on account of separation, is necessary greater than this a load. !

4..

&*>

(it

became

(a )

.3-iJwi it

(j)

A<i jbfj

Observe that

" One

;

went) signifies

moon.

;

would have been. it

went

to the wind.

signifies

" day," and also lot." When J-i (in the first line) has meaning (V) J-*^- j+ is a qualifying adjunct to *"occurs in place of -^ iu the second line, In some

copies,

In this case, the explanations are with Thee had been ours, (a) i. If union :

delight would have been gained, notwithstanding union with Thee was not gained, not been gained, notwithstanding that, in Although in a whole life, union with Thee had life's delight would have been gained. expectation, reason of want of union with Thee, the delight of life-acquisition went to the wind.

that ever, one day, in a whole

ii.

(6)

Add

to the first line, If

5. In

union with Thee had been.

eye, is

sleep.

life's

life,

THE LETTER YA

517, i.

V-5

(533)-

From

the cypress-hough, in Pahlavi shout, the bulbul, Last night, the lesson of the stages of spirituality (the Masnavl of Jalalu-d-Din Rumi) kept saying :

Come, for the rose hath displayed the fire of Musa, " So that, from the (fiery) bush, the subtlety of the unity (of God), thou mayst hear." Melody-measuring and

that,

jest-uttering, are the birds of the garden,

Pahlavi ghazals (and Persian subtleties), wine the khwaja

may

drink.

Happy

the (quiet) mat of beggary; and the sleep (thereon) of tran-

the time

quillity,

For, not befitting the khusravl

crown

is this

ease.

^ 5.

Naught from the world took Jamshld, save the (world-viewing) cup; Ho on worldly chattels, bind not thy heart. !

Darvish and beggar,

The ragged

felt (darvish)

yet, equal, I make not cap to a hundred (splendid) khusravl crowns. ;

his son, the years endured (old) villager spake how well, " eye! save that sown, thou reapest naught." light of Saying:

Man's house with the glance, thy eye hath darkened Thine, be no wine-sickness

jlfj signifies : a city, the region of Isfahan, Rai

For, intoxicated,

;

happy thou goest.

and Dinwar.

tj*ti signifies : One of the seven ancient languages of Persia ; a language of the city. See Ode 21 1, c. 6. Maulana Jalalu-d-Din Rumi (b. 1207, d. 1273) founded an order of darvishes, sufis, in Iconium His works are regarded as the effect of inspiration. (Asiatic Turkey), where he is buried. onlyiinferior to the *.

The second

Ana

Kuran.

line refers to the

Allahu "

burning olive bush wherein to

am God."

M usa God revealed himself, saying

This tale of wonder of inverted fortune, hear Us, the beloved, with the (revivifying) breath of ;

10.

To the slave's verse, wine drink. On the head of worldly chattels,

'!sa,

slew.

Thine, be no heart-straitedness (be) dust after thee.

Perchance, more (than his due), Hafiz's allowance (of wine) the Saki gave, That disarranged became the Maulavi's turban-tassel.

1 1

Hafiz

The

here represented as a Maulavi. means that the Saki gave Hafiz more than his (due) allowance.

couplet

THE LETTER YA

518, (O beloved ) come towards us For the light of ancient society,

;

counsel hear

Than

847

(534).

this hatred exercise

not

;

thou hast.

for this pearl (of counsel) that jewel that, in the treasury, ;

much

better

(is)

thou hast.

(0 Saki ) to the cry of the poor wine-drinkers come. For God's sake, if the wine of last night

(Them, give wine)

But, to the profligates, thy face how mayst thou show, Thou who, the mirror of the sun and of the moon,-

(O Zahid

Thou Hafiz

;

Shaikh

thou have.

fearest thou not

thou hast.

have not seen (verse) more beautiful than thy verse,

)

my fiery (burning) sigh ? the woollen khirka, (easily consumed) knowest,

Which,

thou hast

sense, keep against the profligates speak not Lest that with God's love hate

Shaikh

;

thou hast.

thy heart,

by the great Kuran

of the profligates, complain not

;

thou hast.

swear),

their defect, reveal not

;

for

whatever they do,

God

whom

thou

doeth.

Then, thou mayst say that hate thou hast with the decree of God, to imputest. 6.

From

iiju-So (wool)

they

make

tinder.

Upon

the woollen khirka,

fire

quickly seizeth.

evil

848

DiVAN-l-HAFJ

519, I.

eye, the eye-brow of one of one fresh of down,

The fancy

(526).

moon I

of form,

have made

have pictured

;

a place.

The hope

is that the order of my love-play reach from that bow-eyebrow to the rank of

May From

the hand,

went my head head and

In desire of the

;

of the

a (beautiful) Tughra.

from expectation,

eye of

eye consumed an assembly-adorner. ;

In that place where, with a glance, the lovely ones strike the sword, Wonder not, at a head which, hath fallen (severed) at a foot.

(From separation), perturbed from this, escape)

heart;

fire

to the khirka,

will set (and,

Come, come

;

for, glorious, it will

Since, from His

chamber

(the true Beloved's)

for

star (the illusory beloved)

where

The second

line

appiove

(even)

the darvlsh, have given to that one (God), a any one's crown, or throne, is not (even)

little

solicitude.

may

will,

seek

a wish.

at the foot hath fallen (in obeisance),

8. Separation, or union.

the bed-

solicitude?

At a head which

little

Separation or union what martereth it ? The Friend's For, from Him, (aught) beside (union with) Him, vain is

moon

face the (effulgent)

heart's rein

To whom,

a spectacle.

mine,

For the twinkling of the

make

wonder

not.

Both are equal.

of separation, separation, seek

; if

approve

of union, union, seek.

THE LETTER YA In the

For,

10.

day

we go

of events (of death)

make ye our

849 coffin of the (lofty) cypress,

with the mark of

For scattering (on Hafiz), through exceeding desire the

a lofty one. fishers

bring forth

pearls, If

Hafiz's bark should reach

a sea.

DiVAN-l-HAFIZ.

850

520, i.

His (the true Beloved's) soul

(525)

swear that

power

of (sacrificing)

The humble

offering of His slave,

life

had been, would have been.

foot-bound to His tress, my heart had not been, In this dark dust-heap (this world), rest mine, how If

Would

(So) that,

would have been

door, like a flash of light, he had entered, had been two eyes his order current

God by my on

In face, like the (resplendent) sun of the sky, peerless of climes is He should have been. In heart, alas, that (only) a little kind He :

Him, even

When

in sleep,

see not.

What room for (speaking of) union? we saw not. Would to God

this (union) might not be, (Him),

beholding of

Him

that (the

had been.

in sleep)

Confessor, in service to His stature, the (tongueless) cypress

If,

it,

like the noble (ten-tongued) lily,

tongue-

Forth from the screen, when would have fallen Hafiz's wail If not fellow-companion of the birds, morning-singing, he

would have been, had been.

(of lustrous verse),

had been

THE LETTER YA ^S

521, i.

If,

85 1

(542)-

kind (on our state), the heart of that Beloved had been,

how

well

would have been would have been.

;

For,

If,

(kind) like that,

had been, not like

this

our state

me, head exalting and dear, time had kept, of His threshold, my throne of honour

That dust

The If

perpetual, precious

would have said

If,

dust of His foot, what

for

every

its

price

hair-tip,

would have been had been.

manifest

life

"The breeze

is,

would have been.

of the Friend's tress,

mine a thousand

what

If,

Lord the order of our heart-happiness, less how would from the evil of time, its the mark of safety

If,

not the barrier of the water of in

Flowing

eye, the fancy of

every corner, a thousand fountains

worth?"

had been.

lives

is it

have been,

had been ?

Thee had been, would have been.

Would to God me, the trace to His street, some one had given, So that, of the garden and the rose-garden (illusory delights), independence !

would have been.

Would So

God

that,

forth from the screen, like a tear-drop,

my two

eyes, His order current

the Path, love's circle had not closed, Not like a point, in the midst, heart-bereft Hafiz

He had come, would have been.

The second

line occurs in

Ode

520,

would have been.

c. 3.

5R2

DiVAN-l-HAFIZ.

852

522, I.

(537)-

(of khilvat) by the marge of a pool, thou sittest not, from selfnot, every calamity, that thou experiencest, all thou experiences!

Perchance, with desire If

seeingness.

conjure thee) by God, Whose chosen slave, thou art, That, to this ancient slave, none thou choose (prefer). (I

After this (together are)

For, at the head of love's stage, no remedy save wretchedness.

we and beggary.

(wretched) way-farers (lovers)

Thee, the Khusrau of those moon of face, respect and shame did Afarin on thee for, worthy of a hundred such thou art.

;

in safety, love's deposit I take, there is no fear Easy is the state of being void of heart (heart-bereft) ;

If,

void of faith

be not the state of being

(infidelity).

as to the watcher's tyranny patience

If,

(wretched) lovers,

exercise not, what

may

do?

no remedy save wretchedness.

From thy

O A

sincere slave, a disinterested word, hear, thou that, the cynosure of great ones, truth beholding, art

pure of heart, pure of nature, dainty one like thee, is best that, with evil men, thou sit not.

That

O If

Who, from exceeding independence, displayest not Thy face in the mirror, perchance, through desire Thou sittest by the bank of a (flashing) stream; and (for the injustice that, from the power of Thy beauty, heart-distracting, passeth over lovers) giveth justice. not, the unjust blood becometh thy skirt-seizer ; and every calamity that ariseth, ariseth from Heart-ravisher,

thee.

When

from the place of

showest,

the lovers

kjjilvat into

all

begin

Thou comest; and to the seekers, Thy face me;" and, like the half-slain bird, trepidation, dis-

splendour

Oh woe

play.

The second

line may be : every calamity that thou seest, thou seest, second couplet occurs in c. 6.

If not, 3.

The

^JJJjlJ

ma y

b fi written with

(6)

from

thyself.

(a) the ya,e nisbat (the

all

of affinity), in

the ya,e tankir (the indefinite ya),

which case, there

difficulty.

THE LETTER YA S^

853

Pity cometh mine that, to the spectacle of the sward, thou movest For, more pleasant than the red rose

;

and more fresh than the wild white

rose,

thou

10.

rose (beloved)

with

wonderful,

(all)

art.

thy grace thou sittest with the thorn

(the watcher);

Apparently, in

From

it,

the (good) counsel (of thy welfare), thou seest.

the rose-garden, arose a morning breeze in desire of thee

For, like the beautiful, red,

beperfumed rose; and,

;

like the wild white rose,

thou

fragrant

From

left

and

right, the bottle-play of

(bloody) tears thou seest:

a moment, on this spectacle-place of (my) vision, thou

candle of Chigil

Worthy

sittest.

with this delicacy, and heart-alluringness

of the banquet-place of

in case : y$- signifies " when ;" and the second line (a) " like ;" (b)

Khwaja

art.

thou art thou

Jalalu-d-Din,

the consequence.

predicate

;

" and " a daintv one

;

art.

the agent to "

sit

not."

According to (a) Since thou art dainty, pure of heart, pure of nature, * * * That is best :

the second line

No 10.

add

need of the rose garden hast thou.

Otherwise

rose

wonderful,

through courtesy, thou

sittest

with the thorn (whence, save injury, naught

Cometh);

Apparently,

that (courtesy) the

12. tyj^*ijyi (bottle-playing) signifies

(a)

good counsel

of time,

thou

which, supporting on the head bottles allow none of the bottles to get out of place.

a dance,

(b) sport,

seest.

full of

rose-water, they dance

the

day

who

13.

and

pastime.

of 'ids (a'yad), glass-makers put red water into bottles therewith sport. (d) bloody tears, which, into his own bosom, the lover sheddeth.

(c)

;

Maulana Jalalu-d-Din-i-Rumi

(b.

1207, d. 1273).

;

and

sell

them

to boys,

854

DiVAN-l-HAFI?.

Taketh the patience of the heart of Hafiz, the torrent O pupil of my eye come to my aid.

of these streaming tears,

14.

diUx*

(the black of the eye) signifies the pupil of the eye. (a)

LJ#

be Persian

Powerfulness hath reached perfection ; and brought powerlessness of disaster. O pupil of my eye! if thou approach and discover my powerlessness, thou wilt not turn thy face, from me. (j)

Jjo

be Arabic

"pupil of

eye my readiness behold taketh declination.

tion, also

;

and me, discover.

For what taketh perfec-

THE LETTER YA

523, I.

855

(545).

the day of judgment, thee the sky happily aided Let us see thanks, how thou mayst offer; in thanks, what thou mayst bring. ;

In love's street, kingly rank they purchase not (Here) make confession of service and claim of attendance. ;

That one who

Say

fell

;

and whose hand, God

"(So that thy hand,

God may

seized,

seize)

thee,

that the grief of the

" fallen thou mayst suffer."

Saki

So 5. In

with the reward for tidings of joy enter by my door, one moment, forth from my heart, grief thou mayst take.

that,

the highway of rank and of lordship is many a danger, (is) best that by this acclivity, light of burden, thou pass.

That

the Sultan and the thought of the army, and the passion for

(Together are) treasure,

and

(the

pomp

of the)

crown

(Together are) the darvish, and tranquillity of heart, and kalandardom.

the

corner of

To the limit of thought and From the king, the liberal

One "

sufi-istic

light of the

Hafiz

from thy

For, better

Unless one Fall

word,

;

gift

will utter

peace

(is)

;

falleth,

See

one cannot be raised.

Ode

will raise.

58.

;

aid.

permission is there ? better than war and dominion."

face, -the dust of

God

from the grace of God,

;

(is) this dust than the

and, thee,

Kalandar.

eye

spirit is the success of desire

poverty and ot contentment wash not work of alchemy.

;

856

DiVAN-l-HAFIg,

524, I.

Two A

friends (holy travellers)

good

(547).

of understanding,

L1110 Olall* state and the next, world VVUllU I1 KIW MW this I, give not fall me momently, upon Though, (of carpers)

this,

(wine/ signifies

Love which

(man)

their

gallon) for

signifies

(a) forty sirs (t>)

The

; ,

a crowd.

God, whereof

man

wine

the deposit (without charge) in the nature of holy travellers from the great Lord

deeds give proof.

(two mans) signifies

one

of old

a quantity, two " mans,' a sward-corner.

and a book, and

little leisure,

For

and

(

each

of the

two

friends,

jtff

)

travellers.

value of the

man

= Tabriz = Bushahr = Shiraz = = Shah = Hind

man-i-Tanris

6^34

6*50 (Tahran). 7'8o 12*68 13-00 (Isfahan, Yazd).

82-13

(leisure) signifies

being free from the world's vicissitudes. (b) being void of attachment to property, to offspring, to relations, and to family. Calamities breed calamities, whereof each one is a barrier to the Path. (a)

<*J3S (book) signifies

the book of God, wherein are written accounts of those gone before.

^^ (the sward)

signifies

the world. " I know the decree First the Friend, then the Path," we may be two wise friends together and may, through the

Since

;

desire a wise friend, so that

recollection ol that ancient love

(which is a deposit in the holy traveller's nature), scatter a great fire in our own nature ; may, with delight and desire, pass life ; may turn aside our perturbed heart from attachment to property or to person ; and may with the book, which is the guide to the comprehending of the ancients and the moderns sit in a corner together. f,^,^.**!* ^j-JS*) > be the of manifestations the splendours of viewing face to face be doors and ; opened may ;

Thus,

gleaming.

THE LETTER YA Every one who,

for the world's treasure,

gave the treasure

Sold, the (precious) Yusuf of Egypt for

Come; By the

for not less

austerity of

becometh the amplitude of this workshop (the world), one like thee or, by the profligacy one like me.

of-

;

the day of events (of death), with (cheering) wine,

grief ; For, on none,

Happy

necessary to

and behold mind so strange

of heart, in a corner sit in

'tis

a time like

reliance at

That none keepeth

contentment, a very paltry sum.

tell

one's

this.

;

a calamity.

In the hand of the mean (the watcher), I keep seeing my idol (the beloved) Thus, the (vengeful) sky recognised the right of service of one like me.

In the mirror of the Picture-establisher (God), the hidden form, behold If, for thee out of the country of contentment, desire maketh

;

a native land.

heart

seal-ring so precious (as patience) to the hand of

From

10.

strive thou for patience.

For God delivereth not

That,

the fierce wind of vicissitude, one cannot see, in this sward, hath been (even) a red rose, or

From

this

Wonder

" The paltriest price." "

" 6. 10.

The

This

a wild white rose.

a jessamine.

See the Kuran,

world's workshop."

See John.

Father worketh hitherto; and

Ode was

The

evil one.

simum (blast of lust) that, by the garden-borders, passed, that (from the heart of love's or lust) the colour of a rose remaineth,

the perfume of

written

wild white rose

xii.

20.

v. 17.

work."

when the Turkamans had taken " signifies

the fair ore of Shiraz.

Shiraz.

858

DIVAN-I-HARZ. I

have heard

Hafiz

Where

12.

13.

thou appointest a collar placest thou not

that, for dogs,

Hafiz's neck,

why

in this calamity, is

;

they that seek

(a) (b) (c)

See

a "brahmin." an ardent lover. a very learned man.

Ode

556,

c. 5.

a rope?

ruined became time's temper or the judgment of ;

the thought of a physician

The Hadis saith The world is carrion Barhaman signifies

;

are dogs.

a Barhaman

THE LETTER YA

525, I.

Not, in

all

(546).

the cloisters of the magians,

a distraught one

one

(In)

place, the khirka

(my existence

the pledge for wine

;

the book (the

another place.

heart in)

The

is)

which is a royal mirror, hath (by worldly affairs and by the dross of a great dust, (the prohibitor of divine bounty) ; one, luminous of opinion. God, I seek the society of

heart,

sin)

From

From my eye

to the skirt,

have established streams

(of tears), so that, per.

chance, In

one, straight of stature.

bosom, they may place

The bark From the

(-shaped) cup, bring for, without the Beloved's face, heart's grief, every corner of the eye hath become ;

a great ocean

(of tears).

By the hand of an idol, wine-selling, repentance I have made That again, wine I drink not without the face of

;

a banquet-adorner.

The mystery If not,

of this subtlety, perchance, the candle will bring to its

for speech, the

tongue

;

moth hath not (even) little solicitude.

me, mistress-worshipping, speak not of aught beside beyond her and the cup of wine, for none is mine, (even) a little solicitude. ;

For,

c/** J*. * signifies : This world, the place 1

dSji. (mantle) signifies

The

existence of the holy traveller, the end of

beginning Ji,}

of discovering the absolute existence.

of entrance into love's

(book) signifies

whose travelling of the stages

of tarikat is the

mansion.

the traveller's heart, darkened with thought and deliberation. " " one luminous of 2. The signifies opinion the murshid. :

5 sz

860

DiVAN-l-HAFlZ. If of

the

way

vision,

The man

How

its

(beauteous) eye, the narcissus boasted,

hath not)

grieve not

a non-see-er.

of vision goeth not in pursuit of

pleasantly to me came this tale when in the morning time, said, of the wine-house, with drum and reed, a Christian

At the door

10.

the being a musulman be of this sort that Hafiz if, after to-day, be

"Alas,

10.

In the second of a tarsa

line, is (c. 9),

c. 7.

denial of the resurrection.

is,-^ a to-morrow."

Therefore, Hafiz put the words in the mouth

which

In Sir Gore Onsley's 556.

(for,

;

signifies a Christian, an infidel, a fire-worshipper. notices of Persian poets, 1846 (p. 32) this couplet is quoted.

See

Ode

THE LETTER YA

526, I.

(548).

Last night, in sleep, I saw that forth, a great moon had come, the reflection of the face whereof, to an end, the of night separation

From

had come.

The explanation arriveth

would that by

what? The much journeyed Friend

(the

true

Beloved)

;

door, He, splendour-giving and adorned,

had come

whose mention be for good Saki, auspicious of omen with the door, my goblet and the cup, he

Ever, by

Happy, had it been if, in sleep, his native land he had seen So that the guide to us, the recollection of its association

used to come.

;

would have come. 5.

That one who, thee, road-guide to stone-heartedness, made, O would that against a stone (so that he might fall), his foot^

had come.

with force and gold, to our hand, the bounty of eternity without beginning (union with the true Beloved) had come, The water (of life) of Khizr. Sikandar's portion would have come. If,

soul,

would have scattered for Him, that Heart-cherisher, my bosom, He

Like the pure soul, splendour-displaying, into

if,

had come.

(0 true Beloved wherefore fleest Thou ?) Be memory of that time, when, from roof and door, to me, The message of the Beloved and the letter of the Heart-ravisher, !

used to come.

and

Couplets

See

Not by man's

Ode

form a kita'band.

249.

beginning

choice or power, is union with the true Beloved. decreed, the portion becometh.

" Honour, Thou

givest to

whom Thou

Kuran, P. Discourse, Section 7.

Beyond

Whatever

in eternity

limit, is

viii

wishest;

whom Thou

wishest,

Thou degradest."

Opinions of the A'shariyyin," clause

desire of union.

without

862

DiVAN-l-HAFIZ.

Such power of tyranny, Thy watcher where would have obtained, If, one night, to the Ruler's door, an oppressed one 10.

Love's desire, how know the immature ones of the Path? and a bold one (who of ocean-heart (generous) seek

One

If,

in Hafiz's

;

is)

had come?

a chief.

way, another had written,

Agreeably to the nature of the king, skill-cherishing,

would have come.

THE LETTER YA S?

527, I.

863

(550).

thou keepest; thou keepest.

Tis a time when expectant, us Not in the way of others, thy slaves, Not opened towards me became the corner Like

of the eye of thy satisfaction

;

thou keepest.

those possessed of vision this, the honour of

from the stain of grief (of separation) from Thee, escaped !) neither the rose nor the bulbul in the garden

(O true Beloved

;

Thou keepest.

All clamouring, garment-rending,

Best that Thou cover up that arm when, for the sake of colouring, Thou keepest. In the heart's blood of those full of skill, Thy hand

O heart the father of experience of the end, thou art. Desire for the love and the fidelity of these youths !

Departed heart and faith but truly I cannot speak, For in respect of them (heart and faith), me, consumed

Wherefore

(is it

that),

thou keepest?

;

of heart,

Thou keepest. Though, profligacy and depravity are our sin, yet, A lover spake, saying: " On them (profligacy and depravity), the slave

Thou keepest." thou that, in the coloured tattered garment (of the Sufi), seekest the delight of the presence (of God)! (it, how mayst thou obtain?) of void those Wonderful by thou keepest. knowledge, hope of satiation !

10.

eye and lamp since the narcissus of the garden of vision thou art, With me, heart shattered, the head heavy wherefore (is it that) thou keepest !

Since, to the rose

(and therewith

and

to the bulbul, the breeze breathed the

made them

heart,

much

experience, thou hast.

Thy beauty

acquainted),

Distraught of state and expectant,

page

all

Thou

keepest.

864

DIVAN-I-HAFIZ.

From the mine

of the other world,

the jewel of the (world-viewing) cup of

Jamshid (the Arif acquainted with m'arifat); From the clay of the pitcher-makers (dry zahids), desire (for this jewel vainly)

Thou keepest. Hafiz

From

the day of safety ! in reproach, abandon not the passing world, what expectation (is it that) ;

thou keepest?

THE LETTER YA

528, I.

865

(549).

One morning to the garden I went a rose Suddenly, came to my ear the clamour of

to pluck,

a bulbul.

Like me, wretched, in love for a rose, entangled he was And into the sward, by hi* plaint, cast

Momently,

On The

in that

that rose

rose

and

garden-sward,

bulbul,

sauntered

became the lover

a clamour.

;

kept

a-musing.

of the thorn

(and its pain) Not a change to this (the rose)

;

and the bulbul, the associate

of love

;

nor to that (the bulbul), a change.

When, in my heart, the bulbul's voice impression made, I so became that mine remained not a

particle of patience.

Of this garden, many a rose keepeth blossoming. But, From it, without the calamity of the thorn, none plucked a rose. Hafiz

of this centre-place of existence,

thousand defects,

hath

;

hath not

have no hope

;

a single excellence.

866

DlVAN-l-HAFIZ.

529, i.

With

this

(553).

beauteous writing that on the rose of thy cheek thou drawest,

the page

and

(leaf) of the rose,

of the rose-bed, the line (of effacement)

thou drawest.

tear, sitting in the fold of the

From within the seven screens

hidden house,*

to the

market

(of

the perfume of thy tress, the sluggish mover like the (soft) Momently, in bond and chain into (swift) action,

Momently, in recollection of that lip, wine Me, from khilvat to the vintner's house,

(0 true Beloved 'Tis easy (here

With

saidest

head),

so that, with

Thy

;

and

morning breeze,

of that intoxicated eye,

to our saddle-strap

Thou

the trouble of this load,

cheek, far

Thou drawest.

Thy eye and eye-brow, what bow that, against me miserable,

Come back

hue

"Thy head bound

(against)

Alas this

Thou

Thou drawest.

renown)

deliberation of heart

may put

is fit :"

endurest.

may

make

Thou drawest. the evil-eye,

fresh rose, that, from this thorn (Hafiz, possessed of imperious lust),

Hafiz

Thy

Thou drawest.

skirt

Wine

from the favour of time, what more seekest thou

thou tastest

;

and (through the hand) the heart-possessor's

tress

thou drawest.

Thy beauty effaceth the beauty of the " The seven screens." See Ode 364.,

rose. c. 5.

THE LETTER YA

530, i.

me, from the heart-ravisher who

The foot-man

wind

of the

No complaint (only mention), I make. To the field of liver-thirsty ones, gave In love's path,

Is like

Come

;

little

for,

867

(553)-

will

where,

convey the kindness he

still

(of

a letter) of

a pen? a kindness?

doeth

But, the cloud of mercy of the Friend, not (even) a little dew.

considered that the deliberation of wisdom a mark (wrinkle). night-dew, that, on the sea, draweth I

though

Of the property

khirka

the

endowment

of the wine-house,

endowment, thou seest not to

my name

(even),

a diram. 5.

For one reed of his candy, why purchase they not that one (Hafiz) Who, a hundred sugar-scatterings, made from the reed of a single pen

From

hypocrisy, my heart took (flight) Come, so that at the wine-house door,

and the drum (was) beneath the blanket

;

may

;

up-lift

a great standard.

Love's pain knoweth not the road-sitting physician (the dry zahid; the

void of wisdom) one dead of heart

heart (Saki)

sufi,

The cup

(of

|*jl/jij

Jik

(the

a Masih-breath.

head-pain giveth the tale of how and why pure wine) take and, from (the care of) thy own life, rest a moment. ;

;

(and drink wine). the next),

hand get

Come

For one cup

;

of pure

For the time-recogniser selleth two worlds

wine; and

for the society of

drum, beneath the blanket)

signifies

a lovely

(this

idol.

remaining concealed from some one. 7.

"One

of Masih-breath the murshid.

" signifies

5T2

and

868 10.

DiVAN-l-HAFI?.

Not If,

love's way is ever pleasure and ease our companion, thou be, drink the poison of ;

O king in Hafiz's hand is naught worthy of thy value Save the supplication of a night and the prayer of

a great grief.

;

ii.

See Ode 544,

c. 3,

a morning.

THE LETTER YA S>

531,

86p

(582).

From

the street of the friend (the perfect murshid), came the fragrant breeze of the nau-ruz (guidance in the Path to God) From this breeze, if them desire aid, the lamp of the heart,

;

thou mayest kindle. If,

like the

red rose, a particle of (red gold) thou hast, for God's sake, expend

in pleasure

For caused Karun's errors, the passion for

A wine O God

like the !

let

gold-gathering.

pure soul, I have yet its detraction, the Sufi maketh ill fortune be the sage's portion-^ (even one day) :

;

not

Seeking the path of (the true Beloved's) desire of our

The crown

own

;

desire

what?

'Tis the

abandoning

;

of sovereignty

that which from this abandoning,

thou stitchest. 5,

The lament fore

it is

of the turtle-dove

by the marge

of the stream,

know not where-

Perchance, like me, a grief

night and day.

hath

candle now, Separated became thy sweet friend (the murshid). For this the sky's decree is whether thou be content; or whether !

sit

alone

thou consume.

The

nau-ruz, the

instituted

first of

by Gabrs,

the

(4)

is in

Aries,

and

a festival

on this day Jamshid (B.C. 800) entered the palace of Persepolis (TakJjt-i-Jamshid, or Istakhar) which he had built } and that he ordered the day to be kept as a feast. God began the creation, and ordered the planets to move in their orbits. this day, the king attended by his nobles and by the army marcheth out of his capital revieweth the army ; receiveth tribute and presents and giveth dresses of honour to the

It is said that

(a)

month Ferwardin( March), when the sun

lasting from three to six days. t

;

chief nobles.

The nau-ruz

known as

nau-ruz-i-Jamshid 'id-i-sultani

kadim

'id-i-bahaf

nau ruz

JamshFd. The day of the new year (observed by Muslims, Parsis, Armenians) is the day on which the sun entereth Aries (the first mansion). The Jews observe the festival ten days later.

DIVAN-I-HAFIZ.

Within the screen, speech

utter; forth

the bud) come For, not more than a space of five days,

from thyself,

like the rose-bud (from

;

the order of the chief of

a nau-ruz.

Excluded from the means of joy, in wonder of knowledge, one cannot be Saki come; to the fool arriveth the largest victual-portion. ;

heart

practise

;

wine drink

For a Path better than

10.

;

and profligacy and the abandoning

hypocrisy

this,

wonder whether

thou mayst learn.

the garden, go that, from the bulbul, love's mysteries thou mayst take to

the assembly,

mind;

come; so

that from Hafiz, ghazal-singing,

thou mayst learn.

The

Burhan-i-kati', the Farhang-i-Jahangiri, the Anjuman Ara, and others, are of opinion that the new year began on Urmuzd-ruz, the first day of Farwardin (March).

From

the

first

to the sixth

day was

called

nau-ruz-i-kuchak; from the seventh to the twelfth,

nau-ruz-i-buzurg.

When

the sun entereth the vernal equinox

" The

fool."

See Ode 549,

c. 4.

the nau-ruz.

THE LETTER YA

532, I.

(550.

(O Saki!) of that (pure) wine of love every immature one,

(for

God) whereby matured becometh

Although it is the month of Ramazan (so that ness and to matureness, attain) bring

may

escape-from this immaturea great cup.

Passed days, since the hand of me miserable clasped not, The leg of one box-tree of stature the arm of ;

heart! though the fast (of Ramazan) be the dear guest, its society a gift; its going

Regard

Now

one

silver of limb.

a favour.

the Ramazan), to the cloister-door fleeth not the wise bird, a snare. assembly of exhortation, is placed

(in

For, at every

complaint, do

That, when a

make

of the zahids,

ill

morning dawneth,

(bright)

of nature.

The way

this

in its pursuit falleth

a (dark) evening.

Drawing

raw

the

from the grape, they put

juice

into jars

which awhile they bury.

When the fermenting juice gathers foam, they consider it mature. On the wine in the jars, they sprinkle willow-ashes ; and wait for pure wine to call

They

(a)

the dregs to settle and for the

rise.

" " the pure (raw) wine

this, they sell to the rich. ravak," the liquor produced by distillation of the dregs. strength, nor the flavour, of ,_/

Lf*

(3^)

(b)

This has neither the

si*

t/Lirfj

austerity

Ode That

month Ramazan) signifies and piety, whereby purifying and the power

(the

113,

love, that

its

Though

descendeth the palate of the immature one, freeth him from immatureness

This

it is

The

and

the time of austerities;

and

love's burden,

our immatureness; and

may quench

not fit to bear, bring a cup, that the bitterness of the palate.

from exceeding desire, and exceeding bitterness of palate.

The enemy of his

;

own matureness, maketh him mature.

may make mature 5.

See

of seeing clearly are gained.

c. i.

ill

in pursuit of the zahid, is his

work.

(bright)

Of the zahid,

morning

;

intent is

own

ill-nature.

injury,

the (dark) evening.

Doubtless, he will receive the requital

complain not.

DiVAN-l-HAFIZ.

When,

to the spectacle of the sward, my Friend movetb, of the breeze from me to him, convey

footman

companion, who night and day drinketh pure wine, he maketh recollection of

Is it that

" 7.

where? a dreg-drinker?

the justice of the heart, thee the Asaf of the age give not, a great selfishness. difficulty, thou bringest to hand thy desire through

Hafiz

With

a message.

The dreg-drinker"

Hafiz.

THE LETTER YA

533, I.

(557).

morning time, a way-farer, on the confines Kept saying this enigma to In the

"When, If

becometh wine

Sufi! pure,

871

Sr7

a land,

companion

at that time,

a forty days' space."

in bottle, itbringeth forth (accomplisheth)

the finger of a Sulaiman be not (to wear it), special excellence giveth the engraving of

What

a seal stone

A hundred

times, vexed is God with that khirka, a hundred idols (of hypocrisy) are in Whereof,

Dark became the inward

lamp,

may be

Lord of the harvest recompense show to If, a little pity, thou !

from the hidden, a khilvat-sitter.

(only) a

In none,

that,

uplift

name, without trace need thy present to

Though (Yet),

may

parts.

a sleeve.

(of reality), is

generosity,

a noble one?

shall

be thine, a (poor) corn-gleaner.

see pleasure and ease remedy for a heart nor, the pain of (working for) ;

Neither, the

;

a Neither hope of loftiness to the (lofty) spirit Nor love's picture on the tablet of

2. 5.

;

Without labour, ma'rifat and divine mysteries cannot be acquired. Kliilvat. See Ode 67. Jthirka.

124.

a noble one) signifies : one daintily reared ^JoJjU " Perchance, he may pity thee. (

faith.

in luxury.

a fore-head.

DiVAN-l-HAFIJ.

Neither for Hafiz, present

10.

Nor

for the sage,

The wine-house-door

reading (the Kuran) and khilvat; a knowledge of certainty.

(the threshold of the perfect murshid),

show

;

so that

inquire,

My own

end from

a fore-see-er.

Although the way of lovely ones is cruel (haughty) of nature, will it be if thou be content with a sad (humble) one

What

11.

The

fore-see-er

" signifies

the murshid. 12.

This is the second Ode See Ode 505, c. 14.

which the name of Hafiz

omitted in the last couplet.

may

THE LETTER YA

534, I.

Since

Sulaima went to

Through

love for her,

(561).

'Irak.

meet with what

Sr>

meet

(the pain of separation).

with,

camel-driver of the friend's litter Ho! Towards your riders (of the camels of the karvan), great hath become my !

longing.

From not seeing

Now

the beloved, blood

evil befall the

days

became my heart

of separation

;

Into the Zinda stream (of Isfahan), cast thy the shout of youths of 'Irak.

wisdom

;

wine, drink,

minstrel, sweet singer, sweet speaker 'Irak note in Persian verse.

prepare

Back to my recollection, youthfulness bring The sound of the harp and the hand-waiving

The remaining

remaining

Saki

God

come

;

of the Saki.

wine, give, so that, intoxicated and happy of heart, I

life,

scatter (as a sacrifice) on friends.

may

me, the heavy

ritl

give thee to drink from a

give

full

;

cup.

moment, with well-wishers, be concordant

;

Affairs of concord, plunder reckon.

10.

The spring

time of union

In Arabic, are couplets

Sulaima 8.

of life

" Ritl."

passed

God

in the

sward

of thy care

protect thee.

I-

i, 10, ii, 14,

signifies:

See

Ode

and

little

557,

;

and the second

lines of couplets 2, 3, 8.

Salma.

c. I.

5 u 2

DiVAN-l-HAFIZ.

876

without our being aware Opportunities of union passed of essence in the Behold now, separation, I am.

;

thou art daughter of the vine the pleasant bride, thou art. of divorce, But, sometimes, worthy

;

it suiteth lonely (un-married) Masiha, should make. he with the sun, That, fellowship

The

Me, from union with chaste damsels, old age forbideth. Save the kissing of the cheek, and the embracing (of the person).

15.

not mean; (scanty) tears after (separation from) you, regard is collected. sea a For, from (small) streams, many (great)

Not our

lot, is

the union of friends

Hafiz! ghazals of

'Irak, utter.

;

877

THE LETTER YA

535, In the morning, to the breeze,

The

(556).

uttered the tale

address (of reply) came saying:

relier

longing

;

be on the favours of Lordship."

Not

that tongue is the reed's that love's (great) mystery Beyond the limit of narration, is the explanation

Laila's tress, bind thy heart; with

work

(of love) For, for lovers, injury hath the

Ho!

may

unfold,

of longing.

Majnun's reason, do thy

;

Yusuf

engaged

Ask

(distraught)

Egypt

words

of wisdom.

(the beloved),

whom

sovereignty (of Egypt) kept

the father (Yfckub),

where went

at last

In the sorcery of the tempting glance, In the coil of the musk-diffusing tress,

filial

love

(is)

a remedy-giver, and a pain-exciter,

(is)

a heart-easer and^ a heart-enslaver.

In the nature of the beautiful, old world, compassion is none From its love, what seekest thou? In it, what desire

In this market (of the world),

O God

a profit there be. darvlshness, and

me, happy make with

'tis

;

attachest thou?

with the happy darvish: with happiness.

(O darvish !) the key of the treasure of purpose is the prayer of the morning, and the sigh of the evening By this path and way, go; so that, with the Heart-possessor (God), ;

thou mayst join.

When

Kais became distraught through love

Majnun

signifies

for Laila,

one distraught with love

true, or divine. illusory, or profane.

darvishi signifies the state of being a darvish, :

contentedness * * *

he was called Majnun.

DiVAN-l-HAFIZ.

A Huma

like thee, lofty of rank, and greed for the (rotten) shadow of fortune, that, on the mean,

Alas that

10.

Hafiz! to the lovely ones, give not thy heart.

bone how long ? thou castest.

Behold those deeds of un-

faithfulness,

That, to the

KJiwarazm, did the saucy ones

(the

of eye of Kashmir,

mean)

signifies

(a) the watcher. (6) love of the world.

Samarkand

Samarkand.

the verse of Hafiz of Shlraz, dance and whirl

Those dark

9. JLkl

men

(the

Huma)

signifies

(a) the beloved. (6) the rank of man.

See

Ode

50.

and the saucy ones

THE LETTER YA

536, i

O I

Saki

say not,

(554).

the shade of the cloud, and spring, and the stream-bank do what. Of the men of heart (Sufis), thou art. Dothou thyself

'tis

;

say.

From

this picture (of

outward

Sufis),

cometh not the perfume

one coloured-

ness (constancy). Arise, With pure wine, the (deceit-) stained and tattered garment of the Sufi,

wash.

Mean

of nature, is the world on its generosity, rely not world-experienced one! from the mean, stability of foot do not thou-^ ;

;

seek.

Thy ear open. For, this lament, the bulbul saith "Khwaja! deficiency commit not; the rose of the grace :

(of

God)

smell."

Thee, two counsels I make, Hear; and a hundred treasures bear away: " strive." By the door of pleasure, enter in the path of defect, do not ;

The

true Beloved's face, th'ou seekest?

If not,

Fit, the

mirror (of the heart) make;

ever blossometh not the (red) rose and the wild (white) rose from (hard)

iron

and from

(base) brass. .

Before that, dust in the wine-house thou becomest In the pavilion of the wine-house, a space of one or

two days,

that, that again to spring thou hast reached, root of goodness, plant; the rose of the grace (of God)

strive.

For thanks for

The

smell.

From our Hafiz, cometh the perfume of hypocrisy :" Afarin be on the breath for well thou broughtest a great perfume.

Thou

saidest

The second I

line may be say not do what.

man

of heart

thou be, do thou thyself say.

DIVAN-I-HAFIZ.

537, I.

(559)-

God as long as nights recur (till the judgment day) as long as the lutes of two, or three, strings respond (to each other the singer)-

The

salutation of

;

And

the valley of Arak, and on him who is therein (On) my dwelling on the bend of the hill above the sands prayer-utterer for travellers of the world,

Constantly and perpetually,

O God

Him,

heart

bewail not.

Of ardent

O when

;

pray.

eternal protection, keep.

Thy !

every stage whereto he turneth his face

The distraught

or to

;

The

;

love,

state

For, in the chain of His tress, collectedness (tranquillity).

is all

die.

will the bringer of

information were mine

happy news speak

of union

In Arabic, are couplets I, 2, 6, and 7 ; and the last lines of couplets 3 and 13. long as nights are established ; as long as the suras and the precepts of the Kuran are the support to the lips of Muslims ; as long as the Kuran is the support of the world whose goal

is eternity.

*-^j^ (meaning cr^/J^ to choose) be read for <-^-~^ salutation of God as long as nights recur; as long as I choose the Kuran and its precepts. Since Hafiz was a rememberer (Hafiz) of the Kuran for whom is ever the reading (with a view The

a remembering)

As 2.

long as

Arak. If

See

Ode

499,

and

c. 5.

jy^U be taken as a proper noun, the second line On my dwelling on the sands of the Liwa.

Couplets 5.

of the Kuran, he said read the Kuran, salutation

will

form a kita'band.

Since by the exigency of the revolution of the sphere, traitor, crab of gait, the perturbed state is the source of tranquillity, love for Thee is doubtless my ease ; and the mention of Thee, my grief-consoler.

Would

to God news were mine when the messenger would give news of union Though the address of the angel of death is certain for, daily, he crieth out ; yet, through the defect of humanity, he is not heard. Nay, the thought of death entereth not the mind. !

THE LETTER YA For, at all times, love for

In every state,

Thee

remembrance

Thee

rest is

88 1

;

consoler.

Till the

judgment-day, the black point of my heart not void of consuming and of distraughtness for

Thee

Union with a King like Thee, how may gain, I, bad of name, profligate, careless ? 10.

From Thy down, a hundred other beauties Be Thy life a hundred illustrious years

increase

Afarin be on that Painter of power,

Who, around

the

That thou be

The

(full)

moon, draweth the

necessary.

loss of capital, of rank,

God knoweth Hafiz's God's knowledge

Ever the angel

From exceeding

(of

If not,

and

intention

wants)

easy

line of a crescent (a

new moon)

of wealth.

;

sufficient for

(without

asking).

death pursueth man, crying (J^yJI Ji^-jJI depart depart we hear not. Death is he who causeth the !

carelessness, this call (of death), seeker to reach the Sought.

When

shall I obtain news that, from the world's assembly, I with the true Beloved, join; and ever in Him bind myself.

10.

^J)L?- signifies the name of

1 1.

^JU

signifies

may

turn

a Persian era taken from Jala!u-d-DIn, a King

resembling (belonging to) the new moon.

of Persia.

face

;

and, in union

882

DiVAN-l-HAFIZ.

538, i.

salutation, like the pleasant

man

that

perfume

the eye of light

(560). of friendship,

salutation, like the light of the heart of the pious To that candle of the khilvat-place of piety.

None of my fellow-companions in his place, I With grief, my heart is become blood. Saki

see

;

(the murshid)

where ? sufl-overthrowing, they sell of I am from the hand torment, austerity of

where

art thou

The wine, For, in

The covenant

companions have so shattered, friendship." Verily, hath not been

of society, the

That thou mayst say

" :

Thy face, away from the street of the magians, They sell the key of the opening of difficulty. Although within

Beyond

hypocrisy.

limit,

turn not.

For, there,

the bride of the world hath beauty, unfaithfulness. way of

limit, she taketh the

if it's be a desire, shattered heart Desireth not, from those stone of heart,

a mumiya.i.

Thee, the chemistry of happiness, I will teach From bad fellowship, separation, separation ;

10.

if thou leave me, lust of greed Great sovereignty (contentment) I !

Hafiz

slave

of time's violence, !

the second

line,

add

Mumiya,i

signifies

will

make

complain not

what knowest thou

That, from thee, 8.

divine

beggary.

;

work ?

desire

may

gain.

a preserving substance wherewith mummies are preserved.

THF LETTER YA

539, i.

(558).

In the morning, the invisible speaker of the wine-house with fortune-wishing, " Said (O Hafiz!) come back for an old friend of this court thou art." :

;

Like Jamshld, a draught of wine, drink, so that, of the mystery of the angels, Thee, the ray of the cup, world-viewing, may give news.

At the wine-house door, are Kalandar-profligates, Who take (away) and give the imperial diadem. ;

Beneath the head, the brick (Pleiades) Behold the hand of

;

and the foot on the summit

of the

seven stars

and the dignity

one possessed of dignity

uplifted to the sky, (though) the wall be of this lowliness.

(Is)

Path to the beggars of the wine-house door, acquainted with the mysteries of God, thou be.

traveller of the

Courteous be

;

our head and the door of the wine-house, the side of the vault

(Together are) whereof

power

heart

Thy

if,

if thee, the kingdom of poverty, they give, least territory will be from the moon (above) to the fish (beneath support!

ing the earth).

Without the road-fellowship of Khizr, this path travel not 'Tis the zulmat fear the danger of road-losing.

;

The door

of poverty, thou

go, The seat of Lordship,

Thou knowest

Muhammad

not

said

how

knowest not (how) to beat.

and the royal assembly

From

the hand, let not

TQran.

they acquire poverty.

Al fakhru

fakhri, poverty

my glory. .

5X2

884 10.

DlVAN-l-HAFIZ.

Sikandar

useless grief, suffer not ; (patiently) sit For, thee, the water of life, they give not (even) on account of sovereignty. !

;

Hafiz, crude of greed of this tale, have shame is thy work, reward for which two worlds thou desirest !

What

10.

his

own work, every one

reacheth to his desire.

THE LETTER YA V"

540, I.

Alas

full, full

God From

of pain

(563).

a plaister

heart,

through loneliness, to (giving up) life

885

who

the swift moving sky, hope of ease, hath a cup bring, so that I may rest

Saki

Arise.

a while.

For, from

heart hath come; a companion

the saucy ones of Samarkand, let us give our heart breeze, the fragrance of the river Mulian (the Oxus) ;

its

cometh

anon.

a wit,

work,

said

" Behold these circumstances."

difficult

;

a state, the father of wonders

He ;

laughed and said

perturbed,

a world." 5.

In the pit of patience, for that candle of Chigil, state, the King of the Turkans (Turans)

Of our

consumed

careless.

;

Where a

Rustam?

In the Path of love-play, calamity is safety and ease be that heart that with (on account of) pain desireth ;

Wounded

a plaister!

path, into the street of profligates,

wayfarer

necessary,

a world-consumer

;

man

and indulgence not a raw one, without a grief.

for the

In this dusty world, to hand cometh not a man ; necessary to make another world, and anew

It is

Hafiz! before

weeping

(in

of desire

a man.

comparison with) love's independence what weigheth thy

For, in this deluge, the seven

(all

the) seas (of the world) appear (only)

Samarkand.

Chigil (Turkistan)

Ode

535,0. 10,

night-dew.

famed for its lovely women. Rustam's liberating his nephew Pishin (son of Kay KJjusrau) which Afrasiyab had cast him, because he had secretly married his daughter.

Reference into

See

little

made

frora

886

DiVAN-l-HAFIZ.

541, i.

Saki

come

(555)-

for the goblet of the tulip hath

;

how long? raving words

Mutterings,

(in

become when ?

wine

full of

For Time hath seen

Pride and disdain, abandon.

The wrinkling

till

decay) of the robe of the Kaisar

;

and the abandoning

(in

death) of the crown of Kay.

Sensible be

;

For the bird of the sward became intoxicated (with

(drink wine).

love for the rose). for the sleep of non-existence

Vigilant be

is in

;

pursuit.

Alas

branch of fresh spring! gracefully thou wavest; it not that distress (be) thine from the torment of the wind of December.

Be 5.

the kindness of the sphere, and its way, reliance is none to that one who became safe (careless) of its deceit

O woe

;

(O Zahids

to-morrow

(after death), the

wine

Kausar

for us

;

and the

har;

To-day

(before death), the

Saki

(the

murshid)

moon

of face

;

and the cup of wine

(of love).

Recollection of the covenant of youth, the morning breeze giveth kind youth me, the life-elixir that pain taketh, give.

;

The pomp and the sovereignty of the rose, regard not. For, scattereth The chamberlain of the breeze every leaf of it beneath the foot. Hatim Tai

(the perfect murshid), give the

the

(two gallons), that we may fold up the black

memory

book

cup of one

of the misers (void of

ignorant of His love). 10.

that, to the ruddy Arghavan, gave colour and grace, in sweat from His face the grace of His nature. out Casteth

That wine

" Hur." See Ode 566, c. 5. " Man." See Ode 25, c. 2 ; 524, 9. 6.

c. i.

man

God's bounty,

THE LETTER YA

the garden, take the cushion.

The cypress

how

Listen

The

Hafiz

The

and

man

887

For, in service, like attendants, is the reed.

loin-girt

;

made

true (in accord) of the lute and the reed.

and the voice

God), pledge the things of time

of the Path, hath

;

remained naught.

the tale of magic of thy sweet deceit (thy lustrous verse) hath reached, Egypt and of Chin, and to the boundaries of Rum and of Rai.

the limits of

girdle of the reed

See 14.

;

the minstrels of the sward have

(of love for

For, of the

II.

standing

note of the lyre and of the harp

For wine

Ode

564,

is its

mass

of tuft-like flowers.

c. 2.

Rum is that part of Turkey included in the old Roman Empire. Rai (Rhages) is a ruined city near Tahran in Khurasan is another Rai. This Ode is considered a genuine example of the dialect of Shiraz. :

Kay was

the third

King

of the

Kayan

race.

defeated Afrasiyab, King of the Turans.

In 550 B.C.,

amid the mountains

Media, he

DiVAN-l-HAFIZ.

542, i.

(565).

'Tis a city full of graceful ones and, on every side,friends 'tis love's salutation, if ye make

an idol a bargain. ,

;

fresh than this, the sky's eye seetli not a youth In the hand, none beheld more beautiful than this

Created of

who

have seen a body of these dusty ones be not

soul,

this skirt,

shall

;

idol.

a particle of dust

The

shattered one like me, from before thyself wherefore drivest thou ? an embrace. For great expectation is mine, of a kiss, or of

Know the wine is without alloy haste Another year, who hath hope of ;

;

the time

companions like the tulip and the Each a cup taken to the memory of the face of This knot,

O O

pain,

how may

In the

loose

This mystery, how

;

a friend.

may

unfold

of the tress, of a saucy one,

'Tis difficult to dwell in

work.

difficult

than the rose, a hundred-fold more lovely thou art, a thorn Thy skirt, gain not

path to

hand

new spring?

rose,

and a severe pain a work, and

lovely face

Lord

;

In the garden,

opportune

every thread of Hafiz's hair a land like

;

this.

THE LETTER YA

543, r.

breeze

(566).

the perfume of that musk-scented tress

thou hast

;

the token, thou stayest

wherein is the jewel of the mysteries of beauty and of love, thou keepest. thy hand, one can give, if it, well

for its

;

thou hast.

perfume

heart,

befitteth thee a kaba, beauty-boasting and that only, thou hast. For, like the rose, all the way of colour and of perfume,

(0 beloved

;

Of kingdoms of beauteousness like the sun, Reacheth (befitteth) thee for slaves, moon ;

to boast

thou hast.

of face,

In respect of those pleasant innate qualities (of thine), one cannot speak at thou hast. Save this, that watchers, austere of nature,

rose (the beloved)

agreeable to thee

how

falleth the

all,

of the bulbul

melody

(the lover),

to the birds (the watchers), nonsense-uttering, thy ear

When,

thou hast Distraught, became my head by thy draught. Sweet be Of what wine is this indeed that in the pitcher,

cypress of the rivulet of thy arrogance, boast not For, if to him thou reach, low with shame thy head,

If,

(the true Beloved),

prayed.

;

thou wilt have.

Laughing beneath His

lip

(covertly)

spake,

Saying

thou hast

For Him

10.

to thee

" :

Who

With Us, what

art thou ?

to the wind, time give sacrifice for thee,

all

the

talk

(is it

that)

musk of Khutan, down and the musky

who, the line of

thou hast

(black) mole hast.

Hafiz

from the cloister-corner, seek not love's jewel

Outside (the

" Reacheth."

cloister), plant

See

Ode

249,

thy foot,

;

inclination for search,

thou hast.

c. i.

890

DiVAN-l-HAFIZ.

544, i.

(568).

man and Pari, (pure) desire, show, so that a great happiness (in attaining to true love) thou mayst achieve.

For the sake of love's existence are

little

union, seek not, Since, prepared of vision, thou art not, doeth the no For, good (world-viewing) cup of Jamshid at the time of being with-

out vision.

The wine

of the

morning draught, and the sweet sleep of dawn, how long? by the supplication of mid-night; and, with the weeping

(For pardon), strive of the morning.

(0 beloved

come and, from

purchase

;

us,

with the capital of thy beauty, sovereignty

;

Careless of this matter, be not, lest sorrow thou suffer.

portionless of.love be not For none buyeth the slave with the defect of being void of

Khwaja

When

strive

;

a door to astonishment had every news that

After this (together are)

and

intoxication,

skill.

heard,

and the way

of being void of

news.

dainty one, sorcery-player what doll art thou thyself ? Neither in front of the eye art thou ; nor hidden from vision art thou. !

thousand holy souls consumed on account of this jealousy, For, every morning and evening, the candle of another assembly thou

art.

Turneth calamity the prayer of the corner-sitters With a corner of thy eye, at us (corner-sitters), wherefore lookest thou not ;

10.

The message from me "

Saying

In Arabic,

See

10.

Ode

Dari.

530,

See

to His Highness Asaf, who taketh, Recollect two hemistiches of mine in Dan verse?"

the last line of this c.

Ode

n. 211,

c. 7.

Ode.

THE LETTER YA Sr Come, so

that,

even

so,

the world's

If,

way

may behold

wine, thou drinkest

examination, thou wilt make,

;

and

grief, sufferest not.

crown of sovereignty thy head of beauty, aslant (in pride) be not the throne and of the crown of gold,of and worthy For, the beauty of fortune,

thou

art.

Love's Path

is a path wonderfully dangerous, If to a seek refuge in God place of safety, the path thou take not. !

By the perfume of Thy tress and Thy cheek, go and come, The morning breeze for (acquiring from Thy tress the power of) perfumediffusing, and the rose for (acquiring from Thy cheek) splendour. 15.

That one, who, from (In thanks were His)

this

zulmat (of the world), made my guidance, prayer of midnight, and my weeping of the morning.

By the blessing of the prayer of Hafiz, is hope that I may see the traces (of glories) of my Laila (the true night, luminous with the

12.

" Aslant."

16.

cr^

See

signifies

Ode

318,

again Beloved)

the path of the

moon.

c. 9.

the auspiciousness of prayer. None hath seen the true Beloved

and the

real Desired

One.

5Y2

DiVAN-l-HAFIZ

545. I.

O Thou

in grief for

whom,

In love for Thee, spent

The dogs

that

eternal union

life

but,

;

ours

care not.

of thy street, each one what ease knoweth ? had room to wander in that vicinity !

O (true) Beloved from the tear, revealed became my O Thou that hast known my state pity my tear. !

mystery

;

fidelity, lovely ones (lovers) of beauty, fidelity expect not.

crowd of pure players

From one possessed

know

not

Thirsty of lip, by the water of life, we passed Saki with a draught of limpid water, succour me. ;

From

desire for Thee, faith and the world, I abandoned my love of rank and of wealth, I passed (abandoned). ;

In desire for Thee,

on the dust of Thy threshold, Hafiz Verily, he will become the possessor of If,

;

In Arabic, are

all

the second lines.

die, life

that

without end.

THE LETTER YA

546, j.

(517)-

them from shame of whose (ruddy) cheek, the (red) rose

sweat (And) before whose cornelian (ruddy) wine

immersed

full of

(lip),

the sweat (of envy}

the cup of

Tis

hail

on the

Or water on

the

tulip fire

;

or rose-water on the rose

;

or on thy face, sweat.

That bow eye-brow went from the eye and the heart Departed from its foot (foundation) and (through exceeding attachment ;

;

to the

Beloved) made lost the trace. To-night, back from His tress, my hand I will not keep O mu azzin go ; shout say " Come to prayer." !

;

A moment, Say

in the minstrel's hand, place the harp " Its cord, scratch and after it (the scratched cord), exult."

;

aloe-wood put the stove enkindle for the severity of December's cold. not Grief have the

fire,

;

the sky display contempt, in the out presence of the Dara of Rai (Rhages), Speak

After

this, if to thee,

The Khusrau, horizons (climes) -giving,

that one, by

whose (exceeding)

libera-

lity,

Became closed

When

perspiration

Here the

becometh morning, the lover lover saith

thou mayst say

;

and

'Tis hail on " the tulip

O mu

azzin

never

will

city,

Rai.

deprived of union with the Beloved.

to-night,

be separated from Him, although thou utter the the

call

ajzin of the masjid crieth with a lofty voice.

wl*^ Praise to the Living One who never dieth (.^iJJI^ja. Sometimes from themimbar (pulpit) of the masjid, the mu azzjn uttereth awake and hear that glorious prayer of grace. 7.

his (noble) fame,

prayer (azan)." Before morning, in the streets of the

oj*J

face,

Hatim

When "

cometh on the Beloved's

* 4.

(even) the record of (generous)

See Ode 541,

c. 14.

this cry, so that sleepers

DIVAN-I-HAFIZ.

(O Saki His

10.

life,

that one who, for a draught, surrendereth his take ; and to him, a cup give. !)

Distraught became many like the (tribe of) Bani Amir, If forth from (the tribe of) Hayy come a (lovely) Laila.

their lip put, the reed and the wine-cup the nail, the harp (-cord) is fit to be placed.

the minstrel's

Beneath

Forth bring the Grief, saying

10.

life,

Bani ftmir was a

lip,

up of wine and, like Hafiz, suffer not Jamshid was when ? or Ka,us, when ?

tribe,

;

the son of whose chief was Majnun, Lail|'s lover.

;

THE LETTER YA

547, i.

(535)-

and me again release from wine-sickness !) wine, bring can one with wine, repel the distress of wine-drinking. For, (O Said

;

In no way, shineth the lamp Save the (ruddy) face of the

(O Beloved For, I have

Preceptor (I

reply:

Alive, If

Alas

of the assembly of affection,

Beloved) and the wine of the grape.

idol (the

proud, of the sorcery of thy seducing glance, be not at know) that no profit hath haughtiness.

all

;

tried (and

" At love, play not " counsel much, thou makest, saying "None, is preceptor in the usage of this matter (of love)." )

by love

;

the soul of the

love thou have not, go

By one

;

deceit, probity

(for naught,)

all

;

for

man

possessed of heart (the

excused thou

from the hand, that austerity,

Arrived the fortune of union

put

and

;

probity,

and

(with the Beloved)

separation Again turned the country of the heart

sufi)

art.

;

chastity.

and passed the pain

;

Hafiz

face to prosperousness.

mystery one cannot utter

who hath endured

;

the affliction of farness from the Beloved.

By its form and hue, the idol's face is the wine of the grape. Without the Beloved, perfect becometh not pleasure, though the assembly of love

to every one, the heart's

that one, utter,

its

may have

of pleasure

and

delights.

Thou, who hast not love; and makest reproach, 'tis no wonder that thou art excused. For, with the circumtances and the goodness of love, thou art not acquainted ; and, like the dead, thou art.

DiVAN-l-HAFIZ.

548,

(509).

breeze! the Beloved's fragrance,^

thou hast

From Him, musk-laden perfume,

;

thou hast.

Ho! long-handedness (to pluck His With His tress, what business

tress), display not;

hast thou

thou and His adorned face, where ? Fragrant musk, He and, the load of the thorn, rose

thou hast.

;

Sweet

basil

Fresh,

;

thou and His fresh down, where and dust (of grief),

(lofty

and

strait)

cypress

comparison with His

thou hast.

lofty stature,

In the garden,

what credit

O wisdom

comparison with the existence of His love,

In the hand,

hast thou?.

(of will)

3, 4,

and

thou hast.

-\ f adorned face In comparison with His < fresh down >thy rank * intoxicated * eye

Long-handedness." See Ode 200.

Basil.

In couplets

what power

hast thou

one day, to union, thou wilt reach, the power of waiting,

Hafiz

thou hast.

Narcissus! thou and His intoxicated eye, where? Merry of head, He; wine-sickness (drowsiness),

See Ode 455,

c. 2-

where

THE LETTER YA

549, l.

(527).

Appeared the ways of unfaithfulness; With none, remained the mark of faithfulness.

the

The

mean

one, through poverty, take (present) now, the hand of beggary.

people of skill

To-day, in the age, that one who is excellent, Experienceth not, from grief, a moment of escape. But, in affluence,

the fool

;

Since, at this moment, his chattels are of price.

the poet utter poetry (pure, smooth, and soft) like water, to the heart increaseth luminosity,

Whereby

Him, (even) a barley-corn, through avarice and greed, they give (Even)

not,

he be wholly like Sana.i.

Yesterday, in the ear of my sense, wisdom kept saying " Go patience exercise in resourcelessness."

;

Make contentment

Hafiz come If, from thy !

this

;

See Ode 442, See Ode 531,

Shaikh

(or

thy stock-in-trade and consume ; affliction, thou art one resourceless. ;

pain and

Since, in this

foot,

counsel hear with soul thou

fall,

on thy head thou comest

(fallest)."

c. 5. c. 8.

Hakim) Sana.i

in the reign of

(b.

1069, d. 1131)

was a

Bahrain Shah of Gh.azni to

unity of God) called Hadikatu-l-Haka.H;.

whom

celebrated poet, native of

Ghazm, who

lived

he dedicated a poem (30,000 verses on the

898

DJVAN-I-HAFIZ.

550, i.

(528).

Zahid (since naught will be thine), go in the hope that thou hast; For, like thee, I have that hopefulness. !

Save the cup, in its hand the tulip hath what? Saki come bring whatever thou hast. !

;

(O perfect murshid !) me, into the thread of the distraught (for the love of God,) draw For the intoxication (of senselessness) is more pleasant than sensibleness. ;

Sufi

me, shun

For repentance

shun have made of abstinence. ;

Come on

the curve of His tress, fix thy heart ; (from worldly attachments) thou desire freedom and escape. ;

For God's sake, in the rose-season, shatter penitence For the rose-season hath no permanency.

friends

Even Hafiz

Thy

the fresh spring of

life

hath departed,

as from the sward-border, the breeze of spring.

life

come

;

ruby wine, drink

in carelessness,

why

;

passest thou

;

THE LETTER YA

551, I.

(536).

(O Beloved!) Thou whose purpose in the world whatever Of the state of the feeble and of the powerless, what grief

be,

(is it

Thou

Thou From (Thy)

slave, life

For over the

free, the current order

and heart, demand

the soul, take

;

hast;

that)

hast

;

Thou

hast.

No waist, hast Thou ; and momently I wonder how, In the midst of the assembly of lovely ones, thou displayest exaltation. Fit, is

From

no picture the

for the

whiteness of

(dark) line (of

musky

Thy

face

;

because,

down), blackness, upon the ruddy arghavan (the

Thou

ruddy cheek),

graceful one

ever drink wine, for light of soul thou art moment, when the heavy head (through wine)

;

Especially, at this

More than

thou hast.

against my heart, make neither reproach, nor violence ; thou canst, when room (occasion) for it,thou hast.

this,

Do whatever

power, be a hundred thousand arrows of violence, with the intention of (taking) the life of me, shattered, (Them) If,

hast.

in thy

The tyranny For

'tis

easy,

of the watchers, ever if

thou hast.

endure; happy of heart, be;

the kind Beloved

one moment, to thy hand, union with the Friend reacheth, Go (do thy work) For, whatever desire is in the world,

thou hast.

If,

;

4..

It 13

thou hast.

impossible that the picture of thy face should be drawn ; because thou hast the blackness musky (black) writing that prevaileth over the ruddy arghavan. Over all colours, black

prevaileth.

of soul) Cir^" O'ght one whose body is 1

signifies

like the

grace

luminous soul.

DiVAN-l-HAFI?. 10.

When

the ruby of His lip thou recollectest and hearest 1 he (sweet) tale, besugared is whatever in thy mouth,

Hafiz! when,

;

in the

border of

this

Of the weeping and the lamenting

garden, thou takest the rose, of the gardener, what grief

thou hast.

hast thou

901

THE LETTER YA

552, I.

(540).

like the (lofty) cypress, a moment thou In envy of thy face, every rose suffereth

If,

account of the great tumult

infidelity of

a rose-garden, a thorn.

move in-^

and a thy tress, (together are) every assembly

;

account of the sorcery of thy eye, (together are) every corner and

a sick one.

intoxicated eye of the beloved

to sleep, like

For, in pursuit, from every direction,

The

the sigh

fortune,

go not; a wakeful one.

of^

scattering of Thy Path's dust is my soul's cash, although part the soul's cash hath not (even)

On Thy

heart

not

When

little

value.

ever, a (malignant) opinion of the tress of heart-enslavers, express

;

malignant of opinion thou becomest,

how openeth

to thee

a work (Separate from the body) went

My hear

caught (grief of love)

my ;

head

;

and, awhile, this

and Thine, was no

work ended not;

grief for

a captive.

" Like the (centre-) point enter into the midst of the circle him, I said " desirous (of ones) " " Hafiz With laughter, he spake, saying 1 in what compass, art thou ?

;

How

mayest thou succeed

DiVAN-l-HAFIZ.

902

553, i.

My My

who

a sacrifice for Thee,

soul,

a sacrifice for Thee

head,

(538).

and the Beloved (together are) I and

art both the soul

not,

a revolving head. I cannot rise Easily from the head of Thy street, Difficult work, they take (accomplish) not with this ;

easiness.

Not the power

of the

Without Thee,

With Thee, 5.

wing-scorched moth

dainty ones, reacheth not the

way

may be immatureness may be from

to take ease

to sit saucily

;

soul-scattering (sacrificing).

Thy watchers revealed how remaineth the matter of Concealed,

Thy

the immature one's

heart's mystery,

;

a great astonishment.

;

a great secret.

and moist, the plant of Thy stature may remain, thou plant. necessary that in my (weeping) eye, it,

that, fresh

It is

One day, in To it, I said

the curl of " :

How

Thy

beheld

tress,

art thou

How

heart

livest thou ?

(thou

who

art)

a prisoner."

heart said

" :

Yes what doest

Hafiz

thou,

;

" Not every beggar's,

the rank of

towards me envy thou bearest not a great Sultan."

verily, not thy limit is our society; Tis enough, if at the head of this street, thou

;

make dog-watching.

" Reacheth not." See Odes 249,

Both are

Couplets 7

The

difficult to

The

heart said

first line

Hafiz

i ;

262,

c. 5.

do.

and 8 form a kitaband.

Captive, 9.

not

;

nay, lofty rank,

have.

'Tis from

envy that me, captive thou

truly thou ask

no worthy of our

society art thou

;

callest.

THE LETTER YA Sr

554, I.

(540-

Since, to-day, in the world of beauty Thou art sovereign, Perchance the desire of lovers by Thy lip, Thou mayst bring forth.

(thy) lovers, heart bereft, pride and disdain the wretched bereft ones, violence and contempt

how long? when ?

With

Like Like

Thy Thy

how long? how long ?

eye, in the source of powerlessness, tress, in twist and restlessness

That pain that through Thee, If

little

have

;

them) Thou knowest,

(of

till

that violence that from Thee, I experience, I know that (notwithstanding thy stone-

heartedness) mercy to me, thou wilt 'show.

Necessary,

much

Hearts, like fire

;

capital for the chattels of eyes, like a great ocean.

being a lover,

O morning breeze convey, Left in (the torment of) separation, I was. the garden of union with thee, the perfume of hopefulness. !

From

I become at the resurrection, forth from the dust, my head through

Although, in hope of union with Thee, alive (Yet, in penitence for

shamedness

of the

If,

So long

wine

my own self-seeking)

bring not.

of union with

as living

am,

Thee, a draught, I drink, practise not the way of sensibleness.

we are, and powerless Ruler, Thou art and powerful, me, by force, Thou draw or if, with contempt, Thou slay.

Slave, If

10.

;

last,

on Hafiz's bitter

Hopelessness,

To the

last line,

state,

how long?

add

But senseless become.

show a

little

pity?

Distress (of contempt)

how long?

DIVAN-I-HAFIZ.

555. I.

desire be thine for wine, us save wine naught bring. Before

Saki!

In the tavern, the prayer-mat and the khirka, Sell; and, bring the draught of wine (of love for God).

If alive of

heart

(sufl)

thou be, from thee intoxicated (with love for God), hear,

In the rose-bed of the soul, the cry

Possessed of sorrow, Possessed of iniquity,

to the

" :

Ya Hayy

remedy come

;

both worlds regard naught.

In love's Path, the heart's mysteries are The sound of the stringed instrument and the wail of the reed. :

;

In love's Path, a pure poor one,

Better than a thousand (generous) Hatim Tais.

That idol, Par! of face, Sultan-like, Cometh and, behind, the people of the ;

Men, on-looker

And

at her beauteous face

city.

;

at her cheek, sweat-stricken, through

shame

(of

modesty).

Of the grief (of separation) from Thee, complaineth Hafiz The end of my shattered heart, till when ?

Ya Hayyu

ya Kayyumu,

Living and Immortal one!

how long

THE LETTER YA

556, i.

Than

the tavern-street,

(Even)

if,

for

Sr"

(544).

more pleasant

not

a place,

elderly head, attainable be

a sumptuous dwelling.

concealed from thee (who are the confidant of lover's mysteries) wherefore should I keep ? The flagon of wine the place of pleasure and a beauteous one. I

desire,

;

My place is the cloister of the magians, and My pleasure the face of idols (lovely ones)

the ;

meads

and

(it

native land

;

indeed) an auspicious judgment.

(To my word), why listenest thou, for in the age, distraught, like me, is none This is naught save the word, (inwardly) the father of lust, (outwardly)

a lovely one. 5.

With

respect, be; the state of the cloister, (ask not),

For, every one cannot

mention

The

affairs of the cloister,

only an ardent Barhaman, or a great Rai.

idol in our heart, how can be contained aught save thee ? a single care. For, save for thee, for none, is mine !

(O true Beloved !) on the wounded and ruined heart of Hafiz show pity a terrible to-morrow. For the reason that, after to-day, is certain ;

...jjJa-jjjf signifies:

fK^^T

"I desire."

The

The Barhaman

See

word, sweet and useless.

Ode

525,

signifies

one who hath connection with those of the

cloister.

See Ode 524,

c. 13.

c. 10.

DiVAN-l-HAFIZ.

557, Tis morning; and, droppeth

man The requisites

hail

(567).

from the cloud

of (the

winter-month)

Bah-

of the

morning cup, prepare

;

and give a cup of one

man.'

The blood (red wine) of the cup, drink for lawful is its blood fit to be done. In the work of the cup, (engaged) be; for 'tis a work :

;

thee, wine-sickness give headache, Verily, best, that the forehead of the vintner, thou shatter.

If,

Saki

dawn,

Minstrel

hand

(to

for, in ambush for us, is grief give the cup) be may not reach us) keep this very path (of song) that :

;

(so that grief

thou singest.

Give wine

;

for,

Happily pass

Hafiz

that,

my ear, the harp hath brought and said this bowed Pir (the harp)." hear and,

the secret to

(life)

;

by the independence of profligates, (I conjure thee) drink wine, thou mayst hear the song of the Singer, God the Independent One.

Into the sea of self and self-praise, I am fallen. Bring Wine, so that freedom from self and self-praise me, it may

Hafiz

Drank

"Man."

in the rivulet of the eye, the plant of

blood,

and established

fruit.

(It),

See Odes 144,0. 10; 315,0. 2; 524,0.

man = 2 ritls = Bahman" signifies i

jUi- Khamar,

wine-sickness.

JChammar, a

vintner.

thy stature thou wishest to up-pluck.

gallon.

January.

See

Ode

give.

35, c. 8.

THE LETTER YA V*

558, I.

In fruitlessness

son

and

(569).

life lustfulness, passed old so that to of wine, give, me, the cup :

age thou mayst reach.

From

the direction of Tar, lightning flashed; to it, I inclined Perchance, thee, a brand of bright flame, I may bring."

In this city,

The

what sugars

that

Last night, in the crowd of slaves of His door,

spake saying

became contented,

(mighty) falcons of tarlkat with the stage of a pitiful

(in love)

friendless,

fly

went,

remediless, one

the load of what person

art thou ?"

that, like the censer, a

(son) signifies

}

moment, we may take the

placed our heart on the

Lust ;

skirt of the beloved,

fire, for the sake of a pleasant breath.

the soul speaketh. and the second line of couplet 9. j from the Kuran, xx. 9.

for, to lust,

In Arabic, are couplet 2

The second line is mount Sinai) signifies the mountain, whereto Musa, in search of jjJo (Tur, and whereon, he talked with God. Wherever lovers (of God) speak with the Beloved, they call the place Tur. signifies : of fire

fire,

turned his face;

to the cold-stricken, is better than fruits. which the direction of Tur, the lightning flashed. To Tur, I turned ; possibly, I may be the bri nger to thee of a piece of wood, half-burned, enkindled; or the star (living ember) inflamed in its own burning (the word of the soul to the body, at the time of its being obedient by God's

a portion

From

grace). his own capacity, at the time of union with the Eternal, Hafiz borrowed (from

Musa)

these

holy words.

following

Path

;

The men

Muhammad, and by God's

and thereby they

grace, this time of union appeareth to the Lords of the

attain to eternal ease.

of this Path, of this blessed Faith (Islam), the spiritual

sages of

Muhammad,

reach

the stage of the prophets of Ban! Isra.il ; and, in the Path, reach a place where to them as to After that, in the Path, they graduMusa, lust (in the stage of woman) becometh obedient.

a place where from lust they draw back and, like Musa, go to the Tur of prayer. whom, by God's grace, lust becometh obedient, offereth thanks; establisheth himself in seeketh from the Kazi of need (God) union with Him. lofty stages; and, by prayer, ally reach

;

Thus, at that stage, he arriveth. "The load of what person" signifies

On whom,

art thou

dependent

6 A 2

908

DiVAN-l-HAFIZ.

Despite the heart become blood (in grief), to be like the pleasant (fragrant) musk-pod, is necessary for him, Who became world-renowned for a fragrant breath (of excellence). and, in the ambush-place, (in death) hath the Karvan (of friends) thou in sleep Alas of so many crashes of the (Arise prepare the requisites of the end.) great bell (of death), wholly void of knowledge, thou art.

Departed

;

(0 bird

shout

soul

thy pinion, spread

;

and, from the

(lofty)

praise in recollection of Thy Creator) raise that a (glorious) bird like thee captive of the cage lights that befit thee not) thou art

Woe

Tuba

tree, the

(of

is it

(of

worldly de-

In desire of Thee, in every direction, Hafiz runneth how object of desire to thee, easy the path, may God make.

O 6.

Every one, who, If, in

much

the

strife,

for

became celebrated, must, become blood, no matter.

excellence,

his heart

in that excellence, strive.

Awhile, in search of Thee, hecometh captive to illusory love; and, in this whirlpool (this world) for every (worthless) straw and thorn, attachment displayeth. For him, God Most High make easy a path, whereby He may cause him to reach thee.

909

THE LETTER YA

559, i.

The

tale of

Come

;

for,

Through "

desire,

wrote

;

(570).

and weeping was my eye:

through sorrowfulness without thee,

my two

desire, to

dwellings of Salma

much

eyes,

thy Salma

I have said where ? "

ready to die.

and a wonderful occurrence this, and in the (palpitating, quivering, fluttering) against me), the slayer was complainer.

'Tis a strange event Afflicted, slain.

Reacheth

was

(Yet,

;

whom

(the

power)

that, at thy

pure

state of

he should carp

skirt,

one

For, like the (dew-) drop that, on the rose-leaf droppeth, pure thou art.

From

When

the dust of thy foot, it gave honour to the tulip and to the rose, creation's reed wrote the decree on the watery and the dusty.

Saki arise ambergris-scattering, hath become the breeze Bring the juice of the grape, (wine) perfumed and pure (the antidote of the !

;

lover's poison).

(seeing) thy praised qualities, trace of me remaineth not. thy face (O Salma ), I behold the traces of life

Without

From

In Arabic are couplet

Through phrenzy

;

the second lines of couplets 2, 3, 6, 7

of love,

dwellings, the ruins

Yes

;

this address.

and the houses

When

;

and the

first line

of couplet 9.

exceeding perturbation, they address the

of the beloved.

See Odes 310, 360, 534, 572. Kalandar Shaikh Shah Sharafu-d-Din Abu Ali (d. 1379) saith : " Wounded with grief's sword is my heart; (yet) at its (feeble) power, the adversary

Salma. 3.

wailing: "Against the poor grain, the violence (of consumption) cry (of hunger). 4. 7.

" Reacheth." See Odes 249,

c. I

262,

;

The explanations are (<i) By reason of separation from

;

(yet)

(is)

be-

from the birds of the nest, the

c. 5.

thee no trace of

me remaineth

Defective (b) Voidofthypraisedqualities.no trace of me remaineth. vanished ; and by the decree " Be qualified with the qualities of qualities

have

me taken

root.

human

God "

qualities

have

perfect divine

9 10

DiVAN-l-HAFIZ. the honour of the rose and by the dust-foot of the cypress is not

swear) that

there

One

of rare

10.

of the watery or of the dusty.

For the proverb is successful, thou shalt be. road-provision of way-farers is alertness and expertness."

Idleness,

"The

beauty like this

abandon

;

the description of thy beauty, how may Hafiz speak? For, like the divine qualities, beyond comprehension, thou art.

(c)

When my own

existence, I knew to be effacement and joined to the manifestation of permanency with God, I clearly saw that my own existence was the trace of glories and the reflection of the Absolute Existence (God). ;

THE LETTER YA

560, I.

911

(572).

the beggar, to kings, who taketh a message, Saying: "In the street of the wine-sellers, (they sell) two thousand (mighty) a single cup of wine." Jamshids for

From me,

Ruined and

ill

of fame,

have become

;

hope

yet,

haveI may

That, by the blessing of dear ones (those of good name) fame and) reach to good-fame.

(escape from

ill-

;

Thou

at our

that sellest alchemy,

my)

For, a great capital (in trade),

murshid)

impure gold (heart) cast a glance

(of alche-

Shaikh

we have

not

;

and a snare

(to captivate

the true

cast.

by the beads

of the rosary,

beseech thee) cast

not from the

Path; For,

when

(once) the wise bird falleth, he falleth not (again) into

pious ones go ye. For Pure wine, we have drunk

(us) piety

;

hath

left

any snare.

and there hath remained neither honour nor good

fame.

At the

fidelity of the

Neither by the reed,

;

I have; in kindness, me, purchase and seldom slave like the falleth, (me) good fortune,

Desire for For, into

Beloved, wonder that He made not an inquiry, a salutation nor by letter, a message.

Thy

service,

sell

not;

a slave.

plaint,

" For thy

lip

where

take to

was our

life

;

This

tale,

utter to

and, Thou hadst not

whom ? a

(even)

wine be immature, and this companion matured, a thousand times, than a thousand matured ones better

little

permanency."

If this

(is)

an immature one. 10.

(0 true Beloved spill

the arrow of

Thy

Rosary.

;

and the blood

of Hafiz,

;

For, in respect of such a slayer, none

eye-lash, loose

See Odes 132,

178.

maketh (even)

little

revenge.

9' 2

DiVAN-l-HAFIZ

561, (570" i.

People spake, saying

When,

well,

second Yusuf thou art (I had heard)

(In beauty) a

Sweeter than that which, with sweet smile, they say thou Khusrau of the lovely ones for, the Shirin of the age, the (folded) rose-bud, thy mouth, one cannot compare Never is the rose-bud with this narrow-mouthness.

on account of thy stature and its

Move 5.

thou

hundred times Thou saidest: "From

Thou

saidest

fear

Thy desire, Thou givest

desire,

Through the

lily,

shield of

will

not

life,

this

give

and

;

Thy

;

art.

(moving) cypress remained behind in

movingness.

mouth, thy desire I give all a tongue?

Thou

art

why

art.

place, For thou hast surpassed the (moving) cypress in thou.

Like the noble (ten-tongued)

gait, the

thou

art,

If,

looked, verily better than that

thy

(sick,

wilt take ;"

life, I

life

Thou

wilt take.

languishing) eye causeth to pass the

poplar (-arrow);

(The eye)

sick,

who hath seen with

(0 true Beloved

so strong

like the (worthless) tear

bow

from the eye of man, him Thou

easiest,

Him,

whom

Away

a moment, away from

from before Thyself, Thy

For, through love for 10. In the It,

path

"The

The

lily is

10.

The

nib of the pen

cypress." See

Thou

drivest.

grief-stricken Hafiz, drive not

he gave (sacrificed) heart,

faith,

;

and youth.

Thee, like the pen, a foot (out) of his head Hafiz made, a letter out of kindness, why readest Thou not ?

Odes

108, 145.

said to have ten tongues.

signifies

the head

ness, a

(a) to write

moment

it,

Here, Hafiz accuseth the Beloved of not fulfilling His promise.

but, in writing,

;

(a) In the path, (his state)

(b)

face,

own

sight,

(of love) to

one moment,

^jS Jj

Thy

;

(b)

becometh the

foot.

to cut

from head

why

readest

to foot (fully)

Thou

not

Hafiz wrote; like a

letter,

out of kind-

In the path, his foot (right) from the end Hafiz cutj like a letter, out of kindness, a moment, him why readest (callest) Thou not?

THE LETTER

562, I.

His

lip, I

kiss

and down drink

;

the water of

life

(564)-

wine

its

have taken

;

foot.

Neither His mystery can I utter to any Nor any one can I see (in comparison) with

Him.

The cup keepeth kissing his (ruby) lip and drinking blood The (red) rose keepeth seeing his- (ruddy) face, and m-aketh

;

From retirement

throne

its

;

Zahid!) like the (folded) rose-bud, the carpet of austerity,

to the garden, the rose brought

sweat.

(O Saki!) the cup of wine, give

Who O

and recollection ?

when

make

of Jamshid,

folded , 1

not

Kay?

on the harp, thy hand extend ; veins (cords), touch, so that with them I may exult.

moon-minstrel

Its

;

knoweth when Jams-hid was

make

Like his (intoxicated) eye,

Saki

to the

memory

let

not the intoxicated be intoxicated

of his ruby (lip), give

wine. *

Separation, the soul seeketh not from that body, In whose veins and body, the blood of the cup is-.

10.

When

the bird of the morning uttereth

Away

from the hand, put not the cup of wine of

Like Majnan,

The The

heart

it is

H&wa

Huwa

(He

is !>

Hai! Hai!

pursuit of the sight of Laila,

necessary to move about every (member of the tribe) Hayy.

darvfshes ejaculate Hu f HS for Huwa! Huwa! (He is He is hinderer of the morning is said to be the owl, Glaucidium BrodaeH.

10. In search of the true Beloved, effort

See

Ode

514,

c. 2.

necessary.

DIVAN-I-HAFIZ.

With the Sultan of the rose, be happy and wine, drink Reckon it gain, the freedom of (the month) Rahman from ;

Hafiz

thy tongue indraw a while ; (language) of the tongueless, hear from

The tongue (pipe).

n. In Dai (December), In

Bahman

(January)

the sun

in Capricorn.

Aquarius.

;

(the

month) Dai.

the (tongueless) reed

THE LETTER

563, I.

Saki

intoxicated with love's cup, I am give a little wine. the goblet for, without wine, the assembly hath not (even)

;

make

Full,

(573).

;

Love

for his face like the

Minstrel

(At

Thy door, curved like) the watcher

May

the ring,

became my stature

;

(Together

expectation of

are) in the deceit (vain

Thy

we and hopefulness we and (vain)

of union,

Intoxicated with those two eyes (of Thine)

an (empty) question Languishing for those two ruby

little

wine.

another door.

face,

hope)

;

so that, after this,

not drive us again from this door to

(Together are)

moon, cometh not truly within the screen Saki give a

a melody, strike up.

little lustre.

fancy, and a vain dream.

than

in the end, less

;

Since not contained

what

heart

in the eye,

the eye

(lips of

Thine)

;

the end, less than a vain dream.

(the effulgence of) the sun of

His face,

an agitation

profit hath

stain not with intention, in respect of a cup wherefrotn thou knowest a little water. (That) at the end of work, will not be the hope of (even)

Thy hand,

Hafiz

When

4..

thou ? fancy for lovely ones, thy heart wherefore placest a of the from the sated mirage. becometh flashing thirsty one,

in the

J^j (union) signifies : snatch him manifestations of glories that, in love's Path, appear to the holy traveller ; and that from the Path. are the essence of His qualities, which are the screen of His nature, whereby He Essential glories

independent of the world. " Distraught with love is a whole world ; and enough " Union with the true Beloved, whence hath any one gained ?" is

6. Since, in this world, not

fit

be gained

the sight of

God,

from

this agitation

and clamour what

profit? 7.

That wherefrom

profit reacheth thee not, desire not.

6B2

9 '6

DJVAN-I-HAFIZ.

564, I.

(574).

rose-scattering, make from time, what seekest thou ?" Thus, at morn, to the bulbul spake the rose. What sayest thou ?

"Wine, demand

;

To the rose-garden, the cushion take so that The lip, thou mayst take, and the cheek, kiss ;

and the

one and of the Saki, wine thou mayst drink

of the lovely ;

(so that)

smell.

rose,

Let us see, in whose fortune will be thy laughing rose-bud O bough of the rose ra'na for whose sake, growest thou ?

the box-tree (of thy stature) proudly move; and, the resolution of !) (sauntering in) the garden, make that, from thy stature, the (lofty, straight) cypress may learn heart-seeking.

(O beloved

;

So 5.

To-day, when Get,

and

full of

tumult of the purchaser

As, in the thoroughfare of the breeze,

going ('tis

little profit

That

profitless)

bulbul

See Ode 541,

the (flaming) candle, (so

been

had been

thy good

worth a hundred musk-pods of Chin, perfume from happy disposition

its

cometh every bird singing

to melody-making; Hafiz

a rose red within, yellow without. two colours ; beautiful.

6. Quickly, to the place of effacement, will go thy Choose the tarikat of goodness, so that profit

good-going. be thine.

may

prayer-uttering.

c. II.

(ra'na) signifies

(6) of

is)

of skill, derive out of the capital of goodness.

In the king's rose-bed,

(a)

thy market,

;

every ringlet whereof

tress,

Happy had

The

establish a little road-provision out of the capital of goodness.

THE LETTER YA

565, j.

(576).

'Tis the fresh spring.

In this strive that joyous of heart

For, again, blossometh

many a

thou mayst be

Within the

rose

when

in the clay (of the

the harp keepeth giving counsel. Thee, counsel profiteth at that time when worthy veil, thee,

say not now, with whom, sit what drink For thou knowest, if wise and learned I

;

grave) thou shall be.

But,

thou be.

;

Woe 5.

thou mayst be.

;

In the sward, every leaf is a book of a different state is it if, careless of the state of all,

Though, from us to the Friend, is a Path (the path of ma'rifat) Easy is the going, if acquainted with the stage (the Shaikh)

thou be.

full of fear,

thou be. In excess, the world's anguish taketh If,

life's

cash,

night and day, in this difficult tale, (of journeying to the Friend)

thou be.

Hafiz

The

from lofty fortune, aid be thine, prey of that (true) Beloved, impressed with excellences, !

if,

thou shalt be.

jjj

signifies

(a) (6)

Out

a note of music. screen.

of respect to the harp, this

word

used.

DJVAN-I-HAFIZ.

566, i.

(575)-

that thou knowest,

Breeze of the morning of happiness for that trace To a certain one's street, pass at that time !

The footman is

of the

eye

chamber

of mystery, thou art

;

that thou knowest.

and on the head

of the Path,

;

that thou knowest.

manliness, hot by order, urge in that way, 1

From my hand passed my feeble soul. For God's From Thy ruby (lip), soul-refreshing, give that Say:

(0 true Beloved!) these (few) words hath not

known

(Them) by way

of kindness,

girdle,

in that waist, is

wrote, in such a

way

Thou knowest.

that the stranger

;

On Thy idol

sake, that

do Thou also read

gold-woven, hope how a subtlety

may

With

such a way

not establish

us, the image of Thy (slaying) sword is the tale water (whereto he desireth to reach) Thy own captive, Thou seizest. Slay in such a way

that

Thou knowest.

that

Thou knowest.

the thirsty one and of

;

Hafiz Love's

The

in this matter, tale, relate in

one are Turki and Tazi (Arabian)

every tongue (language)

that

;

that thou knowest.

second line

Them

also read in such

a way that

none save Thee

Thou knowest.

shall information be.

THE LETTER YA

567, I.

{

(578).

Drink the cup of the wine of unity of a " man ;" So that, by it grief's root, up from the heart, thou mayst pluck.

Expanded, keep the

Head

closed

heart, like the

how long

When, from the

cup

wine

;

a large jar?

jar of selflessness, a ritl thou drinkest,

Less of thyself (voluntarily), thou boastest of "self."

Like the (humble and worthless) stone at thy foot be, cloud glorying in sublimity)

not like the water

(of the

;

All colour of deceit, thou mixest

;

and

wet

of skirt (lust-stained) thou art.

To wine, bind the heart, so that, like a man, The neck of hypocrisy and of piety thou mayst

shatter.

Arise, and, like Hafiz, an effort (in the service of the Pir of tarikat) that,

perchance, thou mayest cast.

Thyself, at the true Beloved's foot,

" Man." See Odes

144,

;

524,

c. I

;

557,

c. I.

signifies:

a very large oblong wine-vessel. See " Man." Odes 315, c. 2 Ritl.

524, c.

make

;

DiVAN-l-HAFfr.

568, i.

Time consider plunder

soul

to that degree that thou canst

the out-come of

(579)-

moment

life is (only) this

hath

The

;

thou knowesfr.

life in

barter, desire-giving of the sphere Strive that, from fortune, the justice of ease thou mayst take.

The counsel For

of lovers, hear

of joy come a transitory world.

and out from the door

not worth the occupation of

all this is

For one cannot utter a hidden pain.

Before the zahid, boast not of profligacy.

the physician, not the confidant, the state of

Gardener! when hence

If,

The Is

;

pass, be

jar-shatterer

knoweth not

unlawful to thee,

Thou goest

this value that to the sufi,

a pomegranate ruby.

a household chattel like

and, the people's blood, thy eye-lashes shed fiercely (impetuously) thou goest fear is, behind, :

;

soul

sweet mouth

place, a cypress other than the beloved thou plant

;

thou wilt remaim.

with the prayer of the night-risers, strive not name (of God) is the seal having the quality ;

In the shelter of the one (ineffable) of a Sulaiman.

Aside from the glance of

Thy 10.

eye,

heart,

kept.

eyebrow, bow-possessor, taketh (the heart) by

brothers

For

Thy

grief for

its

But, forehead.

compassion. Went my precious Yusuf, whom, wonderful (in wretchedness) I beheld thestate of the old

(Y'akub) of Kin'an.

The wine's

sage

delight will slay the penitent zahid

do not a deed, that bringeth

The great name

God,"

See Odes

189,

;

penitence.

193, c. 3; 435, c. 10..

man

THE LETTER YA One

day, by

(Saying:

)

door, enter, so that, with joy, the

"Verily, joined to

hand

luminosity as

may

clap;

a guest."

With kindness, tranquillise Hafiz's heart, O Thou, whose (beauteous) tress-coil (is) the assembly-place persion

(perfection) of dis-

O idol, stony of My own state, I

heart

careless thou be, Asaf the second.

will utter before

6c I

9 22

DJVAN-I-HAFIZ.

569, i.

(0 true Beloved

Thy

well-wisher,

(581).

am, and

(this)

know

that

Thou knowest For, both the un-seen,

In the adoration of

Thou

Adam,

;

seest; and also the un-written (by fate), Thou readest.

the angel

made

resolve of thy ground-kiss,

Thy beauty, something he found more than the way,.

For, in

human. now, in God's name, the collectedness of hearts from that breeze that exciteth safety thine, dispersion

Thy Be

tress's curl is

From

fortune,

sky

have the hope that his girdle I may loose me loose the knot (frown) from the-

;

for God's sake, for

forehead.

(0 true Beloved

dishevel

Thy

tress

;

and, to sport and to dancing, bring the

Sufi (people of the world),

That, from every patch of his ragged garment, thousands of idols (of hypocrisy),

Thou mayst

The lamp-kindler

scatter.

of our eye is the breeze of the tress of lovely ones to this gathering (smoo.th state of the tress), be not grief for the breeze of dispersion

Lord

;

Of the mystery

of the Beloved, what gaineth the reproacher not seeth a secret mystery. especially

of the lover

The non-seeing eye

and

To be vexed with fellow way-farers, is not the action The difficulty of the stage, endure in memory of Alas

that pleasure of night-sitting

breeze heart

work-knower

;

a time of ease.

(swiftly) like the

morning

;

the value of union, thou knowest, (only)

See the Kuran,

The

second

up that passed

of a

ii.

line is

;

vii. 2.

repeated

couplet 10.

when behind

in separation thou remainest.

THE LETTER YA 10.

923

of the work of desirous ones is in that heart-binding eye-brow For God's sake, a moment with (towards) us unloose the knot (frown) from

The solving

;

thy forehead.

Hafiz

thee, the fancy of the yoke of His tress fascinates See, so that the ring of impossible fortune, !

;

thou shake not.

6 c 2

924

DiVAN-l-HAFIZ

570, i.

(580).

a thousand, I made that, my (true) Beloved, the desire-giver of my sorrowful heart, (That) Efforts,

Thou shouldst be; Thou shouldst be.

moment into the hut of sorrowful lovers, Thou shouldst come a And, night, the consoling friend of my sorrowful heart, (That) a

;

Thou shouldst be. (O true Beloved

since the

lamp

eye,

Thou madest night

alive

keeper

(watchful),

The consoler

Thou

hopeful heart,

In sleep of midnight, this desire I see In place of streaming tears, in my embrace,

shalt be.

;

that cornelian (mouth), by the

By If

complaint,

When

make,

thou shalt be.

way whereof, bloody

mystery-keeper,

of heart,

I am, thou shalt be.

Khusraus of darkish beauty behave kindly, thou shouldst my work

to slaves,

In the midst, the Lord of

slender prey becometh the rays of the sun, a moment, a deer like thee, my prey

be.

My If,

The three kisses that of Thy two If Thou give not, my debtor,

To the

second

line,

was

not.

But, 3.

The

first line

add

portion

Thou

hast made,

Thou

shalt be.

In recollection of Thee, 6.

lips,

thou be.

all

night

remain awake.

When other prophets recommend their own When other beloveds cherish their lovers,

8. 4U..J (kiss) signifies

religious order, me, do thou Lord of our work, be thou.

recommend.

the acquisiton of readiness of acceptance of the sufficiency, outwardly

and inwardly, of God's word. Forth from the common folk, me, Thou drewest ; and me capacity gavest, so that from outward speech; from the word (the glorious Kuran and great Furkan); from inward speech; and from manifestation (the word, holy and divine) a pleasure I snatch. Having lent me this capacity, and upon it brought my goal, if Thou pay me not, Thou art my debtor ; and (by the decree of the liberal) beneath my burden.

925

THE LETTER YA Sr In that

idols (beloved ones) the

hand of lovers take,

from thy hand, this (hand-taking) take place,

If,

10.

sward where

Though

idol,

thou shall be.

the Hafiz (the guardian) of the city, not worth a barley-corn

Perchance, out of thy

10. HSfiz.

See Ode 395,

c. 7.

own

liberality,

beloved,

thou shalt be.

DIVAN-I-HAFIZ.

571. mouth, thou resembleth a casket of pearls Lord around thy face, how fit became the

new moon ?

line of a

the (vain) fancy of union with Thee pleasantly deceiveth Let us see what picture, sporteth this form of a (vain) fancy.

Now, me,

;

Departed the heart, became blood the eye; became the body shattered, and the soul fluttered

In love, are wonderful things that successively come.

Blood became

heart by His hand

;

and by the memory

of His intoxicated

eye;

With

injury,

have been injured.

With me, what has

love to do

signifies:

^jj

being cut

(smile), ta

verse-sake.

off for

and J~xi| are one and the same.

)

)li

signifies

to smile. !

signifies:

make

white (to display) the teeth ; to laugh. revealer of the teeth displayer of the casket of pearls of the box of the

persed state Fie, fie

JU.

and withered form

worthy of thee hath

(state) signifies

mouth

my dis-

fallen

around the face the

line of the

new

(crescent)

moon.

love. ^jj))

casket of) signifies Uj,> (the

the manifestations of glories.

JJU

(the

new moon)

signifies

the shari'at, the religious law.

JJU

ki. (the line of the new moon) signifies

the following of the shari'at ; the manifestations of glories that become necessary to one possessed of the perfection of following the sharp at. In Arabic, are couplets 6, 8,' and 9; the first lines of couplets I, 3, 4, and 15; and the second line of couplet 14. 4.

The second

line

Love hath no

sin.

When

the seeker reacheth the Sought, love (the road-guide, furnished with road-provisions) draweth aside, the lover from the Beloved ; the seeker from the Sought, whether he experience the injury of the thorn

;

or whether he pluck the rose of his purpose.

THE LETTER YA

92 7

thy disposition turn not, ever again it turneth not (Either) the lover on this side, (or) the Arif on this quarter. If

;

rider of camels that left

If,

the

men

dwelling

them

of Najd, thou meet, to

state, speak.

In love-playing, lawful the Heart-Ravisher regarded crowd of Lords love's decision is what ?

blood

;

men of Najd, the eye slept not severe pain, the heart through rapture melted.

account of desire for the

With

its

For God's sake, Altogether

u^olu

fled

o^> (Najd)

prefixed for verse-sake.

signifies

regions of Arabia, where Laila dwelt, and Majniin In Najd, poets assign the dwelling-place of every beloved.

The higher

4j|o signifies

(a) (b)

^'f "

signifies

^^ut(j the ta

in the Zat-i-Raml, my heloved was where wisdom through beholding the fawn.

;

became distraught.

anything that creepeth. the beloved of Hafijz. signifies

(a)

a deer.

(b)

the

(c)

beloved.

Through

name

an Arab of the

tribe of

Bani Ghazal.

desire of seeing the beloved (possessed of perfection) of the tribe of Bani Gha^al, the eye

slept not.

At the appointed time, to the adored Lord, represent murshid of the pious the state of this separated stranger; and, out from the foot of my heart, the thorn pluck, say-

horseman ing:

" A certain "On him,

one desireth a manifestation of Thee." the blessing of beholding Thee, bestow; and, him from the tumult of

glories., release."

JKi

(fawn) signifies:

(a) the beloved,

whose manifestation

desired of

all.

an Arab tribe renowned for beauty and goodness. For God's sake, on beholding the beauty and goodness of that sand (desert), whereon my beloved is dweller, reason fled. maniIn the splendour of her beauty I became distraught even as travellers, who, in the state of (b) the

name

festations of glories, become selfless not a portion of His beauty,

and

effaced.

So long as they become not

effaced, they

gain

heart beIn lover's Path, are rivers and deserts from the traversing -vhereof the holy traveller's

cometh

rent.

DiVAN-l-HAFIZ. 10.

learned and wise thou be, let not go four things Safety, wine void of alloy, the Beloved, and the void place (the desert of solitude).

For, though black of book of the world, I give. of the grace of the Eternal, when can one be Hopeless

Wine,

Saki

;

Since time's picture

Hafiz

Pure

Arise

;

is in

complaint, make

no way not

;

fixed,

wine,

let

us drink.

the cup of the heart in the time of the Asaf of the age, and cause me to drink of a cup of wine purer than limpid water.

country boasteth of him and of his efforts ever be this rank and this sublimity

15. Verily, the

Lord

The The

;

and, me, forth from khilvat put and nothing-earning, door to door, I may wander.

a cup bring

that, crafty

became

;

seat-kindler of the fortune of the mine of

proof of the country

and

of religion, (is)

Khwaja Mas'ud (who

pomp and of grandeur, Abu Nasr Abu-1-Mu'ali.

12.

lived about 1480, A.D.) saith waves whereof were man-devouring, I reached ; " On that Wonderful is the matter river, neither a boat nor a boat-man. " That river, the waters whereof all blood I saw, I feared " To my heart, I said Why fearest thou? Since to cross is necessary, remedy Khilvat. See Ode 67.

16.

Abu-1-Mu'ali (whose proper

river, the

the

first of their

poets.

name wrote

Muhammad Turkish,

Sadru-d-Din)

none."

claimed by the Turks as He died 1270, A.D.

Arabic, and in Persian.

929

THE LETTER YA V"

572, i.

By her two

tresses,

Yet, every day,

(562).

Salma bound my heart soul crieth to

;

"Come and

die

" !

on me, heart-bereft, bestow pity of enemies, cause to reach to the beloved. hate the Me, despite For God's sake

;

Her

love for Salma despisedest me for my first have clearly seen. face, thou shouldst at

the (true)

thou

who

Beloved,

and

wholly

surrender,

completely,

me,

thy

heart,

drowned

love in the sea of friendship

In Arabic, are couplet

;

the second lines of couplets

2, 4,

and

;

and the

first line

couplet 3.

In Loris, are couplets 5 and 6; the

Salma.

first line of

See Odes 310, 360, 534 559.

The second

line

couplet 4

;

and the second

This name, poets assign to

all

line of couplet 3.

beloved ones.

Yet, daily the heart, my soul addresseth, saying : " Behold not the (illusory) lovely one; thy self in love for her, surrender not." 2.

The second line Me, despite the :

That is Cause

hate of enemies, cause to reach to

to reach to

object

;

and

subdue

thou, who, in respect of love for Salma, deniest

my !

desired one.

lust

and body.

first,

her face thou sawest not, therefore

thou art excused. 4.

the true Beloved, thy heart wholly

drowned

and completely surrender

;

bring the pearl of friendship for Him. Having reached the sea of friendship ; and therefrom to love drawn thyself, surrender like heart to the true Beloved, that, to thy hand, thou mayst bring the jewel of purpose. in love,

me thy

DIVAN-I-HAFI?. 5.

Subsequently, to thee, our soul, we shall have to advance For, stubbornly, hast thou fought with lovers and their heart taken. ;

;

Thee wholly devoured this heart, helpless news of the good fortune of my verse deceiveth.

Grief for

;

Me, the

in grief of love's passion for Thee, the Lord (God) of slaves, is our reliance.

idol

men

5. In Shiraz,

may

often use only the signify

Whether Thou

dominant

a word. (the initial, or the final) letters of

(*~-f-

desirest,

or desirest

broughtest their heart into bonds

not, ;

life,

surrender.

and again, from

Thou, sincere with lovers

the insolence of the insolent,

escapedest. No need, that thou shouldst display superiority. Obedient to the heart, Thou taketh the heart, in its pursuit, is the soul. 6.

Grief for Thee wholly devoured my heart, helpless (whether Thou desirest, or desirest not) ; 'cause of Yet, the news of the fortune of my verse hath made proud my heart, which is the iniquity

When

the soul.

Thou

and

of error.

God sent his slaves (the human race), an invisible messenger spake saying of witnesses and to a send You, place where the steed of the sweetness of understanding See p. 5. of rapture will reveal the mystery of existence. Of the crowd of worshippers of God, was Hafiz. For, with the world and with aught therein,

When,

to this world,

he engaged not ; but on reliance on God, all his spirit, cast. In a dark night, into the twists of Thy tress (the world), went Hafiz's heart ; and the Lord was his guide. For, on a dark night, without the guide, it is difficult to find the Path, especially a path fold within

fold.

and by God's decree, men of God have paid attention to this and thence, on account of the tumult of its vicissitudes, have not

In confidence of God's favours

world,

of vicissitude,

full

rested.

Thus, the world

a dark night whose light is accidental, in need of the splendour moon and of the planets ; and of the illumination of fire.

of the sun, of

the effulgence of the

There are i.

five

explanations

his praised one, Hafiz saith : He, who turned from his own perfection to imperfection ; exchanged his world ; established, for the acquisition of the world's goods, tyranny ;

his faith

own faith for the and gave for this it was that all his

made no

energy was

in the

profit, even though in his own estimation a profit arranging of his own existence (the goal of worship, the

field

culture).

and blessing so that thou mayst ever move from descenmayst quit the world in quest of- faith; mayst strive in the will of God and mayst wear the painted garment of the paintings of God. He who, having reached the stage of perfection, turned to the guidance of the imperfect, and made no profit. for the perfecting of them, made all resolution Though, in the opinion of the Lords of the shariat, the guidance of the imperfect is a great Thee,

may God

give opportunity

sion to ascension

;

ii.

work, yet since he scattered his own no profit.

skirt for the perfecting of his

own

desire he

made

THE LETTER YA Within the In

curl of

Thy

tress,

the dark night and God ;

*->

931

went Hafiz

the guide.

Thee, may God bless, so that ever thou mayst endeavour in the per. Thine, be opportunity of of the speech. faculty fecting Thus, in truth, were ancient kings engaged, though, through the exigency of affairs, they I

practised tyranny. to the praiser

Not agreeable Sa'di saith

" One "

if thou have and seventy defects, seeth the friend save the skill."

skill,

At that time when an enemy with a countless army had appeared to invade the country and when a great terror prevailed, such that by report his army exceeded in length and breadth, the Khalifa of the age turned to Hafiz and asked his blessing. From fresh vision, Hafiz perceived that the enemy's army exceeded not 10,000 ; and that the Praised One (the KJialifa)'s army amounted to 7,500. Then, this subtlety he devised; and for his consolation sent his blessing. Despite this often do they prepare the fixed number j and, save in the little (7^) and in the great (10), ;

engage iv

reproach.

Naught

iii.

naught.

When I multiply 10 by 7^, it becometh 75. From this, I take 'ujb that also is 75. He who, in the height of worldly wealth, displayed 'ujb (pride) to his dependants, made

profit.

Thine be opportunity; and thee may God bless that, despite the existence of scarcity of wing and of moderation of stature, thou mayst fashion the garment of pride over thy

and make the disobedient obedient. ; a good quality of praised good qualities. Whoever multiplied 10 by ;J (reckoned as 75) brought superiors

This

to his

hand

the

word

'ujb in that

he hath 75. In the affairs of the world,

having attained the degree of 10 (which

the total of the

num.

her of units), and, having rested with 7! (whose market is less), he acquireth pride. Then he made no profit, even though, in his own estimation, a profit it was. thou Thine, be opportunity; and thee may God aid, so that, having multiplied 10 by -]\ t for the sake of the triumph mayst reckon 75; and, on account of it, acquire the word 'ujb of thy dependants, which result bringeth the pleasure of God.

That

In worldly affairs, having reached the stage of

7! (which hath

moderation of state

of completion, to) thou displayest pride with those, who are at the stage of 10 (which is the completion of units ; and, in their estimation, the stage of goodness and straightness).

and from which wanteth something

See v.

Ode

455,

c. 2,

;

589, c.

4..

Former kings brought the minted coins

of weight 10 to the weight -]\\

and thus

filled

the treasuries.

When

the time of coining fell to the praised one of lofty the people. ; and thus to ease brought

spirit,

he brought back to lo

the coin of 7!

Amir KJmsrau "

If,

saith

for liberality, his great ancestors dirhams out of one two

Made unalloyed, alloyed " See what happened to his alloyed dirhams ! " Of three, one was ; of one, three became."

6 D a

93 2

DIVAN-l-HAFIZ.

573, i.

To By

thee, the mirror of solitude displayeth the light of God, the door of us (the darvishes), enter if the seeker of eternal love, thou be.

Wine

(577)-

give.

its fire,

For, if hell take the name of our sin water dasheth Muhammad's miracle (and guardeth

it).

Momently, an act of sorcery thou practisest. Lawful, this is not Said the messenger of our Lord "Never are we trick-players."

;

with this grace and grandeur, to the sward thou pass, The lily, and the cypress, and the rose following with thee If,

Intentionally, in malice against

all

go.

me, wherefore drawest thou the sword of vio-

lence?

Perchance thou thinkest not of

"On

extended

(lofty)

columns

(of fire)."

In time, from the heart's tablet, make clean the picture of self; If, with soul and heart, to the street of wisdom the path thou take.

O O 2.

Hafiz entangled in the net of desire is the bird of thy heart thou attached to shame boast not of the solitude (of the holy traveller). !

;

See the Kuran,

3. (J^>^ signifies

xix. 72.

a thing of uselessness and of idleness. Momently, deceit thou practisest ; and me into error leadest. Lawful this is not. By thy own word and deed, stand. For me, for sport and folly, they have not Created ; nay, for work, me into the world, they have brought. Not

God 5.

saith

of those useless things that they reckon not.

" Reckon ye that we have created you in vain See the Kuran, c. iv. 9.

j_^j^x is properly wo**- For verse sake, the

To Me,

will

ye not return

final ta is rejected

;

ya added.

In opposition, wherefore drawest thou the sword of violence ? Slay and slay, for God's sake For, to offer pity to the half-slain one, is naught save tyranny. Perchance, thou thinkest not of what, in respect of world-possessors and of man-injurers, God hath !

said

;

nor, of the path that, to

men

of happiness,

hath shown

Verily, on them, hell's fire is heaped up equally around. Hell's fire is a cover; and, them, like a cover, surroundeth on all sides in that state, wherein, with long fiery chains (whereby the pillars of fire leaped), they are made fast.

KITA'AT.

933

Kita'at.* (Fragments.)

574. On

the world and

For the reason

From From

its

goods, plant not thy heart

that, .from

fidelity,

it,

honey without the

this shop,

this garden, the (sweet) date

;

none experienced.

sting,

none ate

without the

;

(bitter) thorn,

none plucked.

Whoever a lamp enkindled,

When

wholly kindled,

Whoever on

When

looked

it,

the wind (of death) blew out.

(the world), void of care, placed his heart, his own enemy, he cherished.

The warrior-king, the Khusrau world-seizer (Muhammad From whose sword, blood dropped.

assault, an army, he shattered the centre of an army, rent

Sometimes with a single Sometimes, with a

The

final

word

of the Persian lines

;

kept the final word in the translation.

a hundred efforts, gained his purpose, from that purpose gained no his hand, time snatched not.

Who, with

Mubarizu-d-Din

Muhammad

Muzaffar

(d.

In 1353, he took Shiraz from

" Hu." See Ode 514,

c. 2

;

Amir Shaikh Abu Ishak.

515, c.

profit,

which, from

1364 A.D.) was the founder of the Muzaffar dynasty

in Pars.

;

Without reason, imprisoned chiefs; Severed the heads of heroes void of crime

Muzaffar),

934

DiVAN-l-HAFlZ.

From

fear of his grasp, the lioness cast (her young) when his earne, she heard.

In the desert,

At length

Shiraz, Tabriz,

and

'Irak,

(Them,) when he subdued and ;

10.

his

time

(of death) arrived,

(Shah Shuja'), whose world's sight was luminous by him (Muhammad

Muzaffar), Into his (Muhammad Mugaffar's) eye world-seeing, a nail drew.

575. i.

Saki the wine that is life's elixir, bring So that, my dusty body, the fountain of immortality thou mayst make. !

;

the cup's circulation, soul

surrender), my the ^hwaja's head, this

(my

life),

eye

have; and on the hand's palm (ready to

;

thou givest not, (I swear) that so long as that (the cup) thou takest not.

Like the (ruddy) rose in the sward, off from wine, thy skirt shake not For the reason that, at thy foot, a soul-scattering (surrendering), head I keep. ;

Minstrel

The

chaunt an beauty, equal, hath

on the second and the third cord of the

praise of that

moon

(the lovely one),

who,

lute,

not.

576. i.

Into the ear of sense of the slave (Hafiz), the announcer of " No god, save God," the Lord of Unity,

news shouted,

From

574

,o.

The couplet may be From fear of him, his grasp off cast the (ravening) When, in the desert, his name he heard. :

Shah Shuja' (d. 1384 A.D.). assumed the government

lion,

In 1359, he put out the eyes of his father of Pars.

Muhammad

Muzaffar and

935

KIT A' AT.

Saying: "

dear one, whose lot is despicability, by force, he gaineth not rank and

Its truth (is) that,

With the water

"The

one cannot make that one which black, they (Fate and Destiny)

Zam-zam and

blanket of fortune of

pomp

of Kausar, white

577.

O man of wisdom on the liberality of Whence his work will open (succeed),

'Amr, or of Zaid, none knoweth.

fix

not thy heart

(on God), reliance make knowest thou not that the nib of my pen Every form that it depicted, a different colour out (from that intended)

;

fell.

of Hurmuz saw (me) not; (and) without a word (of praise from me) f a hundred (deeds of) kindness did Me, the King of Yazd saw and his praise, I made. Me, naught he gave.

The King

;

Hafiz!

work of kings; grieve not the Ruler, the Conveyer of daily victuals (God)! give the

this, like this, is

Them, grace and

aid,

may

578. The

holy spirit that happy Surush

Heaven's emerald

(Jibra,il),

vault,

" In the morning, shouted saying: "In fortune and power, eternal be:

Mansur, son

Lord

the imperial throne, remain, of Muzaffar

Zam-zam. See Ode, 91, c. 7. The well za.m-za.rn is 7-6 feet

Muhammad!"

576 in

diameter and 56

feet in

depth.

The water

abundant and

wholesome, though brackish. 3.

Muhammad

Muzaffar.

Shah Mansur

(d.

See

Ode

574,

c. 5.

1393 A.D.) was ruler of 'Irak and Pars.

578

See No. 686,

122.

DiVAN-l-HAFIZ.

579. In the time of rule of

Shah Shaikh Abu Ishak,

wonderful persons, prosperous was the country

five

The first, like Who, his own

of Pars.

him, a monarch, territory-bestower, soul, cherished and, (to his subjects,) justice of ease gave. ;

The

next, the Protector of Islam, Shaikh Majdu-d-Din Kazi better than whom, the sky recollecteth not.

Trfe next, the descendant of

Whose

Abdal Shaikh Aminu-d-Din

auspicious blessing, closed deeds, loosed.

The

next, the King of learning, 'Azd who, in composition, In the name of the King (Shah Abu Ishak), laid the foundation of the " of stations."

The next, the merciful one like Haji Kivam, the ocean of the (generous) Who, for generosity and justice, took from the world the good name. Equal to themselves, they left none May God, great and glorious, causd

;

and departed (in death) to be forgiven

all

work

heart

;

58O. i.

57'

3. 4.

beggar had the pure essence water, the circle of the centre of his shame's point

in reality, the

If,

On Abu

Ishak

(d.

1357 A.D.) was governor of Shiraz.

Majdu-d-Din A.D.) was Kazi See Brown's Darvishes, p. 83Isma'il (d. 1355

'Azdu-d-Din (d. 1355) wrote the Mawakif-i-'Azdia, a work " refer to Stations

Abu

Ishak. See

Ode 604.

Haji Kivamu-d-Din.

The second

line

may

See be

Arabic) on jurisprudence.

Ode

3, c.

9 and Nos. 610, 692.

the fluid (ink) of the diacritical) dot of

would have stood.

The

(in

mystic states in tarikat.

of Shiraz in the time of

Abdal. "

580

would have stood.

(sharm, shame), his centre (of contentment)

beggar's shame (a fixed small point) would in water (the lustre of the jewel of merit) have into a widening circle such as is formed when a stone is casl into water.

expanded

If,

the sun had not mocked,

Void

If,

937

KITA'AT. his

cup of gold, wherefore

should have stood

of the pleasant tasting wine,

for the

mansion of the world, the intention of ruin had not been, would have stood. this, its foundation (firm)

Better than

the desire of alloy, time had not had, By the hand of Asaf, master of assay, If,

its

work,

would have stood.

Since, save this one liberal one, time had not more,

From time a

respite in

would have stood

life

581. I,

friend, time-chooser! to the Khwaja's hearing, convey (my request), shall be. In a private chamber, wherein (only) the breeze, as a stranger,

Present a pleasantry him, happily, make laugh, subtlety, wherein his heart's pleasure ;

With a Then,

shall be.

of his kindness, with courtesy, ask to this extent " : If I ask for an allowance, lawful it

Saying

shall

be ?"

582. 1.

From

thou thyself both the good and the bad;

thyself, ask

Another watchman

From bad be

far

;

for thee,

why

necessary

for goodness, strive life ruin not.

;

In playing and toying,

Since thou knowest that thy victual-giver is God, Through greed, the heart perverted keep not.

At the is

stars, the

sun with his superior splendour laughed.

Therefore, his golden disk (or cup) 580

empty.

The Khwaja Kivamu-d-Din who had founded a school for The request (an allowance) is stated in the last hemistich.

Hafiz.

See No. 605

-gj

938

DiVAN-l-HAFIZ.

Whoso

feareth God, unto

him

will

grant a (happy) issue (out of

all his afflic-

tions;)

him,

will

bestow an ample provision whence he expecteth

(it)

not.

583. i.

From

the book of manners, to thee,

read

verse on fidelity and on

gift.

"Who "

with violence scratcheth thy liver, him, like the liberal mine, gold

give.

" Less than the shade-casting tree be not at thee dasheth the stone, to him fruit ;

" ''

Who

From

Who

give.

the (oyster-) shell, recollect the subtlety of humility. taketh thy head, to him the jewel (of the pearl)

give."

584. I.

The

hall,

and the college, and the argument of knowledge

;

and the

arch,

and the

corridor

(Are) what profit,

when

the heart of the sage and the eye of the see-er

Though the hall of the kazi Not untrue is it that, there,

Yazd

none.

the fountain of excellence,

the knowledge of vision

585. i.

the envious ones of our

"If not, save

582

The Kuran,

Khwaja speak, saying:"

evil, thee, (other) requital time'

Ixv. 3.

Evil,

approve not giveth not."

939

KITA'AT.

make not. For, ever, by reason or by exceeding thought our hand, the rein of sway, the sky

Strife,

Notwithstanding that

exchange

(In

for

it,

giveth not.

Jamshid's sight, they array the (whole) earth; permission) for the surrender of the jewel, the cup worldin

displayer, he (Jamshld)

Let us

fly to

For to

God

us, the

if,

power

giveth not.

from the sky, the arrow

(of

calamity) rain

;

of access into the sacred enclosure (of the palace),

raining of calamity)

(the

giveth not.

the right due to the favour of our Haji Kivam (I swear) that, from fate, For the sake of his own welfare, consent to this (refusal of access), he (Haji

giveth not.

Kivam)

586. Shah

Rizvan

from paradise, an envoy (Hafiz's muse) hath arrived Hur, salsabil (soft and bright) of hair; ;

of throne, like the

Language sweet, pure of meaning, weighed, and heart-accepting Possessed of beauty, and graceful, and pleasant and jest-utterer.

said

Now, Him,

"To

said

;

this small abode, wherefore earnest thou?" " For the assembly of the Shah, angel of nature."

of the society of poor me, to distress he (the to thyself call and his heart's, desire, seek.

envoy) hath reached,

;

in this Ode, H5fiz seeketh royal patronage.

*^)j~ signifies

586

a small house or cage, wherein they keep domestic

fowls.

6 E 2

DiVAN-l-HAFlZ.

587. i.

In this darkness-palace (this world) in the

Friend

of the

hope

till

when

shall

sit?

Sometimes, in the teeth, the finger knee, the head (of grief).

an end hath reached lion

When

(of regret)

;

sometimes on the head of the

entered the abode of the patience, since the wolf

;

the (filthy) crow sang a song in the cooing-place of pigeons, reason fled.

auspicious bird!

Perchance, as once

come glad :

tidings of fortune, bring

was, to the race again time

may

turn.

588. Saki!,

full,

the cup make.

(Thee, thy) desire giveth

;

and

For the master

of thy

assembly

(thy) mysteries, preserveth.

Here, Paradise is cash (present) ease and pleasure, make afresh, For the reason that, in paradise, the sin against the slave, God recordeth not. ;

of the harp (is) the sound of pleasure the court of the assembly the place of dancing, The mole of the (true) Beloved, the grain of the heart the tress of the Saki, the snare of the Path.

The melody

;

Friendly of desire, are friends; and respectful (are) companions: Attendants are good of name, the ranks of sitters, well-wishing.

O O

587

Saki better than this, time revolveth not ease, choose Hafiz pleasanter than this, state is not the cup, demand. :

;

and the second line of couplet 3. quoted from the poet Abu-l-'Ala Tanuki, a celebrated Arabian poet. line is in imitation of Shaikh Faridu-d-Din-i-'Attar (b. 1119, d. 1230.)

In Arabic, are couplet 2,

Couplet 2

The

last

;

94'

KITA'AT.

589. i.

King! fellow-traveller with thee,

Arise,

if,

in the

the

army

God's grace

;

thou doest.

design of world-seizing, well

With such a height Informed thou art

;

of glory, of the fore-place of thy abode of informed hearts,

thou doest.

and the service

Notwithstanding the sorcery of colour of this bluish vault, rust According to the desire of God's law, work,

He, who brought 10 to 7^, no great Thine, be opportunity, that 7^, 10

profit

hue (the sky), thou doest.

made; thou mayest make.

59O. i.

O O

one lofty of descent thy essence pure of hate and of greed one happy of star! thy nature free from hypocrisy and deceit. !

;

when is it that honours, the Back from angel, thou shouldst take and, them, to the dlv, give

In greatness, lawful

;

v^jS j

signifies:

w ^/ ^yi-

" God's law." See the Kuran

See

Ode

572,

Numbers have

The i.

ii.

8 (note).

degrees.

explanations are

The

perfection of units

ten

;

less

than ten

imperfection.

perfection to imperfection ; from ascending to descending inclined, and for the world, gave religion, gained no profit. An enemy with a numerous army assaulted Hafiz's patron, the king. On account of the strength of the enemy's army the king greatly feared.

Whoever from

by his inward light, perceived the truth and consoled the king, saying enemy's army is not more than 10,000 and thy army is 7,500.

Hafiz,

By the decree, " Often an army, small of number, overcometh an army, great of " heart for ; victory is thine." iii.

number

;

The

hold stout thy

and the least weight of a coin may be 10 and 7$. Other kings have decreased the coin of the weight of loto the weight of 73, thus render. ing miserable their subjects. They gained no profit Thou hast increased the coin of the (reduced) weight 75 to the weight of 10, and thus

Possibly, the greatest

rendered happy thy subjects.

94 2

DiVAN-l-HAFIZ.

591. I.

The beauty Guide

of this verse

independent of explanation

to the sun's splendour, seeketh a person

Afarin on the reed of a painter,

Beauteous beauty In respect of

its

In respect of

its

;

who gave

like this to virgin

meaning

beauty, reason gaineth no substitute, grace, nature seeth no substitute.

either a miracle, or lawful magic This language either the invisible messenger brought, or Jibra,

This verse

In this

;

way, a great mystery, none can utter to pierce a pearl (of verse)

;

None knoweth how

in this

way.

592. I.

Khusrau thou whose

just

Seized

all

one of ocean-hand

;

(in liberality)

arts, is

O lion of heart

adorned!

subdued all quarters, and the fame of a Sultan-king.

of happiness

Perchance the This that

glory, with varied forms of

horizons

The clamour

one

invisible inspirer

resplendent day

may have

(of ease)

told thee

state,

hath become like the night of darkness

(of calamity).

Whatever, in three years, from the Shah and from the Vazfr All, in a moment, snatched the bat-sky. 5.

592

amassed,

my fancy saw that, in the morning, Shah's stable, chanced my passing secretly.

Last night, in sleep, so

To my 591

Magic.

See Ode 358,

c. g.

Hafiz believed that the thief had taken his mule; and, placed

it,

as a present, in the Shah's stable.

943

KITA'AT.

Bound in his stall, barley, my mule kept eating, " The nose-bag, off he threw and to me said Me, knowest thou ?" :

;

This dream, its explanation at all I know not what it is (It), do thou make; for, in comprehension, no second hast thou! ;

593. I.

In the morning, from exceeding sorrow, Shunning the slave (Hafiz), fleeing,

The

picture of

Khwarazm

my power

of verse-making,

kept going.

(Khiva), and the fancy for the bank of the Jihun

kept establishing With thousands of complaints, from the land of Sulaiman (Shiraz),

;

kept going.

Kept going I

When

to him,

said

" :

who none

recognised the soul of language body, the soul kept going. ;

O my

old consoling friend !"

and weeping,

kept going.

Now, to me, who will utter sweet speech ?" For that sweet tongue, sweet singer, speech-knower,

kept goin-.

that one, save

kept looking; and, from

harshly spake

said

;

and, heart-distressed

"Go not." Profit, it had not: entreaty, I made, saying; that account that, from the mercy glance of the Sultan, his work

Much

kept going.

King! by way of grace and of kindness, him call back doeth the consumed one, who, from exceeding disappointment, ;

What

kept going?

Hafiz soliciteth patronage in

;

and intimateth that

the king neglect him, he must quit Shiraz (called 593

compliment to the king) the land of Sulaiman.

DiVAN-l-HARZ.

944

594. i.

The

sky's malice, they see not; and hear not and ears, all deaf. all blind are

For eyes,

O many

;

a one, whose pillow, the moon and the sun (now) may be, of the clay and the dust (of the grave) at last shall be.

Whose couch

From armour, against the loosening of the arrow of destiny what profit? From the shield, against the penetrating of the decree of Fate what advantage

of iron

When 5.

and

of steel, the

thou make;

citadel,

the warrant arriveth, quickly death beateth the door.

Of the pleasant For

rampart of the

light,

and ease and drink, proud be not darkness, and poison beneath the sugar. ;

in pursuit of light, is

That door, that to thee they (Fate and Destiny) open, in (vain) desire open not That path, that to thee they show, through lust, surrender not. In thy Path, all

In thy cup, all

(digged a)

pit,

deadly poison,

The sphere's dust, behold The carpet of desire, fold

;

head bowed, go not

;

untasted, purchase (choose) not.

time's nature, behold the garment of greed, rend :

595. i.

Yesterday, "

Saying

of the eye

595

a message a friend sent, thou the outcome of whose reed

(is

precious as) the black (pupil)

After two years' absence, Hafiz returned to Shiraz; and (to escape his creditors) dwelt with Haji

Kivamu-d-Din.

See Ode

KITA'AT.

945

after two years, back to my house, thee fortune brought, "Forth from the Khwaja's house, wherefore comest thou not?"

"When,

Answer, "

" Hold me excused gave and said is a neither of self-desire nor of self-opinion. path :

;

For, this

Ambush, in my path the Kazi's vakil hath made, " In his hand, the writ of a decree like the snake of destruction.

"If, forth

Me, he

;

The Khwaja's quarter

"A "

from the Khwaja's threshold, my foot I place, (and) towards the prison in disgrace

will seize

person speak

of the

fortress.

"What room

(for jest) this? is

there,

dunning man,

By the aid of the power of arm of With blows, I will break the brain

" Save his service,

If,

will take.

the vazir's slaves, (the head) of his

madness.

Since from the bond of Kaf and

Nun

(Kun), ours,

final cause.

Ever be open to desire, his door; and, with affection, " In his service, loin-girt, the blue enamelled sphere !

When God

said

" Kun (be)."

Fa yakunu (Then

decreed that with Haji

There are

595

Hafiz should dwell

Kivam.

four causes

J^li v^~Lc <^..>U

it was). See p. 1001. from attachment, not from a wish to elude his creditors

<^~k

'illat-i-fa'iliy

('illat)

the efficient cause

;

the cause of the doer.

-i-maddiy

material

->-suri

formal

form.

final

end.

-i-gha,

matter.

946

DiVAN-l-HAFIZ.

596. i.

Sugar from the

violet, the

rose-conserve of

verse hath snatched

Therefore, the envy of sugar-candy and of fawn-heel,

;

became.

mouth of him, who the candy (my sweet verse) aspersed dust on the head of him, who the denier of the limpid water (my lustrous (Be) bitter the

verse)

became

Every one, who, blind, from his mother was born,

The purchaser

in his life,

of the lovely one, possessed of beauty,

when became he

597. i.

brother! in passing away, opportunity swift passing, like the (swiftly moving) cloud.

Is, in

Learn that If it

life is

become

very precious

effaced,

alas

;

598. i.

The morning of Friday, it was and When, from my heart, fleeting (in

the sixth of the Rabi'u-1-awwal

;

death)

went the face

of that one

face.

S96

ojjjJs

(Arabian candy)

When jjj'

becometh hard, one

may

say that

of oj (the past

-f

zadam)

is fit

to be broken with the axe.

strike

(fawn-heel) signifies:

a sweatmeat, now unknown at Shiraz, In Hindi, it is called "batasa." i.

axe;

See Ode 35, c. 8; and Nos. 599, 606. This commemorates the death of Hafiz's son.

Pate de Guimauve.

moon

947

KITA'AT. In the year 764 of the Hijra, me, the hard tale (of his death) descended like water.

Sigh and pain and regret give profit where ? When as sport and without profit, passed away

life ?

599. I.

Soul

that paradise-fruit that came to thy hand why didst thou not sow? From thy hand,

In thy heart,

the date of this event of thee they ask, Say its total (is) from the paradise-fruit. If

6OO. I.

Brother,

Khwaja Adil

After fifty-nine years of

unvexed be

his rest,

life

This giveth the date of death of a

friend.

See Nos. 598, 606.

why

didst thou let

go?

94-8

DiVAN-UHAFIZ. Departed to the garden of paradise his deeds and his nature, God be ;

With

Ever

say" Friend

Thence, the year

Adil "

satisfied

;

of his death,

understand.

601. i.

When the Merciful One, who dieth Of whom deeds of good perish not, His (the King's)

soul, associate of

The date

matter" The

of this

not, this

King,

beheld.

His

own mercy He made, One dieth not."

so that, became

Merciful

6O2. i.

(Vazir)

Who,

601

Turan Shah, the world's Khan, the Asaf

in this

oj*j3l uUa-j

meadow

(Rahmanu

(this world),

Yamutu)

of time's revolution,

save the grain of good deeds sowed naught.

signifies

949

KITA'AT.

The middle of the week it was and the, 2ist of When, to the rose-bed, he went and, this stove ;

;

the

month Rajab,

(the world), full of

let go.

smoke,

That one whose inclination towards truth and truth-uttering may be, " Inclination for paradise." The year of the date of his death, seek from i

6O3. i.

happy, be his resting-place

Baha,u-l-Hakk va Din

Imam

of the

Sunnat

(traditional law)

and Shaikh,

of the assembly.

When, from this world, he departed, this couplet he read To men of excellence, and to the Lords o pre-eminence " Association with God, by devotion cne can gain '

power be

;

thine, (in this path) plant thy foot."

In this way, the date of his death " Association (with God) Bring forth from the letters

Turan Shah was fJ

by devotion."

Hafiz's patron.

602

(inclination for paradise) gives the date of death.

....

i_>"

300

400 40 707

The year is 787 A.M. See p. 95. ei^Ue i_>y> (association of devotion) (J

.... .

gives

IOO

200 2

9 I

400 302 480

The year

782 A. H.

See

p. 95.

950

DiVAN-l-HAFIZ.

604. I.

The

glory of religion, chief of the Sultan-Kazis, reed of eloquence spake of the shara'.

Isma'il,

Whose

The middle

When

of the

week

was

;

and the eighth day of Rajab, way and order, he departed.

forth from this house, void of

The corner of God's mercy, his abode know then The year of the date of his death seek from " the mercy ;

of God."

605. I.

The great pillar of state and of faith, he (Kivamu-d-Din) For dust-kissing, (even) the (lofty) sky made homage. Despite that he went

pomp and

whose door,

that grandeur (of his) beneath the dust (of the grave)

;

From

*>4

the place of existence, in the middle of the

(God's mercy) giveth

month Zu-1-Ka'dat.

200 8

108

400 648

The

year

The

title

See

756 A.H.

of Isma'il

p. 95.

Majdu-d-Din, Sarwar-i-Sultan-i-Kuzat (See Ode 579, which, in the i.

first line, is

c. 3.)

translated.

Hasan. KJjwaja Kivamu-d-Din was the predecessor of Haji Kivamu-d-Din Nos. 581, 610, 692.

See

Ode 3,

c, 9,

and

KITA'AT.

95 !

So that, from any one, hope of liberality again hath none " The letters of the year of his death became The hope ;

of liberality."

6O6. I.

Spring-season it is and the rose, and tulip and the wild white rose, Up from the dust have come in the dust, wherefore art thou ? ;

;

Like the (weeping) cloud of spring, I go, and bitterly weep, thy dust to such a degree that, forth from the dust, thou wilt come.

6O7. I.

That one

who

represent to His Highness, the Sultan, from time's That, violence, cat-camels have appeared ? is

will

Seated on the prayer-mat of the Kazi, a profligate Again to the rank of a chief, arrived a filthy one.

H*'

3. ^j^-

... ....

(the

of liberality) gives

hope

605 i

.10

....

(_y

;

700 13

The

year

764 A.H.

Note that umid This

I. 1

is in

See

p. 95.

spelled umiz.

memory

a son of Hafiz.

At a very low

price,

an old

out purchasing with 2.

See Nos. 598, 599.

4jy jii (cat-camel) refers to the following tale

AJj (profligate) signifies

(a) zirak (b) (c)

(d) (e)

mutil

man a

cat,

607

no one was allowed to purchase withthe price whereof exceeded the value of the camel.

offered a camel

;

but

clever one.

knave.

fearless one. be-pak a denier of men of outward rectitude. one outwardly bad, inwardly good

catamite.

606

-j**-

(filthy

one) signifies

an hermaphrodite,

95 2

DiVAN-l-HAFIZ, Said, that profligate Said, that filthy one

"The eye and the lamp "The seed of Dara and

of the world, of Firidun,

am " :

am."

608. I.

Eat that green grain (of the grape), of which, easy of digestion, Whoever eateth one grain, on the spit (to roast), putteth the slmurgh

(thirty

birds).

that morsel, that, into ma'rifat, casteth the sufi,

one drop (of wine), and an hundred intoxications; one grain an hundred simurghs. and grape),

(Together are) (of

6O9. I.

Years, omen, state, wealth; and source and race (lineage), throne

and

for-

tune,

Thine, be in monarchy, in perpetuity, in permanency!

(Thine be

)

the year, joyous

property, ample Source, firm race, permanent

the omen, auspicious

;

the state, tranquil

;

6o8

;

throne, lofty

*** (the green grain) may signify hashish (Cannabis Indica). See Ode 467.

]?**

The

sufis

acknowledge four stages >j>

material observance,

tank, the Path, ma'rifat, divine

hakikat, truth,

}

wasl, union.

knowledge

;

fortune, obedient.

;

the

KITA'AT.

953

61O. The chief of men of turbans, the candle of the union of the assembly, The master of the Lord-ofrconjunction, Haji Kivamu-d-Din Hasan.

From the flight (Hijra) of "the best of men " (Muhammad), 754 years, The sun's mansion was Gemini the moon's birth-place, Virgo. ;

Sixth of the

The

month Rabfa-1-Akhir,

mid-day,

day, Friday, by the decree of the Creator possessed of grace

The bird of his soul that was From the snare of this house

the

Huma

of the holy sky,

of calamities to the

garden of paradise, went.

611.

When

(shall be)

little leisure,

that the service of the Pir of the

Magians

may do may make? ;

And, by the counsel

of the Pir,

young (prosperous) my fortune

Care-taker of the wine-house, years

The

rest of

life,

I have been, the service of that threshold,

Yesterday, with me, the muhtasib beheld the flagon and broke After this, it, beneath the tattered religious garment, ;

shall do.

;

shall put,

612. I.

Last night, of reason, the sage of my thought asked, " O Saying peerless one of the graces of the merciful Creator :

Men

The

See

of turbans" signifies Men wearing large turbans. Hijra dates from the isth July 622 A.D. See Nos. 605, 692 and ode

p. 95.

DiVAN-l-HAFIZ.

954 "In the world, what "

the jewel of verse, whereby, market of the pearl (of the sea) of

to the price of the (Is) disaster

this

(is)

From me, hear; but, hear not the elegy of this one; and this (is) the ghazal of

Reply, he (reason) gave, saying:

"(Him), who said

Uman

that one."

"The

chief of the accomplished ones of the time,

knowest thou who he

of sincerity and of certainty; not by

"By way

(He

suspicion

is)

way

of falsehood

is?

and of

" 5.

The Shah-in-Shah of accomplished ones, king of the country of speech, "The beauty of religion and faith, Khwaja of the world, Salman."

613. i.

Alas

If its

the bright robe of the day of youth, had been the decoration of permanency.

pain that, from this stream, Will pass (away) the water of (our) life.

Alas!

From

grief!

relation

and connection,

it is

continually necessary to sever;

Thus, hath passed the sky's decree.

Every brother,

612

brother quitteth, save the Farkads twain.

thy father's life

Muhammad (d. 1377 A.D.) was a celebrated Persian poet, native Sava, who lived in the time of Amir Shaikh Hasan Jalayar Hasan Buzurg, and of his son Sultan Uvais Jalayar, rulers of Baghdad. See the Life of Hafiz.

Salman Savaji Jalalu-d-Din of

613

Farkad major and minor are two

stars in

Ursa Minor.

955

KITA'AT.

614. I.

spring-breeze!

By way

of fidelity

From me Saying " "

thou canst,

and kindness,

to my Friend, thou mayst take news, " That consumed one, in secret,

dying

Thou

and from desire keepeth saying,

;

without Thee, unlawful

is life."

615. I.

Adam (man) is man complete not knowledge, he became the brute complete.

In knowledge, the race of

When

his

Practice without theory

soul

ignorance complete ignorance, impossible it is to find God. ;

6 G 2

957

RUBA'IYAT.

Ruba'iyat* (Tetrastics.)

616. The out-come

good and

In love, of

naught have I save grief naught have I save grief.

life,

of bad,

Not a moment have I a fellow-breather, one concordant One named consoler, not have I save grief.

617.

;

From the door-plucker of Khaibar, (All Murtaza) manliness From Kumbar's Khwaja, the mysteries of liberality, Hafiz

From

* The ,_y*tj)

in sincerity, thirsty for

if,

the

final

Saki

word

(ruba'i) 3

<J>+> j-

signifies

kept the

fountain

its

final

word

the tetrastich, always in metre

quatrain

(dubaiti)

rhyme and in the number of verses, the dubaiti is like Khaibar was a stronghold of the Jews near Madina.

Muhammad

ask.

in the translation.

^j*

(hazaj).

any metre not hazaj.

In 630,

ask.

God's grace, thou be,

(All Murtaza) of Kausar,

of the Persian lines

ask:

to the ruba'i

and unlike

in metre.

took the place, the gates being up-plucked by Ali Murtaza (the fourth

Khalifa)

Kumbar was

Ali's slave.

For an interesting account of Ali

(b.

599, d. 661) see

Brown's Darvishes, pp. 371

In mentioning him : " (a) the Shi'a saith 'alaihi-s-salam," to him be salutation. " Sunni

"karrama

(b)

Kausar

a spring of paradise.

allahu

wajhahu his face may See the Kuran, P. D. 153, 154,

God

honour.

cviii. l.

415.

95?

DiVAN-l-HAFIZ.

618. like

If,

me, a fallen one of this snare thou become,

often intoxicated of wine and of the cup,

thou wilt be.

Intoxicated, ruined, and profligate, world-consuming,

With

us, sit

not

;

not,

ill

are

;

name

thou wilt be.

619.

By way I

said

of supplication, to that hyacinth (tress of the true Beloved),

" For

distraught,

He spake saying: "My "To sweet ease (the lip),

remedy make

clung

;

lip take; my (long) tress, cling; not to life long."

(sweet)

let

go;

620. the bud of the rose flagon-emptier, In desire of wine, goblet-preparer, the narcissus

becometh, becometh.

Free (happy) of heart is that one, who, like the bubble, Possessed of desire for wine, house-down caster,

becometh.

621. Of that old wine, villager-prepared, Give for, life's decoration, anew I will make. ;

Me, intoxicated and void of news So that the world's mystery, I may ;

620

When

of the world's state,

utter

face of the rose, spring arriveth, to the

men

faultless

drink.

man

make !

;

959

RUBA'IYAT.

622. Thou, on account of whose majesty, the sun and the moon lay Their forehead (in homage), night and day, on the dust of Thy garden

Me, possessed of hand, of tongue, and want of kindness) plant not

of heart, strait (by

Thy shunning, and

;

on the

fire of

expectation

;

and, thou careless

(of

me)

sit not.

623. With From

the friend, sit the cup of wine the lip of that cypress, rose of limb, the kiss

When Say

seek

;

seek.

the ease of his wound, the wounded one seeketh, , " From the of the son of the barber or the razor) ease lancet, point (the seek."

624. As long

as the decree of celestial destiny

shall be.

Ever joyous, thy work

shall be.

The cup that from Taktamun's hand thou The source of lasting life

thy shunning and want of kindness,

and

drinkest, shall be.

heart will

become

grieved, saddened,

and scorched; 623

eye, weeping.

Otherwise the second

line may be : account of my strait tongue and heart, thou thyself careless (of me), sit not.

Taktamun was Saki

(cup-bearer) to

my heart, on the fire

Shah Shuja'

(d.

1384).

of expectation, plant not

See Nos. 574, 691.

;

and,

624

960

DIVAN-I-HAFIZ.

625. With tyranny, not the fortune of the world With grief, not the delight of existence Not seven thousand years of the joy With affliction of five days,

hath worth

;

hath worth.

of the world,

hath worth.

626. To-night, through grief

(of

the midst of blood (weltering

love) for thee, in

Out from the couch of ease,

Thou believest not: thy own image, send So that it may see how without thee,

shall sleep shall sleep.

;

shall sleep.

627. In desire for thy kiss and embrace, In grief for thy glistening ruby (lip),

Idle.

Long, the tale, wherefore do I make ? Short, (it) I will make Come back for again in expectation (longing) for thee,

die.

;

628.

soul since, with thee, a night to day without thee, I heave a breath not man

After

this,

death

From thy sweet

625

brought

If,

From

the descent of

of the great ones.

fear not.

For

of the

water of

glistening fountain (the ruby

Adam

;

life,

lip)

to the annihilation of the world

I, I

drank

7,000 years according to the

Hadis

RUBA'IYAT.

961

629.

How

long shall be this violence and tyranny-practising

of thine?

foolish (is this act)

of thine.

All people vexing,

In the If,

hand

to thee

one of heart, is the sword blood-stained (the morning sigh) on the neck (the sword) reach, thy (life-) blood (will be)

;

of thine.

63O.

A moment So

take not thy

lip

from the lip of the cup from the lip of the cup.

back

that the world's desire thou

;

mayst take

Since, in the world's cup, together are the bitter and the sweet, Desire this (the sweet) from the lip of the Beloved that (the bitter) ;

from the

lip of the cup.

631. "

Thou spakest saying Thine, I am have no The heart, joyous make to patience, consign thy :

care

;

Patience, where Is

The

a drop of blood, and

heart,

many

what ?

That which

;

care.

heart, thou callest

care.

632. Against me, love for the beloved's face plaint Against those shattered of heart, censure altogether,

way of the way-farers, thou knowest, the Against man-profligate, much carping Sufi

take not

take not.

since the

take not.

DiVAN-l-HAFI?.

633. Neither the tale of that candle of Chigil

Nor

the state of the

can one utter, can one utter.

consumed heart

is grief on that account, that there the heart's grief

straitened heart,

friend to

whom

not

one can

utter.

634. Prey of the world's lovely ones, one can make On account of them, happily, happily, one cannot enjoy

with gold (life,

;

only)

with gold.

The

narcissus, that

How

also lowereth

crown-possessor (king) of the world, behold, head

with gold.

its

635. A moon, whose Mirror

When

stature like to the cypress (was)

the hand, her face

the kerchief (of love)

straight,

made I

straight (decked).

offered, she said

"Union with me, thou seekest?

Excellent, that (vain) fancy that

636. The awarder of paradise and of hell; and knot-looser Us, abandoneth not lest from our feet we fall. This wolf-snatching,

Thy ^33

(b)

634 636

long proceedeth

grasp, enemy-overthrowing

Chigil signifies the (a)

how

name

lion of

Display

God

a district of Tatari, famous for the beauty of its inhabitants. a fire-temple, wherein the attendants were called " lamps of Chigil."

In the centre of

The Lion

its

God

flower, the narcissus hath a golden cup. All.

See 617.

thine !"

RUBA'IYAT.

963

637. Save Thy Save Thy

Though God

naught cometh into the vision cometh not the path

picture,

of ours

street, other

of ours.

sweet cometh sleep, in thy time, swear) that it (sleep) cometh not into the eye-

all,

of ours.

638. whose eye sorcery and deceit keep Ho the sword of battle keepeth raining (O

thou,)

from from

raining-

Vexed with

friends, too quickly thou for stone keepeth

Alas thy heart

becamest

it ;

it.

;

from

raining

it.

639. Every friend who boasted of fidelity an enemy became Pure of face, every one who was, wet of skirt (impure)

;

became.

" Pregnant with the hidden is night." Wonder They say Since man she saw (knew) not, pregnant by whom (is it that) :

she

became?

640.

breeze

The

my tale secretly burning of my heart, with a

In that

way speak

word say and

Thy

;

eye,

tell

hundred tongues,

not that reproach should seize her the midst

wherefrom sorcery and deceit keepeth raining

her;

tell her.

;

tell her.

638

6 H

9^4

DIVAN-I-HAFIZ.

641. "

" " Thy lip ? She said spake, saying My lip (is) the water of life : " ' said Excellent, ('tis) the ball of candy. "Thy mouth ?" She said "

said

" :

Thy speech ?

'Tis the joy of

all

She said

" Hafiz said

;

subtlety-speakers of prayer."

642.

My moon whose (resplendent) face the sun's luminosity Around her down, the skirt of Kausar In the chin-pit (dimple), hearts

all (she)

took, took.

;

cast;

And, then, with amber (down), the pit-mouth

took (closeu).

643. (0 God

when

the garment

off

from the body that musky (fragrant) mole (the

beloved) draweth,

A moon

that, in beauty, hath not

her equal,

In the chest, by reason of its transparency one can see the heart, Like the hard stone in limpid water.

644. Took

the torrent 'of death) the ruined house (And) established the beginning of the fulness of the cup

Khwaja watchful !

be.

life

life.

For, soon, soon, (to the grave) draweth

Time's porter the chattels from the house^

RUBA'IYAT.

965

645. In every way, hope (of the propitiousness) of the sky Of time's revolution, tremble like the willow ;

Thou spakest, saying: Then,

After black,

no colour

black hair wherefore white became

keep holding

;

" :

\r ^S 646. I

Thy

whose teacher

eye,

O God

the sorcery of Babil

swear) that, from

;

(the eye's) mind, the sorcery departeth not.

its

That tress, that be-ringed (enslaved) beauty, Of the pearl of Hafiz's verse, its attachment be

647. With wine on

And from

the stream-bank,

the grief of the corner-seeker (the recluse),-

'tis

proper to be;

'tis

proper to be.

'tis

proper to be.

Since our precious

Smiling

life is (only) ten days, of lip, fresh of face,

648. the veiled rose-bud, shame-stricken^ intoxicated narcissus, astonied and abashed

thou

The

by thee by thee-

;

Equality with thee, the rose how can make ? it hath and the mouth, lightlight from the moon

For,

"Babil."

thou by

;

See Ode 14. whom the veiled

And by whom,

by thee. 646

rose-bud

shame-stricken

the intoxicated narcissus

;

astonied and abashed

966

DiVAN-l-HAFIZ.

649. At

first,

When

with

fidelity

the cup of union me,

intoxicated (with union)

became, to

s he

she

tion)

(When) with the weeping

The dust

of her path,

gave

the cup of tyranny (of separa-

gave.

of both eyes, and with the heart full of fire, me to the wind (of destruction) she gave.

became,

65O. good man Div and

Evil to the

In the desert of the

Enamoured Proud

of one's

own

'tis

of the rapacious beast,

'tis

living,

'tis

excellence,

improper to be improper to be. improper to be improper to be.

;

651. thou, the

The ruby

shadow of whose hyacinth-tress the jessamine,whose lip 'Adn's pearl,

As thy lip (is wine-cherished, so), ever the soul, wine With that wine, which is spiritual, thy body

cherished

-cherished cherished.

652. Daily,

heart beneath

account of separation, in

another load

eye

Fate keepeth crying out Beyond thy sufficiency (of work)

Striving, "

651

The

kept

;

cherished the jessamine.

lip

The wine-cherished

'Adn's pearl. soul cherished thy

body with

;

is.

another work

is.

;

" " the beloved's face. jessamine signifies " " 'Adn's the beloved's teeth. signifies : pearl

The hyacinth

another thorn

that wine which

spiritual,

RUBA'IYAT.

967

653. Like (foaming) wine, on account of grief, why not thou canst strive) army (wherewith grief's

is it

necessary to foam

why

is it

necessary to strive

With

Fresh, is thy lip from it, the goblet keep not far; the fresh lip (of the rivulet), pleasant is wine to drink. ;

654. 'Tis the season of youth, wine,

best;

Every grief-stricken one completely intoxicated,

All,

end to end, ruined and waste,

the world

best.

;

In the place of ruin, ruined (intoxicated),

best.

655. Come back Come back Come back From

for an account of thy beauty, for, in

for,

soul

grief of separation from thee,

without thy face,

sweet beloved

the eye of me, head bewildered, flowing

expectant heart

is in

;

torment.

the torrent (of tears).

656. Take wine, Secretly.

The

joy-exciting

strive not

adversary's speech (of counsel), hear not

idol

and come, and come.

;

With thy mean watcher,

me, hear; arise,

;

Sit

down go ;

not."

and come.

968

DIVAN-I-HAFIZ.

657. The (bitter) separation that, on the soul of poor me, Thou mayst say, " On the wounded liver, a piece of

(bitter) salt

feared that one day, far from thee, I should go, that, verily, the evil day (of separation) before

Thou sawest

came, came."

came.

658. The covenant to the end, those sweet of mouth The soul from the state of being a lover, those possessed God)

When to thy wish and desire, the Among lovers, thy name they

mistress

take not

;

of vision (lovers of take not.

is,

take not.

659. Twist and turn and curl thy two locks

wherefore took they? wherefore took they ?

Sleep, those two intoxicated eyes of thine,

Since, on thee, the leaf of a single rose none scattered, Head to foot, the rose-perfume, (thy body)

wherefore took it?

660. (0 true Beloved

the thorn of griefs, the path to (union with) Thee hath this grief, reflecteth not and) these feet (in love's

Where, a way-farer (who, on path)

hath

thou knowest who is the recogniser of love? That one who, !) the soul's face, the lamp of breathings (blessings of true lovers) hath.

(0 true Beloved

;

969

RUBA'IYAT.

661.

from the mother of time (the world), thy heart up-pluck the latter half of her husband (faith), cling.

son

heart

If,

;

person thou knowest not on her face (the face of the mother time), joyous thou be. Hafiz, !

like this, a

662.

hand,

put within thy girdle,

Within which,

From From

that waist,

thought something was.

what

(profit)

the girdle gained

the girdle, let us see what profit

clear

;

shall gain.

663. Acceptable to the heart of the high, and well known to the low Sweet of note, weighed of motion, the full moon complete

;

In the limits of Shiraz,

The

by name and lineage, is Ahmad by name.

instrument-player, Hajl

The husband

of the

mother of time

din (faith).

Din hath two aspects: (a) zahir shar', external religion, (b) batin

internal

The explanation is From the world, thy

which

the law of the Kuran. sufi.ism, or shari'at va tarikat.

heart up-pluck; and to internal religion (batin shar') cling.

DiVAN-l-HAFIZ.

664. The beating

of the pinion of the bird of joy, I hear Or, the perfume of the rose-bed of wish, I perceive

Or, the tale from his

lips,

the breeze uttereth

In short, a wonderful tale,

;

hear.

665. With

the mistress, saucy and amorous; and with the minstrel and the reed,

A. quiet corner, a little leisure,

When warm

and a

bottle of wine.

with wine became our vein and tendon, I take not from (the generous) Hatim Tai.

(Even) to a barley-corn, favour

666. In separation from thee,

Even

the (guttering) candle,

like a wine-flagon, tears, rose of

Like the cup of wine,

When

more than

the harp's wail,

I I

am. hear,

hue

(bloo'dy)

weep:

weep.

For, from heart-straitedness, blood,

667. Tis a great sin And, out from all

to uplift one's self to

creation,

From

the eye's pupil, it is proper to learn Every one, to see and, not

;

self.

;

At the time

choose one's

of playing the harp, the cup weepeth bloody tears. harp, the revellers drink ruddy wine.

to see one's self.

For, at the time of playing the

97 I

RUBA'IYAT.

668.

soul, in sacrifice for that

head at his

If,

Thou wishest

feet,

know

one who a man

thou place, easy, verily of hell

(of

worth),

may may

be, be.

;

Verily, hell the society of the worthless

shall be.

669. In a mortar,

With the

end

to end, the climes

heart's blood, the nine arches of the sky-

hundred years more, the prison-captive Better than, a moment, the associate of the fool

pound smear;

;

to be, to be.

67O. Till, to Till,

the desire of

my wounded

heart,

its

work

without the King, the soul, the country of

From God's That,

all

court,

hope

my body-

shall

;

shall

;

this

opened, the gates of happiness

may

be.

671.

friend

from violence to the enemy, thy heart

With good mien, the luminous wine,

And,

See

Ode

;

indraw.

man

of skill, the button of thy collar, loose; wholly, from those of no worth, thy skirt,

the

withdraw

withdraw.

417, c. 2.

668

612

972

DiVAN-l-HAFIZ.

672. would that concordance, fortune

had made

(that) again, aid, time's revolution

When

had made.

from the hand, the rein of

my youth, it (time) snatched, like footedness the stirrup, old age (Would that)

had made.

673.

long life in pursuit of desire, lost from the sky's revolution, what

And

To whomsoever, Became my

spake saying enemy. Alas! what I

is it

"Thy

(ill-)

that profitable-

friend,

have

;

was " :

star,

have.

674. Friends

when hand together

embrace ye

(ye are)

(In friendship), this revolution of the

sphere

to me, the turn (of death) reacheth ; (and), in In recollection of me, (during) that remaining time,

When,

forget ye.

place,

remain not, drink ye.

675. To-day, at this time of covenant-breaking,

Where, the friend who,

in the end,

becometh not

Solitude's skirt, I took on that account, That, me, the friend should not see with the desire of the-

672

Youth being passed,

675

That the

wish old age to stay.

friend should not see me,

unhappy

Old, of face.

fear death,

enemy.

RUBA'IYAT.

973

676.

O friend me to the enemy's desire, When I was (fresh) spring, me, like (sere)

thou madest

In thy quiver, straight (of body), like the arrow, I me (bent like), the bow, Sacrifice for thee, I am ;

was

why

;

thou madest.

autumn,

;

(is it

that)

thou madest

677. From From

If,

feebleness, humbleness, and wretchedness,

haughtiness, greatness, and self-sufficingness,

me, on the fire, thou place, (quietly) I sit thee, on the steed, I place, thou sittest not. ;

678.

friend

careless sit not of the fierceness

For, thee, fire

may

reach from the

fire

of the sigh, of the sigh.

-kindling

Beware that, in thy own street, thou think not easy The night-wandering of weeping; and the morning-rising

of the sigh.

679.

On The

the heart, grief for time

world, abandon

Desire a friend, a

Now,

that, in the

;

how long

and whatever

little wine, and the foot of hand, a draft of wine,

Connected together, are the

first lines

thou .hast ? thou hast.

in it

of the two couplets

propinquity to the rose, thou hast.

;

and the second

lines.

974

DIVAN-I-HAFIZ.

680. 68O. In

my own

:f for t thee, heart, the place of grief for my rent liliver, pain for thee, the remedy

The

Even

make

make.

as violence against my heart, the more thou makest, I am that fidelity, the more,

Intent on that

make.

681. " Thy (dark) mole is what with this sweetness spake saying She said "Simple, foolish, and pitiful thou art. I

" Not a mole " In

in our beauty's mirror,

(the mirror), thy

own

(dark) pupil (of the eye) thou seest."

682. Like the (ruddy) face of

idol,

tears rose of hue (bloody)

From

the heart's blood, the house (socket) of

With

grace, thus to

Saying

" :

me my

dear friend

eye blood

became became.

beloved spake the state of thy eye,

how

became

683. If,

wandering, a person remain (in strength) he be, of him shall remain (only)

the mountain

Though

When

(in

a foreign place) dweller be the poor stranger, he remembereth, heaveth he

his native land,

a month, a straw.

a sigh.

975

RUBA'IYAT.

684.

Lord

Thou art Thou art.

since the accomplisher of needs

Both KazI

(of

our need) and

all

;

sufficient

To Thee, my own heart's secret how shall Since the knower of hidden mysteries

utter

Thou

art.

977

MASNAVi.

Masnavi.* 685. i.

Ho O !

desert deer

For thee, mine

Two The

where

art thou ?

a great affection.

two heads revolving (in perplexity), two friendless ones and the non-rapacious, beast, in ambush before and behind. rapacious, solitary travellers,

;

Come, so that each other's state, we may know Our desire (for each other), we will seek, if we can. ;

For I see that this confused desert (of love), Hath not a pastime place, joyous and happy. 5.

companions

The

say ye

who

will

be the companion of friendless ones

Perchance Khizr, auspicious of

From

foot,

may

the-blessing of his spirit, a great

enter

;

work may

issue.

Perchance the time of favour-cherishing hath come " Leave me not alone " hath come. For my omen

At a

To *

friend of strangers?

;

time, a way-farer in the land,

him, with courtesy, spake a profligate, path-sitter.

Masnavi

signifies

Poetry,

composed

This poetry

The

final

of distichs, corresponding in measure, each consisting of a pair of (muzdawaj) wedded ; the number of its distichs is limitless.

of the Persian lines

path, wherein the travelling

This

See the Kuran,

The

rhymes.

called

word

difficult

kept the is

final

word

the translation.

dangerous, may come

an end.

xxi.

profligate spake to the way-farer.

6 K

97^

DIVAN-I-HAFIZ.

"O holy traveller in thy store, what hast thou? a great snare, establish, if the grain thou hast."

Saying:

"Come 10.

;

him, he (the way-farer) gave answer and said "Grain, " But necessary for me is the (mighty) Simurgh, the prey." :

(the profligate) said

thou "

For to

" :

have;

thy hand trace (of the Simurglj),

how

bringest

;

us, traceless is his

From the hand,

abode? "

give not the cup of wine or the foot of the rose of time greatly intoxicated.

;

But be not careless

When With

that straight cypress (the beloved) hath become one of the Karvan, the cypress-branch, guarding (of the Path) keep making.

departed and my happy disposition sad made Brother to brother, thus when did?

15.

;

Mercilessly, the sword of separation, he so struck, " Has been not (even) acquaintanceship." say,

That thou mayst

My scattering what weight beareth it, When (even) the wealthy sun became

in this

way,

purse-emptier?

The marge

of the water-pool, and a bank of the stream dew-drop (a tear), and talk with one's self a talk.

;

memory of those gone, and of friends, Concordance (weeping), he made with the (weeping) April-cloud.

When It,

20.

before thee, the running water cometh weeping, aid from the water of the eye of thine.

Not courtesy did that old Musalmans Musalmans !

friend !

;

(help me) for God's sake

head, passed the water of separation, In this state, courtesy is unfit.

By my

12. Sit

near the rose.

979

MASNAVF. Perchance, Khi? r> auspicious of foot, can so do That, to those bodies (of those gone), these bodies

With my own From my own

fortune, so

natal star,

Now, even the path If

25.

of the Friend's street

Path

even, in the

die

much why do I (vainly) why do I (vainly) flee ?

take

(of ours)

may convey.

strive?

;

die.

Those strangers who, my state, behold, Awhile, at the head of my dust, sit. Strangers, strangers remember For, of one another, the tokens they are. ;

O God For

Even

of the remediless, Thou art, beside and others me, the remedy, thou knowest.

the

remedy

Thou

as from the dark night,

(So) from this grief,

Thou

bringest forth bright day bringest forth the joy of mine.

account of separation from Him, complaint In this place, not contained is this tale.

30.

much

The (precious) jewel, behold by the (worthless) That way, that becometh not famous, abandon. ;

When, in From the

narration, fish

and the

shell,

know

31.

soul

we mixed

the seed, that from

See the Kuran,

pass by;

counsel-utterer is Verily, the words of the That the order-caster of separation (who is union) in

And

have;

fish of the reed, bring forth the the ask explanation. reed,

ye Companions the value of each other, When 'tis known, out the explanation read ye.

With wisdom, the

ambush

is.

;

was produced, we planted.

Ixviii.

DIVAN-I-HAFIZ.

35. Evident in this composition, is joy-givingness, Which the essence of verse, the essence of soul

Come and

For

this

is.

from the perfume of this good hope,

;

The perfume-place musk-pod

Not from

and of limbs,

of the soul

perfume-making, seek ye.

from the pocket-fold of the Hur,

man

that (musk-) deer that at

affrighted.

In this valley (of death) listen to the sound of the torrent, " at hundred mans " of the blood of guiltless ones (are) as a barley-

Wherein corn.

Here,

40.

Jibra.il's

pinion they scorch

;

that therewith, a fire boys kindle.

Who

hath power to utter speech here

God Most High Hafiz

what independence

here.

go in this space, boast not Speech make short; God is the Knower.

38.

"The

;

valley"

may

signify

the valley

(a) of love. (6) (c)

" Man."

the world.

present time.

See Odes 144,

;

524, c.

;

557, c.

;

567,

c. I.

981

SAKi-NAMA.

SakT-Nama.* (The Saki-rhyme).

686. i.

Saki! come.

That wine, that rapture, bringeth

Blessing, increaseth

Give me.

From Saki

For

;

perfection, bringeth,

much

heart-bereft, have fallen

;

these both (blessing and perfection), without profit,

have

fallen.

come. That alchemy of openings, with the (great) treasure of Karun, giveth the (great) age of Nuh, That, !

Give, so that, wide to thy face, they

The door 5.

of prosperity,

and long

may open

life.

Saki come. That shining fire, That Zardusht keepeth seeking beneath the dust, !

Give me.

Whether Saki

For, in the (religious) order of intoxicated profligates, (what matter?) fire-worshipper, or world-worshipper,

come.

That wine, wherefrom the cup

of Jamshid,

Boasteth of seeing into non-existence,

Give me, so that by the aid

of the cup,

may

be,

Like Jamshid, ever acquainted with the world's mystery.

Saki

come.

Make no

* 5.

The

delay

Me, that cup of Jamshid give, ;

instantly,

give.

Persian text is corrupt throughout. " Zardusht." See page 992 (foot-note).

DiVAN-l-HAFIZ. 10.

Possessed of crown and of treasure, well spake Jamshld, " Not worth a barley (-corn) is this transitory house (the world)." Saying :

Saki

come.

That cup,

That, to Paradise,

Give me.

Saying;

Saki

like salsabil,

the heart's guide,

For, well spake the (six-stringed) lute and the reed, of wine (is) better than the diadem of Kay."

"A draught

come.

That intoxicated, veiled virgin (wine secreted

in jars)

That, within the tavern, sitteth,

Give me.

For,

ill

of fame,

wish to be

Ruined with wine and the wine-cup,

15.

;

wish to be.

That water, thought-consuming, the lion drink, forest-consumer, he becometh,

Saki! come.

Which,

Give, so that to the sky, lion-seizer, I (So that) the snare of this old world,

Saki

come.

The ambergris

That wine,

(So that), happy,

Saki

come.

till

keep kneading.

as a perfume,

reflection

(Mighty) Jamshid was when

Of the revolving

;

may make.

whereof from the cup,

to Jamshid, message, sendeth,

20. Give, so that, with the note of the reed, "

Saying:

dash.

I may place without wisdom's brain end, eternity

fire, it,

That wine, the

To Kay Khusrau and

;

which the Hur of Paradise,

of the angels,

Give, so that, on the

may go may together

of this old

monastery

may

speak,

(Great) Ka.us,

boast

former kings, salutation, give.

Saki come. That wine that giveth royalty To whose purity evidence, the heart giveth, !

;

when

" ?

983

SAKJ-NAMA. Give me, for Sultan Now, far from Him,

of I

my am

;

heart, (once) for stained,

was

;

am.

Me, wine give perchance, pure of defect, I may become Safe from fearful thought (in love's path), become. ;

25.

Me, wine give and fortune's face, behold Me, ruined make and philosophy's treasure

;

see.

;

When

the garden of souls (the world of non-existence) became my abode, In this place (the world], plank-bound of body, wherefore am I?

That one am Behold in

when, in the hand, the cup that mirror whatever is. I

who,

In intoxication, the door of austerity In beggary, of sovereignty I boast.

when

beat

take,

;

song is intoxicated Hafiz, from the sky, Zuhra's lyre giveth. Him, blessing For,

30.

Saki

fit

for

the unfaithfulness of

life,

Fear; and, of wine, petition (long)

life.

For thy life, wine will increase, Momently, to thee, a door of the hidden,

will open.

Saki come. With wine, an assembly arrange For faithfulness with none, hath the world. !

Thee, the As, when

(frail)

;

bubble of wine gave recollection of this matter,

the diadem of Kay-Kubad, the (swift) wind (of death) took.

From wine, the heart's desire seek; without For, wine, no ease of heart, I saw. Saki! come.

35.

If,

as to union with the soul, the body show patience (care not], possible that, as to wine, the heart may show alienation (may care not).

It is

26.

" Plank-bound."

35.

Otherwise

See

Ode

385,

c. 4.

(apart) from union with the soul, the body show patience (live), It is possible that (apart) from wine the heart may show farness (may live).

9^4

DIVAN-I-HAFIZ.

Saki That

Saki

This cup with wine, make full, thee, the state of Kisra and of Kay, I may

come.

that intent

Saki

it is

come.

how mayst thou be ? it may

Safe from time,

come.

that, in wrath, thy blood

us,

arrogance display not thou art

For, in the end, of (perishable) dust

;

spill.

;

not of (eternal)

;

The goblet with wine, make full for pleasant and un-alloyed it be. Especially, when pure

40.

tell.

wine

;

Saki! come. That wine of the fragrant breeze of sweet Give me: for remaineth neither gold nor silver.

Saki

come. That pure ruby wine This cunning, design, and boast,

Give.

From

come.

;

Far, be not; for here

basil,

how long?

Disgusted with the rosary and the khirka, For wine, both pledge and farewell

Saki

the corner of the cloister of the magiahs, " is the

Ganj-ravan."

" Towards the cloister, go not any should say " " Good Him, what answer sayest thou ? Say night to thee,

If,

45.

come. That ruddy goblet, Whereby, gaineth the heart, joy and the

Saki

;

soul, pleasure

Give me, that, me, release from grief, it may give Me, the trace of the path to the special banquet, may ;

42.

The rosary.

See Odes 132, 178,

Ode

khirka

c. 8.

124.

(fleeting treasure) signifies

43- vfij)

(a) the treasure of (6)

wine.

fire art

Karun.

give.

thou.

SAKi-NAMA. Saki

That wine, that

come.

Give, that, out from the world, Above the sphere, my pavilion,

Saki

tent

may

pitch

;

pitch.

come. That (resplendent) cup, like the sun and the so Give, that, on the (lofty) sky, my court I may pitch.

50.

the soul-cherisher,

for the shattered heart,

life, is fit

Saki

985

With

come.

moon,

old wines, cup, me, continuously intoxicated make.

un-alloyed wine, me, intoxicated, thou makest, In intoxication, to thee the pleasant song, I will sing.

When, with thy

Saki

thy

Now

come.

that, like paradise,

(resplendent) face, this

The

became,

banquet, ambergris of nature,

in it, is happiness. cup, take fear not of For, in the garden paradise, lawful is wine. ;

;

Of wine, come one with remaining Me,

Saki

55. For,

have no help

(last)

cup, aid.

from the sphere's revolution, I am ready to die cloister of the magians, running, I am come. ;

Towards the

That wine, the delight-giver, on Rakhsh's back, I may sit. Give, so that

Saki! come.

To To

the

field (of battle), like

Tahamtan (Rustam)

Saki

we will turn fight, we will make.

the face

our heart's desire, the design of galloping in the

;

that ruby-like cup, to the heart, the door of pleasant time openeth. That, !

Give, so that wisdom,

Through

53.

In Arabic,

56.

Rakhsh

may

efface

intoxication, in the world,

the

;

standard,

may

exalt.

first line.

name

Rustam's war-horse.

986

DlVAN-l-HAFIZ.

60.

A moment, momently, of the cup we boast With wine, water on grief's dash, we dash.

;

we drink when may we drink

For, to-day, with one another, wine

When

leisure

none, again

For those, who joy's feast prepared (Who) at joy's feast, also engaged,

;

From

this snare-place (the world) div-inhabited, low-lying, took. Departed ; and to the dust (of the grave)

regret

Over

this turquoise

throne (the sky), victorious

this palace of ten days,

prosperous

who

who?

on the (swift) wind departed ; with knowledge and justice, departed, happy.

65. Alas! youthfulness that

He who, Saki

Give that wine.

Quick, be If

As long

the head of both worlds,

as breath, I dash.

express,

foot

and, me, the heavy ritl give openly (be) not possible, to me, secretly give. ;

;

That one who, on the elephant's back, used to fix the drum, For him, against his desire, they (fate and destiny) beat the drum

of departure

(in death).

From

the zones of light, at the glad tidings (the prelude) of dawn, Momently, come -to my ear, from the word of the Hur.

70.

sweet of note, sweet of speech and pinions, open wide and burst thy cage. Thy plumes

Saying

bird,

;

" On the azure palace of six vaults (the lofty seventh heaven), " In the stage of the soul-abode, sit."

67. Ritl.

Hur

See

Ode

315,

sit

;

c. 2.

416.

68. Before beginning an expedition, they bind the elephant-drum or the elephant. He, who goeth to the field of battle, will at last unwillingly depart from this world.

98 7

SAKi-NAMA. For

victorious of time, thou art, Manu-chihr of face

Thou knowest

75.

the cup of Naushiravan, they wrote Before that no traces of us, thou findest,

From

counsel hear; and work, learnfrom time's revolution. subtlety us, this

"That the stage of pain and of grief, this is ''In this snare-place (this world), seldom is

(Still),

;

that, in the time of Buzurj mihr.

;

joyousness."

we are. For, of pain and grief, (them), we have not, 'tis the same.

with this joyousness,

grief,

have we

of Jamshid is what ? Jamshid is where ? Sulaiman went where ? The seal-ring is where ?

The cup

When

who knoweth Jamshid was and Ka,us Kay?

When

to non-existence, the step (of travel) they took .up,

living philosophers

In this land, save

80.

On For,

name naught they

this fleeting abode, the heart

left.

why

bindest thou

when thou passest away, again back

'Tis (the part) of madness, in it to bind thy heart 'Tis of non-acquaintance, in it acquaintance.

72.

to this place thou

comest

not.

;

Manu-chihr (paradise-face) was a king of the Pishdadian dynasty. He succeeded Firidun. The prosperity of his reign was due to his vazir, Sam, son of Nariman, whose descendants Zal and Rustam were heroes. See Clements Markham's History of Persia. Buzurj-mihr (d. 580-590 A.D.) was vazir to Naushiravan, the Just. From India, he imported the game of chess and the fables of Pilpai. Him Christians claim as a believer; and Muslims as a muslim. Naushiravan, the Just, the son of Kubad, ascended the throne 531, and died 579 A.D. In 571 A.D. (in the time of Naushiravan), was born Muhammad, who used to boast of his good

fortune in being born in the reign of a king so just. " The See Odes 189, c. 2 ; 350, c. 10; 435, c. 10. 77. seal-ring." of Persia by Malcolm and by Clements Markham. See History Jamshid.

6 L

DiVAN-l-HAFIZ,

988

house of six doors (the world), thou findest not, (thy) desire, in this the or of stage of desire. joy, place

The

Saki! give that water, the fire Wherewith, freedom from the

of qualities (wine), fire (of hell)

gain.

For, within the fire, is this my luminous heart ; of water I will dash. Verily, on the fire, a great quantity

85.

Saki! give that water ruby of hue, That, from the ruby and the sapphire, colour taketh. Quickly, give that water (wine), the running fountain Running water, nay; 'tis the (conspicuous) moving sun. ;

sky of nine degrees (the ninth heaven), of wine, the four-cornered tent, one can pitch.

this five-fold

With one cup So

that,

above the

One can

go,

thou be wise, arise

Thy own

90.

if,

nine vaults, from out of one's self, one can go. (only) pillarless roof of

distraught, be the dust of the wine-house, be. honour, spill ; ;

;

not

Bound

to this dusty cloister, be not. Be like the to the That, suddenly, dust, thee,

Saki give that Khusravf goblet, That increaseth the joy of the heart and

not,

wind

(of destruction),

87.

Heaven hath nine (some say 1.

seven) steps or degrees:

the welkin. ,

circle of

the sun.

moon.

4-8. g.

of the soul.

five planets.

empyrean, the ninth heaven, the abode of God.

jU. signifies a tent of four corners (" rauti "). :

,j(Se

some

copies, in the first line, is the

Jlj) (j*^

s' x

screens

let

phrase

down from (and

pulled

to) the roof.

give.

989

SAKi-NAMA.

The meaning Our meaning

of the goblet is of this wine is

" :

The wine

of perpetuality

" :

"Selflessness."

Departed youth, like the (swift) lightning of Yaman Departed life, like the (swift) morning breeze.

;

Go abandon this house of six doors (the world). Say "Come; of this (deadly) snake of nine heads, wash the

;

hand."

95. In this Path (of love), thy head (life) and gold quickly scatter; If thou be of the way-farers, thy soul scatter (in sacrifice).

Running

(quickly) go; running towards the

house of permanency

Vanishing, everything regard except God.

Saki

that jewel, soul-bestowing, give ; of the wounded heart of the

The remedy

wounded

one, give.

Since, from Jamshid's hand, time snatched the cup, what ? If his were a whole world profit from it

Saki

give that expressed water (of the grape)

With wine,

this

dead

heart, living

;

make.

100. For, every brick-tile, that upon a terrace is, Is the head of a Kay-Kubad, or of a Sikandar.

In this platter, save the blood of kings is naught; In this desert, save the dust of lovely ones is naught. X

have heard that one distraught, wine-worshipping, In the wine-house, a cup in his hand, kept saying

" "

The revolving sphere that From it, more joyous who

is is

the mean-cherisher, more un-wise is."

give that bitter, sweet-tasting wine (of love for God) For, from the Beloved's hand, sweet is wine.

Saki

104.

" Bitter wine."

See Ode 328,

c. I.

;

DIVAN-I-HAFIZ.

For Dara, who was the possessor of the horizons was peerless-

105.

(of the world),

In possessorship, in the world

Him, by death's hand, this sky snatched So that thou mightest think never, in this ;

From me

Saki.! come.

This speech utter, saying "

was he

place,

to the king, go; "

King, Jamshid of crown

The

heart of the wretched resourceless ones, seek " "Then, the cup world-viewing, seek.

This world's

From

10.

one's

grief,

self,

wherefrom

;

profit,

with wine, one can repell.

In fortune, the possessor of

The

diadem and

best fruit of a Khusrauvi tree

of throne

;

Khidiv of the Land, king of time Moon of the mansion of fortune, king prosperous: ;

By whom, By whom,

is is

majesty of the kingly crown body-easiness of fowl and of fish

the

The splendour of the heart and the eye of The Lord of favour of all heart-possessors ;

;

the prosperous

World-possessor, Faith-cherisher, Just Ruler,

By whom, possessed 115.

What may

say?

of majesty

Shall

At whose ways, reason

and pomp became Kay's throne

give the description of his traces, astonied ? I

the limit of description, is his rank, feebleness and shamefulness, down in front,

When, beyond Through

In sincerity, the hand of prayer, I uplift face to the Mighty One (God), I turn. ;

no. Couplets

10114

enumerate the

titles of

Shah Mansur.

cast

head.

SAKi-NAMA. Saying "

" "

120.

Lord

by Thy favour and kindnesses

the mysteries of the beauteous names,

By By

the truth of the prophet,

" (I

" :

anciently came and by the greatest creation (Muhammad),

Thy word, which

the truth of

;

The world-king

conjure thee) saying

be, victorious of fortune,

By whose fortune, arrayed are crown and throne."

As long as earth may be the arena of justice and of As long as the sky may be the pasture-place of Sawr (Taurus), "

;

violence

;

Jadi (Capricornus)

and

Be Khidiv of the world, Shah-MansQr " Be far from his heart, the dust of grief !

Hamd-i-llah Khusrau, with the signet-ring of Jamshld In the field of the world and of faith, intrepid thou art. !

went thy name for victoriousness, victorious. thou wast For, over enemies, ever In the horizons (of the world),

of Firldun-pomp, thou art 125. In the palace of the banquet, In the field of contest, Tahamtan of contest, thou art.

Not the sky's, jewel (pearl) within the Not Firidun nor Jamshid's descendant

shell is like thee.; is

like thee,

Not alone from Europe, thee, tribute, did they bring For, from Zang/thee tribute the Mahraj sent.

Whether Turkistan and Hind, Like Jamshid,

all

;

or whether

;

Rum

118.

The beauteous names are the seven "The ceremonies of darvishes."

122.

Shah Mansur.

125.

Tahamtan

127. 128.

and Chin,

thou hast beneath thy seal-ring.

Within the screen, (lofty) Saturn is thy meanest slave The sphere (is) a slave of thine, gilded of girdle.

See

;

Ode

167,

(strong of body)

first

;

was one

attributes of

God.

;

See Introduction

Fragment, 578. of

Rustam's

titles.

Zang. See Ode 303. " Rum " comprises Greece and Turkey, once the seat of the

Roman

empire.

to Sufi.ism, art:

99 2 130.

DiVAN-l-HAFIZ.

The canopy,

auspicious of effect,

That, beneath

a (mighty)

Huma,

his (wide-spread) pinions, earth's (broad) surface, hath.

Sikandar-like, Rum to Chin, is thine If the mirror he (Sikandar) had, thou hast administration. ;

In Sikandar's place, years remain By wise-heartedness, states (of affairs) reveal. ;

Since the ocean of thy praise hath no shore,

Thy

praise,

From

make, limited to prayer.

the verse of Nizami,

whom,

the old sphere,

Speech-adorner hath none,

insertion (herein), I bring three powerful couplets, That, in the opinion of wisdom, are better than the precious pearl

135.

More than

that thou mayst conceive, "Territory-taker, 'be and horizon-seizer ;

" "

;

Time to time, through the lofty sky, Be victorious for further victory. Of that wine that gave the soul the remedy of sense, Be the draught for me and for the king, the water of immortality ;

" 130. 131.

135.

Huma."

See

Ode

50.

"Sikandar's mirror." See Canto 23, translation (out of the Persian) Nizami by Wilberforce Clarke.

of the

Sikandar Nama.i

Couplets 136-138 are from Nizami. In Ode 499, c. n, Hafiz praiseth Nizami. For a life of Nizami, see Wilberforce Clarke's translation (out of the Persian) of the Sikandar Nama,i-Nizami. Zardusht" (zardust, zartusht, zartusht, zaradusht) is the sage Zoroaster (1500 B.C.), Balk}]. See Essays by Dr. Haug, Bombay, 1862; the Acad. des Inscript. torn 37, an extract from which is given (p. 274) in Shea's translation of Mirkhond's Hist, of Persia; Malcolm's Hist, of Persia, Vol. I, p. 494; the list of Zand and Pahlavi books by Triibner & Co.; two articles by Monier Williams in "The Nineteenth Century," January and March 1881 ; Monier Wil-

Modern India, Von Hammer's Hist,

liams'

East.

p. 56, 169,

202

;

Markham's

of Persian Literature

and

Hist, of Persia,

iii,

p. 387,

492, 496, 745

;

his Encyclopedic view of the sciences of the

MUGHANNF NAMA.

993

Mughanni Nama.* (The Minstrel rhyme.)

687. Mughanni! thou

To To

art

where?

the sound of the stringed instrument,

mind that Khusravi song.

Bring to

the intoxicated ones, the glad tidings of a song, send beloved ones departed (in death), a blessing send.

Mughanni With kaul

;

a melody of joy prepare (song) and ghazal (ode), the tale, begin. !

;

my foot, grief's load hath stitched, Forth from place, me, by the force of union, bring.

For, to the earth

from that screen, a beautiful picture, bring Behold what, from within the haram, the screen-holder said.

Mughanni

;

In such a way, the voice of minstrelsy, prolong, That, to dancing, Nahid (Venus) the harper, thou mayst bring.

Mughanni the tambour and the harp, accord To the lovers of sweet melody, give voice. !

Strike a path, whereby, into the mystic state (hal), the Sufi

Whereby,

Mughanni From my *

The

him

;

on the organ,

strike thy

heart, thought of this

Persian text

may go;

by intoxication, union may be given.

mean

hand

;

world, take.

corrupt throughout.

DlVAN-l-HAFIZ.

994 10.

Perchance, a great ease my heart may gain When, with it, a stain from grief is none.

Mughanni! come.

On I

with

strife

a tambour, place thy hand,

;

thine,

no harp thou have.

have heard that when wine causeth injury, drum's throbbing,

Fit, is the

Mughanni! where

art thou

For

'tis

the rose-season

Full of clamour of the bulbul are the swards. to tumult my blood, thou bring Verily, best that the harp's breath, thou bring. into throb, That, 15.

Mughanni

melody

come tune up

;

new

the lyre

;

order, begin.

With one melody, my pain remedy

;

Like, the khirka of a hundred patches, also,

Mughanni

;

what may

(if),

with thy reed, again

(If)

forth from

(If)

the house-hold of

be,

fire

a favour thou do

into

art thou

(rent).

;

heart thou cast;

my own thought, me, thou bring my grief thou upset ?

Mughanni where To us, resourceless

make

heart

;

a sweet melody sweep

;

ones, a kind salutation, express.

20. Since, void of us, the world wisheth to be,

The being a beggar

Mughanni!

(is)

much

better than being a king.

the kaul, sing; the melody, uplift; of the helpless, thou art.

For the remedier

the stringed instrument, me, the way of 'Irak, show, 1 That, from my eye, the Zinda stream (of tears), may show.

22.

'Irak (Chaldean) mode is a melancholy one. In our modern music, are only two modes (moods, keys) ; the Greeks had six. See History of Music by Novelloj General History of the Science and the Practice of Music by

The

Sir ].

Hawkins, 1853.

Persian music, see

by A'na Kalama-i-Shirazi, wherein is explained the whole system. Shamsu-1-Aswat. The Persians have eighty-four modes, distributed in twelve makams (pardahs), twenty-four shu'bahs, and forty-eight gushahs. The twelve pardas and their shu'bahs are enumerated by Amin of Hindustan. Hijar, 'Irak, Isfahan dominate among the pardahs; Zabul, Nishapur, among the shu'bahs (secondary (a)

the Durratu-1-Taj

(4)

modes).

MUGHANNF NAMA. Mughanni

come hear the work ;

;

This counsel of

establish

995

speech, wise regard.

a serried rank bring thou, the harp, and the great stringed instrument, and the shrieking reed, the great throbbing tambour.

Since an army, grief bringeth,

With

25.

the confidant of my mystery, thou art with the reed breathe the breath of a fellow-breather Awhile,

Mughanni!

and

;

consoling

friend).

there be a grief, with wine, put it far from thy heart, Into a reed, a breath blow for the world is (only) a breath. If

;

on a lyre play Saki! come; a duck-shaped flagon, with wine make

Mughanni

where

art thou

;

and a great pleasure make moment, pleasantly let us rest and folly make.

For, together, let us

sit

full.

;

Mughanni of my verses, a ghazal, To the harp's twang, bring into song, !

30.

that, rapture (wajd)

dancing,

may come

may

;

practise,

and, the khirka,

may

stake.

intoxication, one can pierce the pearl of mysteries For, in selflessness, the mystery one cannot conceal.

Mughanni vexed, I am To His one-stringedness !

;

a two-stringed instrument play

;

(God's unity), the three-stringed instrument, play.

Mughanni! this new order of song, prepare; To the companions, with the sound of music, speak. The

musical instruments used before the reign of Parviz

the poet Nizami (d. 1200). Persian music much resembles to the

European scale

Hindu music; and has

(d.

its

628) are magnificently described by

own

notation, the reduction of which

is difficult.

See:(a) (b)

The Musical Modes of the Hindus by Sir W. Jones, 1784. Hindu Music by Raja Comm. Surindra Muhun Tagur, printed

at the

Stanhope Press;

Bow-Bazar, Calcutta, 1882. 6

DIVAN-I-HAFIZ.

thy part, the soul of the great ones, joyous of Barbud, recollection make.

make

;

Of Parviz and

35. Yet, desire of calamity hath time,

and intoxication and the calamity of the beloved's eye.

(Together are)

In this blood-splashing of the plain of the resurrection, of a flagon and of a cup, spill thou.

The blood (ruddy wine) At the sphere's

Whom The

revolution, I keep wondering, the dust (of the grave) will (next) take,

world's deceit

Behold what

Come.

will

a luminous (manifest) tale "

bring forth.

Pregnant

the (sloping) crown of the bridge,

not.

;

the night."

on the world, plant not thy heart

know

;

permanency hath none.

40. Verily, the stage is this ruined world, That the halls of Afrasiyab hath seen.

Verily, the stage

Wherein

lost

The judgment Shaida

this desert far,

Salm and Tur.

of Piran, his army-leader,

of Turkistan, his dagger-drawer,

Not alone

Whose

became the army

to the

wind

(of destruction),

where ? where ?

went the

hall

This one, time maketh the pen-striker (the scribe) That one, time giveth to the sword.

34.

and palace

of him,

tomb, even, in recollection none hath.

;

" Barbud was minstrel to Khusrau Parviz. He invented the barbud," a stringed instrument. Khusrau Parviz, a king of the Sassanian dynasty, ascended the throne of Persia, 591 ; and died 628 A.D.

See History of Persia.

was King of Turan, enemy of Iran. Piran was a great General Salm and Tur were sons of Firidun. the Turk) was the fourth son of Afrasiyab.

40. Afrasiyab

For a

full

account of these personages, see the by Jules Mohl.

Persian) into French

Shah-Nama by

of Iran.

Shaida (surnamed

Firdausi, translated (out of the

BINO RHYME.

997

Bino rhyme. 688. i.

Honour hath the dog above that man, Who, the heart of friends, afflicteth. Necessary for

this

speech

that, into the heart, the

a great truth,

meanings may sink

With

thee, hand in the victuals (eating together) the dog. Outside, on the threshold, excluded,

Pity

it is,

And

that

that the

man

dog hath

fidelity

man

;

lawful holdeth enmity.

689. i.

breeze of the morning! sorrowful is my heart Happy with thy perfume, becometh my sense of perfume. ;

In the morning, by the rose-bed border, a saunter make From us to the cypress and to the rose, a message take.

in comparison with his (ruddy) face, boast not rose For the rush-weaver knoweth not gold-embroidery.

beauty

;

For, in

comparison with his stature, boast not of thy stature comparison with his stature, verily, beyond limit, thou fallest.

Saki

come

cypress

;

for

'tis

In abhorrence of him

;

the spring-season, who is abstinent.

Couplets 5 and 6 form a kita'band.

DiVAN-l-HAFI?.

With

Keep

songs, ruddy wine, drinking, as long as thou canst without delay.

not the counsel of preceptors

Path to thy

ear, give

Whether

be) the counsel of them, or the voice of the preachers.

(it

;

In the garden, to thee the bulbul keepeth saying " In the rose-season, from the hand the cup, put not." :

Union with the rose of thy enemy, reckon plunder ; For wine-drinking, firm thy purpose make. 10.

opportunity vanisheth to time, pleasure's season vanisheth.

Careless be not.

Time

For

(life's)

One moment, from Hafiz, this counsel hear; "The cup of wine, keep draining; and God is

;

the knower."

69O. Into the world

For him,

full

of tumult,

whoever came,

in the end, 'tis necessary to

to the tomb.

In the path to the next (last) world, like a (high uptilted) bridge of permanency and, a stage, desolate. place, void

;

and terror, thy heart put not next the world), prepare; here, dweller be not. Poad-provision (for

this bridge, full of fear

In the opinion of men of meaning, this transitory mansion Is like a waste place, void of treasure.

of truth, have pierced. Truly, the pearl called Arifs, who this house (the world)

The

Not fit is it for the inn of staying. Abandon it With none, remaineth this world. Abandon it

689

n. See No. 685,0.41.

;

The

inn."

this

world

;

BINO RHYME.

999

Far from friendship for wealth and for rank, be For, thy property is the snake (of destruction) and thy rank ;

the pit (of degra-

dation).

grant (that great) Bahram Gur thou art. In the end, into the snare of the grave thou wilt

said to thee

I I

10.

To On

"If not blind thou be, the grave behold moment, without work, sit not."

said to thee

fall.

" :

none, is help of this stage (of death), the part of the beggar, of the king, of the young, of the old.

thou, that, skirt withdrawing (in pride), passest over us (our tomb) Read the Al hamd. Hafiz keepeth wishing (this) :

1 1

The Al hamd

the Suratu-1-Ikhlas, chapter cxii. of the Kuran. This is read by the side of the grave.

I001

KASA.ID.

Kasa.id. * (Elegies).

691. IN PRAISE OF I.

SHAH

SHUJA'.

Youthful, like Iram's garden, became earth's surface; From the ray of happiness of the Shah, world-seizing

TheKhakan is

and

of sun-set (west); for, in east

and

The Lord The

of sun-rise (east)

of conjunction, Khusrau,

sun, land-cherisher

;

and Shah

of Princes

the Sultan, justice-dispenser;

Dara, justice-shedder; Khusrau Kay-sitter:

The Sultan

planter of the world's surface of dominion, " masnad of the palace of Be and

Lofty sitter of the

The great joy of the world and of faith, Hath ever, the steed of time beneath his The Dara

of time,

Shah Shuja', the sun

Khakan, prosperous

;

that one

was."

whose exaltation

thigh.

of the land

;

Shahinshah, fresh of youth.

A great A

moon, by whose appearance, enkindled became earth great king, by whose spirit, exalted became time.

Shah Shuja'. See Ode 113, and No. 574. The second lines of this elegy (40 couplets) end in nun vj The final word of the Persian lines is kept the final word in See Note

8, p. 945.

the translation.

;

west he

IO02

DIVAN-I-HAFIZ.

Not the Simurgh's is the power of ascent, There, where the (bold) hawk of his spirit maketh his nest. In the borders of land In the limbs of

10.

and

sea, his order current like the (swift) wind of jinm his love concealed like the (invisible) soul.

man and

;

O thou, whose form is the country of beauty, and the beauty of the country O thou, whose aspect is the soul of the world, and the world of the soul

;

Thy throne Thy crown, If,

the envy of the masnad of Jamshid and of Kay Kubad the cheating of the diadem of Dara (Darius) and of Ardvan.

(is)

;

into the sphere's imagination, fall thy sword's reflection, fall (even) the limbs of (closely joined) twins.

Separate from each other,

The sun

of the land, thou art and every where that thou goest, Like the (following) shadow, behind thee fortune is running. ;

the jewel like thee, the mine cherish not in any age, Yet, the star like thee, the sphere bringeth not forth in a hundred ages. If

15.

Without thy appearance, to the body, the soul inclineth not Without thy favour, the marrow establisheth itself not in the (hollow) bone. :

particle of

Every

The answer hath

knowledge

that, into the heart of the

thy reed on the tip of

its

book, hath not come,

tongue.

to the (generous) cloud, who can compare ? Since the drop, the drop, giveth this (the cloud) the bag of money, the bag of

Thy hand

;

money, that (thy hand).

Compared with the degree Compared with the sea of

On the

of thy glory, liberality,

the (lofty) skies (are) foot-trodden of generosity is of time the fable. ;

thy hand

sphere of knowledge, the sun thou art

;

In the eye of jexcellence, the light thou art; the soul. 20.

From

thee,

knowledge

ed of splendour

From 16.

The

Knowledge

and

possessed of blessing

;

in the

of reason, the

body

(is)

in protection

that, in books,

not comprised.

;

from thee,

crown

of the country,

from thee, reason

(is)

possess-

;

thee, the shar'

line first signifies

(is)

on the head

faith (is) in protection.

'003

KASA.ID.

O O

Khusrau

one inaccessible of presence one great of dignity !

Ruler/ without peers

one exalted

of dignity

sun of the country in whose spirit, Like the contemptible atom, is the treasure shaygan. !

whose sea

hundred shaygan treasures, that

of liberality, less than the drop is for nothing, thou givest.

in thy abode (is) dweller permanency, fortune placed beneath thy

Innocence, face-veiled Its

chattels of

For the tent of the sun of thy great sky, the sphere, of mountain and of cloud the supporting

25.

Hath made

tent.

(pillars)

and the canopy.

This painted satin, nine of fold, gold-painted, The lofty canopy over thy royal pavilion know. After the

Kayan

This resource,

The

kings, in the country of Sulaiman, none found

this treasury, this

army weighty.

heart of the rose-bed, thou wast

;

and, on account of thy full-hearted

(courageous) ones, was tumult in Zang, was clamour.

In Hind,

;

In the plain of Rum, thy tent thou pitchedest; and, the drum's throb, To the (far distant) plain of Hind went ; and to the desert of Slstan.

he assailed, fell trembling, 30. Since the yellow palace, On the palaces of the palace-dweller and on the houses of the

Khan.

who ? Equality with him in (extent of) territory, maketh to Rum; and, from Chin to Kayrawan (Cyrene).

From Egypt

Another year, from the Kaysar, thee they bring the crown of his head From Chin to the court, thee they bring the tribute of the Khan.

22.

28. 29.

Shaygan signifies The name of one

;

Khusrau's treasures

;

an immense treasure.

Zang." See Ode 303. Rum. See No. 686, c. 128. 6 N 2

I00 4

DiVAN-l-HAFI?.

The thanker

of the Creator, art thou and the thanker of thee In fortune, thou joyous ; through thee, the people joyous.

;

creation

Behold towards the rose-bed and the rose-garden thou keepest going, the steed of happiness beneath thy thigh. slaves,

With

35.

thou inspired one from the ranks of the holy cherubim, To whose pure heart, a bounty arriveth time to time !

thou, before

whose heart

(is)

manifest whatever the Omnipotent,

hidden Keepeth hidden in the screen of the

the sky hath given, thy hand, the rain of desire, " Who am I ? is Me, to thy desire urge

That " "

thy endeavour (mis) chance, to thy arrow I have given my body be necessary, thee, I have given the gold in the mine

If gift

Thy enemy is where ? Him, to the sole of thy "Thy beloved is where? Him, on my head and "

40.

By By

37. Couplets 37-40 are uttered

by the sky.

;

eye, place.

became expectant my desire became my name eternal."

service for thee, praise of thee,

foot cast

;

I0 5

KASA.ID.

692. IN PRAISE OF HAJI I.

KivAMU-o-DlN HASAN.

one cannot boast Easily of heart-ravishingness, In these deeds (of ravishingness), are a thousand subtleties, behold ;

thou kaovv-

est.

Besides a sweet mouth are (other) resources of loveliness With (only) a seal-ring, one cannot boast of being a (great) Sulaiman. ;

A thousand

realms of heart-ravishingness reach not that degree, That, by skill, thyself in a single heart thou mayest contain.

What Be 5.

was) that thou excitedest out of my existence, not that wearied should be thy steed for him, thou sharply urgest. dust

(it

;

Down bring thy head. together with profligates, thou art. and resourceless. in this state headless are of treasures For, being

sitter

The many-hued cup, bring that, a hundred special stories, I may utter; and (yet) make not a breach in being a Musulman. Since, in the dust of the foot of the morning-drinker, intoxicated, I have stood, in the wine-house street, door-keeping.

By no Zahid, outward-worshipper, I passed, Who, secretly beneath the khirka, the zunnar In the

So 10.

2. 7.

own heart-binding God may preserve from

of thy

that, thee,

Back, from Hafiz's If

name

not, his state

state,

tress, a

(the mystic cord)

goodness do

;

confusion.

take not the eye of favour

will utter to the Asaf, the second.

The second lines of this elegy (40 couplets) end in y5 Lf The final word of the Persian text is kept the final word in the translation. note p. 1008. Haji Kivamu-d-Din. See Ode 3, c. 9, and Nos. 605, 610, See The

seal-ring.

Couplets

10. Asaf.

See

and

Ode

See 8

Ode

189, c. 2

;

350,

c. 10.

form a kita'band.

43.

Asaf here

signifies

The

praised one.

had

not.

DiVAN-l-HAFI?.

The

vazir of

By whom

of earth and time, the state of mankind and of jinn-kind.

King rank, Khwaja

joyous,

Kivam (u-d-Din), the fortune of the world, Muhammad son From whose face, gleameth the splendour-ray of God.

of Ali,

Excellent laudable quality, thou art, since at the time of true thought, It reacheth (occurreth) to thee that thou shouldst claim world-mastery. the decoration of thy remaining (lasting) fortune, (lofty) spirit mentioneth not the effacing world.

It befitteth

That thy

helper be not the treasure of thy

15. If

All earth's surface turneth

its

gift,

face to desolateness.

Thou art that one, for whose form of body a particle of corporal matter Of the essence of the angel, thou art in the garb of humanity.

none

What

degree of honour is it proper to arrange, Than which, in the paths of thought, higher thou art not?

Within the chamber

The scratching

of the

of thy reed

cherubim of the holy world, is the sama' of the soul.

thee, the sweet-clinging

(the delight)

khwajagi reacheth.

For, from

liberality,

the liberal ones of the world, both (thy) sleeves (of generosity)

thou

scatterest. 20.

Thy former Blessed be

liberality,

God

how

for that

shall

explain?

work-doer merciful

Thy hard thunder-bolts, how shall I explain? To God, let us flee from those calamities, deluge-like Now,

since, to the private-place of the sward, departed the mistress, rose, is not a fellow-breather of the soul.

Save the morning-breeze

For the sake of the Sultan of the rose, the tulips open, the hand of the breeze, the canopies of anemone.

By 12.

The

first line

p. 1008.

may

The column,

the fortune of the world,

Muhammad

bin 'Ali.

See note

IOO7

KASA.ID.

the effort of the fragrance of the spring-breeze, of grace boasteth the soul of a brute.

reached to that degree,

That

morning-time, to me how sweetly it came when a bulbul, rose clamour, Against a rose-bud, raised and, kept saying, in eloquence,

25. In the

;

" Strait of Forth from the screen, come heart, why sittest thou ? " of is a in the For, quantity ruddy wine like the red ruby." great jar, ;

That, one month, to the beauty of the rose thou shouldst not drink, Lest that, another month, thou drink the wine of penitence.

permit not

;

In thanks for the reproach of infidelity that, from the midst, arose so that from rose and wine, justice of ease, thou mayst take.' ;

Strive

Not the way All blessing

30.

of Faith-cherishers is tyranny.

and grace

The mysteries

God

the shara' of God.

of the secret "

the truth (God)

careless one, attracted became not with the attractions of

Who

forbid

God

what knoweth that

Within the veil of the rose, behold the rose-bud that keepeth preparing For thy enemy's eye a ruby-arrow.

O Saki 'tis the joy-house of the vazlr. Permit not (that), Without the cup of wine, there he should display heavy-souledness. !

breath of morn hope thou wast. For, by way of love, Thou dawnedest and came to amend, the nights of darkness. !

;

sometimes, me, thou recollectest But, to thy special assembly, me, thou callest not. 1

35.

30.

have heard

that,

;

Not speech from me, thou desirest. Tyranny this is If not, withthee what is the argument in eloquence ?

See Odes

am the

truth,

God).

66, 123, 138, 179.

DiVAN-l-HAFIZ.

Of the Hafizes

none like thy slave put together Graces philosophic, with mysteries Kuranic. of the world,

my praises give a thousand years of permanency, precious capital (of praise) like this, for one like thee,

Thee,

Long, the speech

have drawn

That, over this matter, the

;

but hope

trail of

cheap.

mine

pardon thou wilt cause to cover.

Ever, till spring, on the surface of the garden, the morning-breeze Painteth a thousand pictures with the line of holy basil.

from the bough of hope, with a long Blossomed be the rose of fortune with joyousness.

40. In the King's garden,

36. Hlfiz signifies

39.

One who knoweth by See Ode 200. Basil. Here

basil signifies

The

heart the Kuran,

Ode

See

Ode

395,

c. 7.

basil, or kufic, character,

" Selections " 40. In his (See

life,

resembling foliage, used for monumental inscriptions.

(p. 357), Bicknell states that this Kasida

is in

praise of Haji

Kivamu-d-Din

3).

His authority for this must be derived (a) from Brockhaus' German verse-translation. " Kivam " is mentioned. (6) couplet 12 of this Kasida, where the word The value of authority (a) is unknown. The value of authority (b) is naught, since the name " " Muhammad bin 'AH " is in couplet 12 itself given ; and in c. 19 the word Khwajagi." " rather than to " a word that would refer to " KJiwaja Kivamu-d-Din Haji Kivamu-dDin." :

SEP 8

1988

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