I CM = CM I
CO
ICD
m
THE
DIVAN-I-HAFIZ.
Drink wine (of love for God). For, neither by acquisition nor by choice the being a lover (of God)
is
;
Me, this gift reached from the heritage of creation.
Ode 374,
c. 5.
THE DIVAN, WRITTEN
IN
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.
9
i?
M 8 1 9
CALCUTTA
GOVERNMENT OF 8,
:
INDIA CENTRAL PRINTING OFFICE, HASTINGS STREET.
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
is
the beholding of Thy beauty and beauteousness, angels is the viewing of Thy face.
all
the fourth heaven
Like the seventh earth
left
is
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. :
5.
If
a piece of rose-conserve (a kiss),
When, from
On
O
Thy
this sickness (of love for
lip,
soul-cherishing, give
Thee), escapeth
my
me
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
i.
.
(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.
In
:
the clay (of astonishment) stature (of my true Beloved)
Ashamed
(is) left,
shame
(is) left,
In
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 :
5.
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
of
that cheek.
life
moon
of the
sky
at
from that heart-alluring verse of Hafiz: went trickling from
as the sweat of souls
that cheek.
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
On
(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
I
give, like the (contemptible) dust,
my
and
soul
:
Sometimes,
like the
(amorous) duck, with water
quench the
fire
of
become the (gleaming) water
of
(of tears),
I
love.
me, as a slave of
If
Ever as a welcome,
O
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.
i.
On
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)
:
i
(t)
5.
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,
I
weep
4F2
THE LETTER ZA
The Letter 343, I.
From
589
Za.
(343).
O
Hafiz Hafiz
O
Hafiz
the evil eye, for thy good face God, (be)-^
For unto
us, all
goodness,
it
(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
it
'tis
the time
Thou, whence
5.
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
go
my
is
thy verse, and life-increasing
Hafiz means guardian.
:
!
O
Hafiz
!
O
Hafiz
!
O
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
i.
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,
To
I
:
O To
!
of burning (passion)
:
THE LETTER
The
'AiN
P
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.
i.
By
the
On
lovers, cast a glance in thanks for this favour,
That
pomp
of thee, the
obeyed king, an obedient slaVe
I
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. ;
My
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.
5.
!
:
;
To
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
i.
'1
he second
Ode 5.
Khirka.
6.
Sama'.
7.
!
Shah
line of couplets i, 2,
345.
Shuja'.
and 4 are
similar to the second line of couplets
I,
4,
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.
Of
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
5.
I
go for a cup (of wine), change this condoling, the obeying slave the obeyed king, not.
!
;
am
;
Me, from the masjid to the tavern, love sendeth friend arrived hath the companion of the cup :
O
!
farewell
No
Save
purchaseth time.
skill,
:
to repentance (of wine)
!
With these goods
this,
(of skill), dull of
mine
is
market, for
naught traffic,
With Hafiz's austerity and his idle talk, vexed I am The stringed instrument, play with song and sama',
:
go
I
where
?
:
;
i.
5.
7.
The second line Ode 344. See Ode 179, c.
of couplets
I, 4,
and 5 are
si
the love-song sing.
milar to the second line of couplets
i,
2,
and 4
of
6.
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
is
:
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
On
all
'AlN
C
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
:
is
where ?"
forbidder (of is
5.
The way
of revolution (of the sphere), behold
God's
lot,
be content)
All snare and deceit,
is
;
?
(with
:
For, in every state, the best of
As
pleasure's goblet, take
;
wine) "
where
ways
is
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,
if
:
an existence, gift-giver and a generous one, favour-conferring.
nosity of hope's eye of science :
The summation
O
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 :
J
obeyed
3. 5,
Sama'.
See
(all
Ode
other kings).
46, c.
6.
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.
40
594
DJVAN-I-HAFIZ.
347,
renowned
In constancy of love for Thee,
I.
(347)-
of the lovely ones
am-
I
like the candle
Night-sitter in the street of
head
(life-)
players and of profligates,
;
am
I
like the candle.
Day and
night, to
my
eye, grief-worshipping, sleep cometh not
Since, in sickness of separation from Thee, weeping,
I
:
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)
1
my
patience
;
am like the candle.
me
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
5.
and
In the midst of water
This
my
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
is
like the candle.
wax became the mountain
love for Thee, melting
I
of
my
am like the candle.
Night
is
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
;
(
l
_
r
nights, to be
Oode 209, Lovely ones." " Like the candle." 445.
7.
(consuming) I the candle.
like
am,
I.
loss,
V
)
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
O
neck-extender with Thee
(in
grandeur)
!
head-exalting
may become my
Like the morning, without a sight of Thee,
O
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,
my
life
I
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
1
fire for
Thee
?
;
scatter (in like the candle-
may
:
quench the heart's
fire
like the candle.
4
a
2
THE LETTER GHAiN
597
9-
t The
Letter GhaFn.
348, I.
In the
So
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).
I
remedy
I
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: :
5.
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,
5.
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.
i
any woman connected with a man, who has more than one "
7.
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
If
fortune give aid, to
If
(the skirt)
How
I
more derived
my hand
O
draw
*
599
Letter Fa.
349, I.
'
I
(349)-
will bring
great the joy
this heart full of
!
His skirt
me,
If,
He
:
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.
No
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
is
)
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
in
Ode
349, c.
According
To
my
and,
heart,
sow
for
Him
the seed of love.
I.
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.
I
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
of
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
(I
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
is
;
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
8.
A
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).
in
THE LETTER KAF Jj
ww
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. :
To
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
5.
:
of
!
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
To
(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
is
my
heart.
A
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
am
Behold
10.
"
J'U.^*
is
my
tear be,
what wonder?
the seal of the seal-ring of
(the Saki) spake, saying
" :
Hafiz
!
my
eye.
the servant of thy nature,
"
-.
to
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
If
of separation.
t.
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,
1
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
My
I
claim
heart, the secretary of fate
Roast-flesh
;
?
and
By my
(true)
on
my
the nest
of separation.
soul
(I swear) that hath become, of separation. body, the pledge
became my heart from the burning
tion) from the
it
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.
O
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,
To
the hand of disjunction, none would have given the rein
of separation.
THE LETTER KAF Jj
352, Like
I.
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)
If
have endured the trouble of time
my hand
into
With water
I
will slay
I
my
eye,
me ?
the pain of separation
(0 Beloved
!)
and the pains
and he whose head
-
of separation.
separation
will give the blood-price
I
The
do what?
taketh justice for
From
5.
fall,
(tears) of
go where?
I
Who
he
;
state of
Who and
:
of separation.
my
heart,
utter to
I
of separation.
whom
giveth the requital
of absence, not a
for God's sake, take justice
moment
and give the
?
of separation ?
of
-
freedom
requital
is
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,
my
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-
To
3.
:
wrong done
to me).
of separation.
of separation.
607
THE LETTER KAF
The Letter 353, 1
(beloved)
.
The
!
salt rights
with thy
preserve
(salt) right,
;
for
I
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,
I
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,
I
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. ;
it
come
:
I,
tne P ure jewel) signifies
:
the jewel (pearl) that cometh forth alone (not with others) from the (oyster) shell.
am
3.
In
4.
(_rjJ (kiss) signifies
all
truth,
I
thy lover. :
a special delight.
To
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
6.
its
exceeding smallness, thy mouth that thou hast no mouth.
men
The second
is
I,
once
in
not evident; and, from thy talking, the idea cometh
line
Not that one am
;
that from the sky's sphere,
I
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
!
;
O
THE LETTER KAF
354, (0 murshid
I.
!)
if
(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
(I
5.
graceful cypress,
my
what
to the stranger reacheth,
For, thee to the dark pit (of the grave), death
O
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)
is
(this world), the
baseness.
geometrician of the sky
(rea'son)
Established so that, beneath the snare of the pit (this world), flight
I.
O
from
is
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
6.
it is
reached another,
what fear? For
instruction of disciples, there
Beloved). Yet, since instruction
Nay,
:
profit
is
the guidance of others
and
is
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).
I
|
is
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
is
Sij
iJ
this
it.
:
world, It hath six sides the south. north.
:
there
(of the true
is
no
fear.
DiVAN-I-HAFIZ.
The path
of
attacketh
reason,
the
deceit
of
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
!
O
Jo
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.
My
limit of excess.
:
In the last breath (the agonies of death), appear to me; seeing Thee which wine is the source of lasting life
my
six sides.
life,
which
is
a deposit,
I
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).
i
I.
design for
If
my
destruction, thousands of enemies (Shaitans, intent
ing one astray) make, thou (O perfect murshid
If
!)
be
my
friend (and aider),
upon lead-
of enemies,
I
have no
fear.
Me, hope of union with Thee keepeth alive not, from separation from Thee a hundred ways, fear of destruction :
If
is
mine.
if, from the breeze, Thy perfume, I perceive not, like the rose my collar I make. rent time, (after)
Breath (by) breath,
Time
On
account of
Thy image, go
to sleep
In separation from Thee, patient
5.
was
never my two eyes 'God forbid my heart,
Thou strike, ('tis) better than the Thou give, better than the antidote
If
a wound,
If
poison
by the blow of Thy sword For, verily happy is my soul in this that
My
slaughter,
The
rein, turn not.
My
head, the shield
hand
I
4.
5.
plaister of another of another.
everlasting life : a sacrifice for Thee.
if
;
me
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
is
!
keep not back.
Thee, as Thou
To
!
poison,
well.
two eyes j God forbid that
For another (giveth) the plaister For another (giveth) the antidote.
strike, well.
Thou give,
my
:
41
2
my
6l2
DiVAN-I-HAFIZ.
356, I.
If,
By
(357).
Thy street, the power of arriving be mine, the fortune of union with Thee, to foundation arriveth
to
...
From me, took From me, took
my
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.
my
heart,
Battered with ill-fortune, life, I obtain that moment when, with the sword of grief for Thee, slain
At
and heart
soul
5.
(the true Beloved)
!
in
Thy
I
become.
presence, what sin have commit-
ted,
That, accepted, becometh not the devotion of me, heart-bereft at
When, Have,
I
go
in
Thy
door, without resource, without gold or force, of egress or of ingress.
where
?
I
do
what ?
I
am
how ?
grief of time's violence, sorely
Remedy,
vexed
I
I
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. !
I
no way, the path
For, from
Hafiz
?
;
:
what ?
THE LETTER KAF
357, I.
o
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)
My
is
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
am
and, of the
:
ashamed.
I
(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)
5.
It
may be not
sin
I
am vexed
From thy presence, By the aid of God's
When, through austerity
ing
'tis
of answer,
I
ashamed.
turned not away I am not
time,
why made
second line add " For, we have ruined
face
:
ashamed.
I
not increase of love
my shame
1
That
time,
why
spent
I
in vanities ?
that, of his un-upright conduct, so
ashamed as
I,
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,
I
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
my
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
5.
and
and
To the
To
ashamed.
grace, of this threshold,
such a degree, reached becometh.
4.
;
a life-time since
To
From
!
:
That
3.
not
God
;
For, of question
I.
am
to
through His compassionate nature, the (true) Beloved asketh
that,
my
I
Thanks
his vexation of question ,3nd
6 '4
DiVAN.I-HAFI?.
Beneath the If,
of
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
my
it
it
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
of
Hafiz and of
this (his)
(of
life)
of
Khizr
poetry (lustrous) like water,
ashamed.
7.
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.
O
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).
O
Lord
Make
!
this fire (of separation) that within
cool
me
give
(to
my
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. !
5.
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
To
1.
!
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
In
wakf kardan,
to dedicate.
into ihe
fire,
that fire became,
by God
s
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
of
is
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.
By
most great name "
(a)
name, Sulaiman and his Vazir, Asaf, derived
(b)
a
of
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)
of
good
(g)
names
c.
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
by
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,
is
:
(i)
Talisman
(tilism, tilsam,
wise magical) It
:
preserveth from
and
talsam)
.
I
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
is
art.
(b)
invoked names.
(c)
the burning of perfumes.
:
THE LETTER KAF
how
In this fashion a verse
A
pearl (verse) of this sort,
to utter,
none
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)
i.
ii.
374, 384, 385, 388.
i.
occurs in
Ode
591,
c. 4.
of
Hud.
and
DiVAN-l-HAFIZ.
359, i.
To
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),
my
tears
I
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. :
On
5.
dash not the
thyself,
fire of
Or, over the
fire,
On
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). :
;
I.
In the second
(a) of the true
the path Beloved.
(b)
murshid.
(c)
3.
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
5.
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
To
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,
An
I
was
in
O
thought of that couplet that uttered
elephant-driver on the bank of the river Nil
" Either
remember the customs
of
:
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."
7.
Hindustan
signifies
:
the elephant. (a) the native-land of a holy traveller's heart, whence love springeth. (b) all its
A
poet saith
:
parts, poureth out
its
Then, on his body,
it
falleth
and, on
;
mysteries.
:
"A
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
to
have mourning.
Either be not a lover g.
:
;
or
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.
4K
z
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
O
Hafiz
If not,
is
my
(of paradise).
thou have the meaning (of mystery), it, bring; naught is the claim save question and answer. !
if
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
O
THE LETTER KAF
360,
(3
6i).
O
(cool) breeze of the north! the breeze of good news, thou That, us, at union's time, reacheth.
I.
O
God protect thee messenger of the bird-place welcome Come come !
Welcome Salma
is
!
!
where
Our neighbours
?
In
!
is
who
is
how ?
Void remaineth the space of the banquet-hall
5.
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
2.
:
?
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
O
I
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
is
is
in
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
is
Before her, what state doth who is the dweller ; and
the tree Salam),
Time bring ? In that who layeth the couch
of sleep ?
4.
Our neighbours, where are they T what Ritl (i quart). See Ode 315, c. 2.
5.
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)
O
Hafiz
Sweet,
9.
JU/
!
is
^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,
I
beheld thee
God Most High may cause
!
:
is
at
;
!
and the essence
of perfection) signifies
:
perfect, the eye-wound cometh not.
my
desire,
1
arrived.
to turn the eye of perfection (the eye-wound,
and the source
of dis-
aster).
That
is
To
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
O
^
(358)-
Thy form and
heart with this
my
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
is
!
greater than (Thy beauty of) the other (preced-
ing; day,
To Thy 5.
My
glorious face, one cannot
Thou
heart,
hast ravished
;
my
compare (even) the soul,
Since wholly grieved we are, of the
Hafiz when
On
in love's fold,
I
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.
I
3.
4.
draw)
heave ;
signifies I
:
draw out
;
I
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
is
is
?
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).
4.
The
cypress.
7.
-i^.
JU. jf*
g.
The
first line
See Odes 108, 145. (the seal of the eye's seal-ring).
may
be
:
(a) "(I swear),
O
Hafiz,
" Thou
will
if
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
j
is
read
^2 5
THE LETTER KAF <*S
363, The
t.
(362).
world-possessor, defender of the faith) perfect sovereign Muzaffar, king, just-doer:
:
Yahyatin
O
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:
To
hending.
On
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
O
I
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
in
:
the (power of the) king of the world
is
the partition of subsist-
ence,
For thy
1.
2.
livelihood,
Yahya was the sixth of The first line may be
make no
useless thought.
the Muzaffar dynasty (1353
1430,)
See Ode 505,
c.
n
;
506,
c. 8.
:
O
4.
On
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)
5.
The word "Hindu"
6.
a black slave. dark mole. See Ode 45. sama'.
zamzama.
woman.
woman (widow)
(b)
(the black
299,
of a
dead man.
Makka.
man
of
Hindustan)
signifies:
c. 7.
4L
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
;
:
O
breeze of the north
(cool)
come
!
for, for
:
O
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, !
O
die
I
!
:
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.
5.
(O Friend
On
!)
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.
1.
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
I
perceived; and by the lightnings of union,
overpowered became,
O
O
north breeze!
and searcher,
of glories
O The .
murshid
'tis
1
come;
for, in desire for thee,
I
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
my
beloved
!
stand,
:
*
For .
made
north breeze
and
5
perfect
am
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)
2
I
*
*
The eye hath seven
*
screens, called : 'he natural screen growing out of the skull, which protecteth the eye from injury. '
c)
JXi^,
isuJo
ie
m embrane-screen.
the latticed screen.
It is like
a
net.
O
THE LETTER KAF AF In
my
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.
I
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.
t
may do
it
It
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
^
is
it
is
a horn outwardly black, inwardly resplendently white it, appeareth through it.
like
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)
O
friend
eye),
(b)
I
!
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
I
good
qualities (of the
I
At
first
''The sayer of
:
"The powerless
spake saying: said:
Beloved
;
or of the murshid), every sub-
uttered,
Every one who heard, said he!"
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
is
not
and
of
:
In the end, in (attempting) the acquisition of these excellences, the soul con-
sumed.
On
the head of the gibbet, this subtlety, sweetly singeth Hallaj Mansur "Questions (of love) like these, of the Shafi'i (order), ask ye not."
:
I
5.
I
have given
my
heart to a Friend, bold, decorated, arrayed,
Agreeable of nature, laudable of disposition. intoxicated (obliquely-looking) eye, ing (retiring to solitude)
Like
Thy
I
was
at the time of corner-tak-
:
like
Now,
Thy
(inclined) eye-brow,
I
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.
2.
At
4.
Hallaj.
See Odes
Ask ye
:
(a) of love, I
am God and
(4)
of
of
dragging
aught save
66, 123, 138, 139.
not questions
"
;
;
holy and great
is
my
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
is
in
at
is
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,
O
Nuh's deluge,
Thy
I
629 beheld
;
picture ever declined not.
O
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
:
!
I
THE LETTER MiM
^3 l
f*
r The
Letter
366, I.
from
If,
my
Mfm.
(442).
hand, there arise (the chance) that with
my
heart-possessor
I
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)
;
!
on
my
lip,
thy
(In this vain desire) perchance, distraught thee, night to day,
I
To
the moon, (like one distraught)
To
the intoxicated, thy (sweet) lip gave sugar
I
place
lip,
toxicated) eye, wine Through exceeding disappointment, neither
;
my
become.
shall
utter speech
and
;
sweet
For,
life,
from love of
in sleep, the Pari,
;
take.
I
see.
and to the wine-drinkers, thy
(in-
:
am 5.
I
with this (the wine).
(Such a one)
am am I
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. ;
5.
;
!
See the Kuran, Sing.
<.?;>
>
plur.
..
i
"
lii.
SJ*-
See dde
20.
v^jf*- (Persian), Jy*-
"
'
S>J^
25, c. 2; 416,
c.
(Arabic).
"
4; 475,
c. 8.
Thy grace,
632
DIVAN-I-HAFIZ.
Not pleasing appeared the writing pressed
A
of every one,
who a
versified picture, ex-
:
rare partridge (lustrous verse),
I
take
;
for swift
is
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.
my
!
O
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. ;
7.
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), ;
O
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
!
is
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 ;
On
the
first
day
(of eternity
all.
without beginning) when, of profligacy and of love,
we
Its
boasted, condition was that, (no path) save the Path of this
place (this world) where the
The
masnad
of
way
(of love),
we
tread.
Sulaiman goeth to the wind
(of
destruction),
Pleasant,
it is
not
we
if
suffer grief.
Best, that
5.
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
we
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
We
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
is
no path to the turret of the palace of union,
Our head, with the dust
5.
In
my
Then 6. 7.
9.
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
On
the
What
How
of the
young
to
;
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
in
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
To
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
2.
left
the tribe
the
What
1.
who was
chest?
Arrived hath the season of Nau-riiz
5.
;
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
my
tribe
forgiveth
what
!
After knowing the extent of their tyranny, this is fit to be forgiven. 4.
The
5.
My O
;
full
the
limbs had held the mysteries concealed,
my
;
my
mysteries; and though
my
became the informer.
wonderful deed
!
if
silence uttereth speech
For these are months, by the fulness,
To
is
;
;
tear revealed
tear
6.
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
is
pleasure.
us, poor, centreless, resourceless, the pleasure of spring of the snare.
is
unlawful,
Our
heart
is
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. !
:
O
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.
7.
O O
8.
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
is
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
is
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
is
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
5.
On
my
I
:
seek
on^
I
make.
of joy, retirement
I
make.
the cup's circulation, remedy ye
If,
"
said
make ?
;
If,
I
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),
I
Spring, repentance-shatterer, arriveth
By
my
my
brain
state
is
very
difficult);
:
tongue, passeth the tale of Thee, it (the tongue) with wine, rinsing,
of purity,
make.
I
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
I
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
is
jo.
If,
On
5. cl>
take
(at)
again,
I
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
my
make
?
I
make
?
For,
why do
raiment, rent
the Beloved, a kiss ;
and
life,
I
.
it
make.
I
take,
twice
account of its want of purity, with wine, ei-i"' (the throne of the rose) signifies :
(the tongue)
I
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)
I
of the King's assembly, like the rose-bud with laughing lip, :
from the ruby
Young
4.
I
but
way and usage
the
memory
cup,
;
(lofty) sky, loftiness;
The reprobation
To
I
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
we
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.
If
;
:
Minstrel
So
since in thy hand
!
is
hand-waving, we may
that,
I
a sweet instrument, a sweet song sing sing the love-song, and dancing, our head :
may 5.
O
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
It
!
;
glance,
we may
cast.
Of reason, one boasteth another idle talk weaveth Come before the just Ruler (God) these disputes, let us :
;
cast.
:
If
the paradise of Adn, thou desire, profligacy)
So
I.
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)
3.
Into
bitter,
holy traveller. strong wine (of real love) rose water
fU signifies Sama' ( jU- ) joined with
4. <J"j*-
Sama'. 5. 7.
is
poured
to
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
O
(true)
Beloved
!
with
Thy
face, Illumine
That, before Thee, the love-song
I
r*
our assembly,
may ohaunt
;
and
at
Thy
feet,
my
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.
64
DJVAN-I-HAFIZ.
371, Times
i.
have said
I
;
and again
I
(
37 o).
say,
That, heart bereft, not of myself, have
I
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.
is
I
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
I
seek.
the patched (darvish) garment, (the drinking of) wine, it
(from
off
the darvish garment), the colour of hy-
wash.
1.
See
2.
Before a mirror, they place a parrot
The
I
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
is
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
by
(
f***
)
is
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.
is
for verse
laudable
;
for
sake).
such praise
is
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
Of
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.
3.
The second line, see Ode See Ode 408, c. 4.
407,
c. 3.
THE LETTER MlM * From another place God)
(cause),
is
64!
the laughing and the
weeping
of lovers
In the night (through union with the Beloved),
(through separation),
I
I
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."
To
:
:
(of
:
:"
DiVAN-l-HAFlZ.
372, I.
A thousand
breaches
Come, so that, out
(of
my my heart)
thousand pains,
(of
mine)
Ho,
in
faith,
I
(378).
Thy dark eye-lashes, Thou hast made: on account of Thy sick (languishing) eye, a
with
may
pluck.
O
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
I.
Jfy*
(eye-lashes) signifies
of recollection of
Thee,
I
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)
O
Lord
Come
!
for those sins that
from
me have issued, hath arrived Thy order for my
respect of those sins,
for, in
:
a breach
is
in
my
faith
destruction.
through the beholding
of
Thee.
From my (ii)
O
path, I up-pluck the thorn of sorrow from the foot out-pluck the thorn. my slave through sins in moments, thou hast !
and
to
Me
;
that,
from
it,
withdraw
my
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)
go
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)
I
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.
O
:
In the Fawa,id-ul-Fawaid,
is
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
j*
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)
(I
humble companion,
place, the Friend (God) choose a stranger,
my
5. If, in
in place of the Friend,
Sabahu-1-khair
and the
:
For, the world's sovereignty, love's
If,
justice
I
choose
my
life,
it,
deem.
I
He
is
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
in
ration
sweat
like the rose,
became through
I
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,
my
in
heart,
memory
is
of
God,
no fear
is
mine
of
my
sins.
ix.
5 ; xiii. 7; iv. 30; viii. 29. from Thy memory) (went u^-JjJ of forgetfulness
is
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
7.
iK
(rose) signifies
The
(_yjjijli
in
Ode
366,
^b
c.
9 ; and
is
taketh sweat
The
allowable.
to the
mansion
of forget-
there fully explained.
is
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
O
!
and from That
O
!
this whirl-pool, this
sweat-drowned one bring
forth.
is
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.
c.
n.
2.
THE LETTER MiM
373, I.
645
r
(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
my
life, '
(Falling)
the dust
in
covenant (that
Contemptible
How,
;
for
a
precious foot, I
counsel-utterer
To
if
!
displayed fidelity)
I
am, Love's wealth, behold I am.
for
the
!
through desire of safety, sake of ease.
I
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
(I
swear) that the covenant
I
I
bring,
not,
:
The second line may be By the dust of Thy precious
useless), intoxi-
is
how may
Hafiz consumed; and that Beloved, heart-cherishing, spake " When his heart, I wounded, a plaister, I sent." Saying
2.
;
face, joined to love
Sate, in the corner of safety for the
5.
(I
broke not.
atom though
Thy
'tis
Thy
had made),
like the
in desire of
Bring wine
I
of
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
i.
(370.
!
Of Thy
I
am:
I
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
O
5.
Me,
:
!
For, neither by acquisition, nor by choice,
Drink wine. this gift
reached from the heritage of
;
P.
me, for profligacy or for ill-fame, censure not For, from the Court of Fate, pre-ordained was this.
Fakih
be
I
is
the being a lover
:
creation*..
chose not travelling from my native land, In the love of seeing Thee, desirous of travelling am.
I,
who,
my
in
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
I,
am
I.
shattered
and battered Khizr. auspicious of foot If
O 10. In
!
Thy eye-brow
Before
Thy
5.
I
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,
2.
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,
4.
!
am,
if
respite
Zulmat. See Ode 35, c. 10. Fakih signifies a theologian. See Ode 179, c. 6; 359, c. 3; 371,
me
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
is
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
5.
From hope's
To
in
back, what a rare picture established the mansion of non-existence !
cloudlet, he
his seeing eye,
it
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."
1.
become; and
from repentance, thou
profit
See Ode 360, c. 3. JUji. Glad tidings suddenly safety (from calamity) descended upon the abode !
To
thornless tree in the Beloved's abode). God is praise for the favour of a praise that
Favours
is,
in excess,
of
Zu-Salam (which
from the confessor
is
a
(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
;
is
and, from
his charge.
it,
of
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
O
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
is
better than the
kingdom
See Odes 144, 176, 199.
In Arabic, are i
;
wine
of the bulbul, garden-singer, of Jamshid.
Like the bird
g.
of
(the world)
:
and the second
lines of couplets 3, 6,
and n.
of
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
I
From
O
the reproach of the ill-wisher, alas I beheld not Thy face not mine is the (gleaming) mirror, with (dull) iron what !
When,
Do
like this,
thou order
When
may
:
what may
:
I
do?
I
do
?
do
?
from the hidden ambush, leapeth the lightning of jealousy, for
I
consumed
of
what may
harvest,
;
If
with a lamp (on the path of travellers) Tur's not a little assistance,
Do
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
is
"
See History
Nama, by
of
O
luminous eye!
the house of
In this desolate stage (this world),
Afrasiyab.
I
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
6.
do?
:
If
(For) the
5.
1
?
admonisher! go; and at the dreg-drinkers, carp not:
This, the work-orderer of Fate doeth
5.
do
lily
what may
When
I
Persia
my
my
heritage
dwelling,
what may
my
blood
make I
:
what may
I
do?"
:
why do
I
make
See
Ode
?
by Malcolm and by Clements Markham; and the Shah
Firdausi.
Wadi-i-Aiman.
do?
202.
40
DIVAN-I-HAFIZ.
650
377, i.
with the sword
If,
not
He
tyranny),
(the true Beloved) slay me, His hand,
I
seize
:
upon me,
If,
(of
(377)-
this
arrow
He
strike, obliged
I
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,
O
Sun
morning of hope (the true Beloved) come forth hand of the (dark) night of separation, captive am I.
of the
For, in the
O
5.
!
Fir of the tavern (the murshid excellent and perfect) justice)
By a
:
!
come
to
my
cry
(for
:
draught,
me young make
;
am
for old
I.
Last night, by thy tress, I ate an oath, That, my head, from off thy foot, I will not take.
O
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
;
I.
I
seize not his
hand
;
because his slaying
In the end, of good counsel.
of the world.
He
is
me
is
wiser than
the comprehension of the advantages of faith I: whatever He doeth is the essence of good
and and
Otherwise If
4.
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
>
5.
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.
c-
8.
;
;
THE LETTER MiM
651
/*
(For fearful contemplation and manifestation,
I
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.
if
thy khirka of piety, (hard as iron, void of tenderness) consume :
a (consuming)
fire
See Ode 88; " Bird" see 410, See Ode 124,
I
became,
c. 2
;
4.29, c.
I
should kindle
2; 439,
c.
I
;
558,
it
c'.
not.
8.
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
my
In
and behold how
;
my
soul,
Thy
I
surrender.
heart-alluring tress
is
so (in dwelling)
that,
When
(from this vanishing world) bed.
On
the threshold of hope of Thee,
That Thou mayest
cast one glance
I
I
;
pass,
my tomb becometh
the (dark) violet-
have opened my eye, from Thy glance, me Thou Thyself casted-
est.
O
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
!
my
am
I
!
the slave of the
man
of vision,
who, notwithstanding his black-hearted-
ness,
Raineth a thousand drops
(tears),
when my
heart's pain,
On
I
recount.
every side, our idol (divine bounty) displayeth splendour This glance that I keep glancing, none seeth.
If
;
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
4.
The
word " thee" refereth to "the crowd of griefs."
5.
The
2.
I
first line
am
may be
it is
the dark violet bed.
:
the slave of the
ness,
tress,
man
(the black pupil) of
my
eye/who, notwithstanding
his black-hearted-
THE LETTER MiM
379, I.
Since on
my
head,
Fortune became
fell
my
653
(381).
thy auspicious shadow,
slave
;
and prosperity,
my
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 ;
5.
From
My
that night when, into
beperfumed
my
I
take
(I
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
8.
This
swear) that out from this street,
!
Ode
Asaf.
(I
I
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
i.
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
i.
Kuran) The King's That is
me
the preservation (the small
:
:
Saki
The
A
!
come
;
cup, give
;
I
for
am
I
and the oath,
;
from effective fortune's
for,
desire that
slave,
I
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
;
5.
O King
!
if
to the ninth
heaven (God's throne),
I
I.
cause the throne of excellence
to reach,
Of
this majesty, the
purchased
slave,
am
I
;
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,
I
On whom, may
my
up-pluck I
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
4.
Khizr.
See
Ode
9. Alast.
See
p. 5.
second
See Ode 396,
c. 3.
the founder of the Sufis.
:
3.
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.
I.
it
will bring.
From 10.
wretched one.
c.
I.
See the Kuran
cviii.
I.
?
THE LETTER MiM
655
j*
Since, in the King's name, the sphere framed the Pleiades,
Verse of
pearl,
wherefore make
I
not
Less than who,
?
am
I
?
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
is
naught,
desire of (flight to) the (lofty) dwelling of the Simurgh.
praise of thee,
my
verse subdued a hundred countries of
:
Thou mayst say
that
my speaking
tongue
thy (cleaving) sword.
is
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
I
perceived
joy gave
;
me
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.
my
ruler
many
a strife
For the capture Lean,
if I
be, or
O
;
of the ninth
heaven
!
of
my
if
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
is
;
;
(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~.
On
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
:
is
By
mine.
the market of purpose of these deeds:
Neither splendour, do
With
is
I
boast
soul, the friend of the
God, witness to this
is
;
nor ease, do
I
purchase.
prophet and of his offspring,
the Lord,
my
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
my
I
city,
go
and,
;
and the
work (how
life's
at least that
is
it
will
union
veil of
trouble,
pass
;
how long
be
shall
I
will
it
not be
why should I why should I
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
(*
I
shall be.
I
shall be.
:
show
fidelity)
is
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),
5.
The being a lover and a will strive
I
Again,
Of the hand If
1.
That
was ever my way my own work
heavy with sleep
my own
;
in
;
and
secret-keeper,
ashamed
I
shall be.
I
shall be.
of resourceless work,
perchance, the grace of eternity without beginning
!
At Yazd,
I
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
2
;
and
5, 6,
and
7
Ode. form kitabands.
is
go from
this
shall enjoy
;
vanishing world to the lasting world, where sovereignty with the true Beloved in ease, remain.
and
6.
Against fortune,
7.
The change
I
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
my
grief.
I
658
DiVAN-l-HAFIZ.
382, I.
From
(445).
wherefore seeketh thou peace, when, to the intoxicated, an invitation
us,
we uttered we uttered. :
At
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
:
If
thine be belief (of
O
Saki
A
my
word);
if
not, this
we
was the speech,
uttered.
by thy eye, ruined (intoxicated) I have fallen. But, calamity that cometh from the friend, to it, a thousand welcomes^ !
we
We
"
said fruit
:
"
stature
Thy
is
the (lofty) box-tree
much shame
;
it
bringeth to
:
(To the box-tree),
this similarity
why made we
;
and
this
calumny why
that)
5.
uttered.
(is
it
we
uttered
?
we
uttered
?
me
thou forgive not, thou wilt at last suffer regret, In thy heart, keep this matter, where (a complaint) in thy service
If
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)
of
we
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
O
Hafiz
!
fire
;
:
we
I.
^yiftlo (6)
6.
!j
ui-^5Li signifies:
ask
for safety. to bid farewell to safety.
(a) to
In mistake, his tress
I
called the
musk
of
Chin and the musk-pod
of
Chin.
uttered.
THE LETTER MIM
383, i.
659
f"
(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
am
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
5.
I."
is
of mine.
ill opinion of me (Hafiz), stained but pure of skirt
am
;
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
I.
!
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
I
wonderful cherisher of the mean
is
the water
fellow way-farer, where, that, from this land,
and the
my
of
mine
am
?
I.
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
1
'
upcast
4.
Khirka.
5.
From
See
Ode
will
I.
124.
the world of order
and
into this transitory world.
of holiness,
How
have
and from the order I
forgotten
my
of
God,
I
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).
I
minstrel
where
is
?
So
I
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.
I
Now, weariness
I
of the (useless) disputation of the
(outward) college, hath
my
:
Once, awhile, (only) the service of the beloved (the perfect murshid) and of wine I
(of love)
In time, fidelity
That the
5.
tale of
The black book
By
was where ? The cup of wine, Jam, and of Ka,us, and of Kay,
bring,
may make.
I
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
To
will do.
of
I
fear not.
morn
(the
breeze from the
plaints of the night of separation, that one, auspicious of fortune, and
happy
east),
where
?
So
of foot (the murshid),
I
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^ ;
4.
Kay
signifies
Kay Kubad,
See Clements Markham's History
of Persia.
will
make.
66 1
THE LETTER MIM
385, i.
The dust
of
O
that
happy
my body
(388).
the veil of the (true) Beloved's face off this face, the veil I cast!
is
;
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
To
:
;
Manifest,
it is
not
wherefore,
Regret and sorrow
that, of
have come (into
I
my own
this world)
work, careless
I
;
where,
I
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,
5.
whose dwelling and abode
I
is
am.
the spectacle-place of the Hur, why is my native land ?
In the street of tavern-haunters,
If,
from
my
heart's blood, the perfume of musk issue, for fellow-sufferer with the musk-pod of
Have no wonder deer),
I
;
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.
1.
The human body
2.
Rizvan, the gardener of paradise. (mixed) signifies
4. (__^JL^J
composed
7.
8.
(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
c.
26.
a taper may mean with streams of guttering wax.
of
:
is
In glory,
Haz
(by beholding
God
in his heart) eclipseth all other
men.
(in
death)
I
quit this
662
DIVAN-I-HAFIZ.
386, i
If
.
the dust of the sole of
(With
it)
idol's foot
my
give aid
;
on the tablet of vision, a dusty line (whereby I
increased), If in
(422).
desire of
draw
will
my
life,
That very moment,
my
may be
vision
:
His order reach me, a moment,
my
like the candle, in
life (a
sacrifice for
Him)
I
surrender.
If
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.
5.
Overwhelmed
in desire of
That, through (the violence (the wave) may cause.
For the consolation
A
Of that
the
of)
of lovers,
great covenant, gave; and
wave
Thy two
my
I
became
of
my
;
and my hope
tear,
me
is
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),
me
convales-
cence, that perfume giveth.
With
the description of
6.
7.
From such a
one,
it
is
tress-tip, used to go of the musk of Tatar, I
Thy
Hence, even the associate
4.
my
(lustrous) verse
am.
not proper to shake {in pride) the skirt.
The second line may be They (Fate and Destiny) confirmed; and they :
Great
it
me, turn not away Thy head and think when, night, through grief, my hand in prayer, I uplift.
To-day, from
O
Thy embrace
effects
hath the night of sorrowful ones.
(the
two
tresses)
my
rest took.
;
THE LETTER MiM to-
Hafiz since His ruby lip That moment when to the !
life
10.
is
lip
the dear soul to me, (of the true Beloved) I bring
(as)
my
soul, a (lasting)
(mine) will be.
The second line may be That moment when to
:
be.
the lip (in agonies of death) the soul
I
bring, a (lasting)
life
(mine)
will
DiVAN-l-HARZ.
664
387. i.
the
Now,
of the time
good counsel
my
That, to the wine-house,
I
chattels
Save the goglet and the book mine
see in that, and happy I betake ;
sit.
no companion nor friend may be
(the Kuran),
:
So
that the traitor- watchers of the world, seldom,
The cup That
of wine,
take
I
may
and, from the hypocrite, far
;
of the world's creation, (only)
is,
I
see.
go
I
:
pureness of heart,
Since, in the stained khirka, rectitude I boasted ; Ashamed of the Saki's face and of the coloured wine,
am
I
choose.
I.
i
5.
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
is
My
my
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
my
!
!
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
I
be the tavern.profligate
These, that
4.
Khirka.
9.
Asaf.
10.
See
See
j&* (goods)
Thou
Ode
Ode
seest,
I
or
;
am
;
if
I
;
it
my
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.
I
am.
keep not
:
:
!
THE LETTER MiM
388,
665
I
(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
i.
!
;
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
?
we
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.
;
in
5.
Of our If,
If
stained, woollen, garment,
with this excellence and
skill,
shame be
From That,
that,
from
this
ours,
we
take
we
take.
we may
take.
the reputation of miracles,
the value of time, the heart establish not
Great the shame
we
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
i.
Khirka.
4.
Kalandar.
g.
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.
(O
Beloved
true
!)
that
covenant
that with
Thee,
in
the Wadi-i-Aima'n,
(eternity without beginning), I established, Like Musa, sayer of " Let me see," to the appointed place (for inducing the
we
ihram)
From
the turret of the ninth heaven (God's throne), the beat:
To
drum
take.
of thy fame,
we
the roof (vault) of the heavens, the guidons of love from Thee,'
we
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
To
10.
at the
!
not
we
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.
;
of
Thy
c. 6.
street, for glorifying,
on our head we take.
we
:
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
of
pure nature,
we
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,
5.
we have
are our (blood)-stained tears, yet,
For despatching (them) to Him, one
To
fold,
On
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
we
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.
I.
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,
am
I
;
and
no place
I
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
If
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.
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.
6.
In the wind's path, a lamp is easily extinguished. ready to go into effacement.
8.
By
the manliness that
is in
friends,
scratcheth another's heart, point, heart-stitching,
That
I
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).
is
By
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
I.
The ease
f
(389).
abode and
this desolate
of soul (the true Beloved),
I
669
seek
:
(this
world),
-
I
for the sake of the
Beloved
:
I
go.
I
go.
I
go.
-
I know that to such a place the stranger findeth not the path, the sweet perfume of that dishevelled tress,
Though
To
go
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),
my
heart took
:
I
bind up
;
and
to the
Land
of
Sulaiman (the lasting world) I
5.
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), ;
A
!
I
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.
is
restricting of stages, like unto
is
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
of
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
of
God.
who opened the hand Ode 370, c. 9.
See
of
liberality;
and
DIVAN-I-HAFIZ.
?
In His path, like the pen,
With If
if
on
head it is necessary and weeping eye,
my
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
To
(That) like a mote, in love for Him, the lip of the fountain of the resplendent sun,
To
And
out from the desert, I take not the path like Hafiz with the constellations of the Asaf of the age Along
6.
I
The
I
I
will
go
;
will go.
if,
pen's head
is
the nib, whereon (in writing)
it
moveth.
I
go.
THE LETTER
392, i. .
MINI
671
I
(395).
In the tavern of the Magians, God's light
This wonder, behold
O
what the
!
Lord! the dreg-drinker of
The
light
this
is
wine-house
and the prayer-arch
kibla of need,
and where
;
of
is
who?
who toyeth with a
a profligate, and one dignity of being a lover, the instruction of Thy grace, all
O
King (commander)
of the Hajj
Seest the house (the Ka'ba)
5.
Of the musk
Khutan and
of
;
From Far,
how and why,
is
thought (from realisation)
(0 true Beloved
!)
verily,
;
I
see.
1
see.
(naught) less or more
this question
the tress of idols, musk-loosening (perfuming)
is
:
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
I
mistress
and God's house,
of the
see.
I
to me, boast not of dignity.
!
see
I
For, his door,
prayer
The
By
it,
I
I
will
:
I
see.
1
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,
my
To whom,
shall
Friends
!
For, him
2.
The Kibla
fancy a picture of I
utter
Thy
at Hafiz's glancing, carp not crowd of) the lovers of
the
Ka'ba
of
Makka;
and,
in
grace,
face way-Iayeth
what things within
of (the
is
Thy
God-^
is
see.
I
see.
I
see.
:
this veil (of thought)
every Masjid,
I
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
in
!
we is.
strive
" :
With
soul, let us
listen.
In none,
is
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)
;
:
O
we
sell.
'lis a pleasant air, joy-giving. God send One of gracious form, to whose face, wine, rose of hue,
One Of
5.
bewail
we
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&*>.
we
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
I.
!
In the rose-season, the bulbul maketh chahchaha (chattering).
mughan"
for
:
THE LETTER MiM
394, I.
673
f*
(403).
Last night, with a torrent of tears, sleep's path, Thy down, a (vanishing) picture on water,
In
:
I
dashed.
I
dashed.
view, the Friend's eye-brow; and the consumed khirka the memory of the corner of Thy prayer-arch (eye-brow), a cup
my
To In
dashed
I
In mernory of
:
form of the idol (the true Beloved) displayed grandeur on the cheek of the moon, a kiss, 1 dashed.
sight, the
my
From
afar,
;
On
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
On
the workshop of
To
the words of this ghazal, the cup uptoook I uttered and pure wine,
This song,
Every bird
my
of thought, that,
Happy, was the time In respect of (long)
Khirka.
7.
Whenever
Thy
of
life,
from the curl,
I
.
yJJ
j
to way-lay
4. 5.
,,
6.
...
I
dashed.
;
I
dashed.
of desire,
it,
with the fancy of
;
I
Thy
tress,
penurbed,
I
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 .,
I
:
Hafiz and an omen of object and and of (great) fortune of friends,
paint a picture on
jJ (jiaj -U.
3.
dashed.
See
i_>l
2.
Saki
it,
Ode 124. the fancy of joyousness cometh,
I
tip of joy's branch, flew,
In the Persian Text, each couplet endeth with zadam,
1.
my
dashed.
face,
sleepless eye,
;
Again, to the snare of
2.
Thy
I
dash, to cast. Jti
fl
to cast
an omen,
4R
674
DiVAN-l-HAFIZ.
395, Last night,
i.
He
I
"
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,
O
!
:
called the (straight, free) cypress.
I
He drew back friends
(401)..
:
with the truth,
heart-ravisher
In anger, his head from me,
my
an un-weighed subtlety,
!
Graciousness show that
my
What
idol grieveth.
I
thought weighed
uttered in
shall I
excuse
:
me
verse
;
I
For that nature, tender, sinless, I endure yellow (shame-) facedness, I O Sakl! a cup give, that my face rose of hue
5.
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)
O
moon, Lady
So
of felicity
!
}*+* (excessive desire) signifies
four
humours
sauda,
of the
With my
tears,
a
beauty daily increasing, prayer,
make.
1
may make.
:
body
atrabilis.
safra,
bile.
phlegm.
Idiun,
blood.
balgham,
know-
thy slave Hafiz, remember,
that, for the fortune of that
The
5.
may make.
O
I,
i-
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 "
:
:
7.
:
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
My
From
That, into the sin of
Adam
and
of
I
heave such a sigh Havva, fire
the straitened heart the sinner,
cast
I
;
:
cast.
I
I
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
;
I
On
this moving throne (the revolving sky), a draught of wine, Into this azure vault (the sky), the resounding shout of strife,
5.
There, where strive that,
I
O
is
the heart-possessor,
is
pour
(in
effulgence)
!
Hafiz
Then,
3.
They
!
since reliance on time
is
cast.
may
cast.
thy
feet,
my
;
:
passion-stricken head I
O
I
:
1
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
So
I
may
may
cast.
error and defect,
to to-morrow, the pleasure of to-day
do
why
I
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)
O
that completely intoxicated, on the girdle of Jauza's quiver, a knot
I
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
is
called arrows.
4 R
2
*
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,
my
is
Thy
love for
lip,
the form of (new)
Thy musky
tress
I
life,
established.
;
since that with this cup, like the
new moon,
intoxicated
1
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,
5.
wine-house-sitter, ease expect not I was of the service of profligates, boasted have :
For, since
I.
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
to
When,
my Beloved
Lawful to me, For, despite
7
AJJ
bow-eyebrow, joined
the kiss on the casket of
is
Thy tyranny and
Thy
I
am
?
cornelian
oppression, love and
(lip);
fidelity,
I
shattered not.
(kiss) signifies:
(a) (6)
See jJi*
of
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
I
:
.
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,
is
my
(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
f"
heart, a warrior-idol plundered and departed of the king (the murshid) take not Pity, if the grace
My
:
my hand
(and justice give
me).
To
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.
8,
:
The Beloved
When
is
called the warrior-idol, because beloved ones practise tyranny ; as is warrior as well as beloved, calamity on calamity cometh.
the beloved
do
warriors.
DIVAN-I-HAFIZ.
398, i.
From
A
the (true) Beloved,
sacrifice for
is
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.
:
!
5.
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,
is
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
my
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
is
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
my
r
(398)-
ease (the heart), a sweet idol (the true Beloved),
have
I
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
If
I
have.
I
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,
in
I
keep.
I
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.
I
have.
I
have.
hand ; and the other tip with the Friend hair-tip in this hair-tip, years, contentions (pulling different ways), Regarding
my
O
:
Hafiz when avanishing are the world's grief and That is best that, my own heart, happy
a.
Pari.
!
Ode
25, c. 2
;
366, c. 5
;
416,
c.
4 ; 475,
c. 8.
joy,
68o
DIVAN-I-HAFIZ.
400, i.
Obtained was the sight
To
fortune, thanks
Zahid if
the true Beloved) and the kiss, and the embrace-
(of
owe
I
;
and
go (about thy own work ascendant be my fortune, !
Will be in
my
(444).
to time,
;
-
also
also.
and forbid not wine and the lovely one).
the cup and the Beloved's tress
hand,
-
O
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
5.
:
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
On
l
to give the heart to the
Tranquillity (of
So
;
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
6.
yob
!
from
us,
Thy shade
(of
bounty) keep also.
AJji> (to give separation) signifies : and perturbed of heart.
to be confused
To
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 :
8.
for
;
and a flagon bring
-
also.
:
Me,
in
thy shade
(of shelter)
keep
;
off
from
my
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
is
(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.
,
To
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
of
and
of
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
is
n. The second
here connected with Asaf
line signifies
it
signifies not
also.
Jamshid but Sulaiman.
:
To
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
is
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
a
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
I
Until that, into union's snare,
I
:
no calumny, do
I
make.
bring the partridge (the true Beloved), sweet of
gait,
In
my
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
O
heart
!
this,
the
many precepts
Thou
;
6.
See
Basil. t_yj/
Ode
(JLi. (the
make.
and the arrow
of counsel that, for thee,
Thy
street endureth not
I
make.
:
didst: (by going into effacement) the lessening of our
trouble (to Thee)
4.
I
:
our trouble, the dust of
Idol! kindnesses,
make.
rising,
(tarlkat) is the tress of the Heart-ravisher
His glance
remember
More than
O
Path
of the
of calamity,
I
I
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)
"
I
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
me
of love, so that
:
this, the
world endureth not our trouble; and more than
this,
delay
in
it
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
O
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
am
am
I
;
in
I
have
Amin
I
do.
I
do.
!
I
make.
I
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,
I
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
O
!
that again me, towards Thyself Thou hast called. my existence. Merciful Protector of existence that, through age, hath relieve of the trouble of
my
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.
To
it, I
none, reveal
II. In the
Hafiz.
my
my
*
*
defects.
path of shari'at,
See Ode 395,
I
am
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
my
(feeble)
hand, the chain of the hair
distraughtness,
my
head
I
(of
Thy
am
I
:
tress) will take
;
forth.
bring
ask the plane of the spheres,
(sleepless) eye,
For, night to day, the stars,
I
count.
I kiss for this, Thankfully, the cup of the lip, That, me, it acquainted with time's mystery.
5.
Thanks many,
I
owe
to
my
(feeble)
arm
In that the strength of the man-in jurer, for the wine-sellers,
If,
What
Up
is it ?
from the dust, if
(Even)
a prayer
the duty of favour,
me
I
;
I
have not.
uttered, offer.
I
thou wilt not take,
the jewel instead of the tear,
I
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.
A
head
Hope,
3.
love's wine-house,
like intoxicated
Hafiz,
I
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
is
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,
To
none, I utter the circumstances of my heart, blood become Since that, save the sword of grief for Thee, my fellow-consoler :
Hidden If
in
my eye,
my wet
In the desire that, perchance,
I
became
me
the falcon (the perfect murshid
for
every hair.
on Hafiz's body, be a head
Thy
none.
of the air (flying
may make.
prey
Like
is
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,
I.
If
4.
Me, cherish
either
by union
9.
The second
line.
See
I
Ode
go
fleeing,
or with
a
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).
So
that me, to the
So
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
my
head
So
5.
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
So
thy
:
that me, free of the (lofty) cypress, thou
So that
So
the rose-leaf (perfume) thou mayst make,
that me, independent of face illumine
my
liver,
I
drink not,
with others, wine
:
my remembrance,
in
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
On
me, miserable, show pity and to my plaint, arrive that, to the dust of the door of Asaf, my plaint reach
So
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,
If
:
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
I.
In grief for thee,
Passed
(to the true
it
when
till
plaint,
I
distraught heart on that account that a
my
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,
of
know
that, in this
Heart and
faith, all
I
I
endured
Thy
;
away
?
!
I
is
make
should
I
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.
I
(on account of) Thy own tress-tip (is) all my perturbation Where the power that, all at once, all the narrative,
If I
I
shall
:
With
5.
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
:
O
Hafiz! hope of freedom from iniquity is none: Since fate is like this, what plan (is it that)
1.
From
grief of love for Thee,
either 2.
No
profit hath tress,
6.
If
by union with Thee,
it
it,
Thy
I will
counsel.
am
I
or
ready
by a
to die.
kiss, or in
I
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
to
me
is
Thy
my
candle (Beloved)
From
(long) tress
hand, a hair-tip of this long
the heart's
!
fire,
;
but there
is
play.
not
life.
give the order for rest. For, to-night, before Thee, like the consuming candle
I
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.
5.
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
in
face,
my
khilvat,
Thou
the horizons of the world,
illumine,
my
head,
I
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
3.
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
is
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
I
Until, by wisdom's decree, greed into prison, of myself, took
Not
I
I
:
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
my
in
What the Lord From
:
the society of Yusuf (divine grace) cherisheth the reward of that patience that, in the sorrowful cell,
I
my
!
"Wisdom " (a) the (4)
2.
3.
Lapwing. 'Anka. See
Ode
I
made.
I
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.
ii
beginning or end. and boundless mercy,
*j~
From
the divine grace
of this tavern long
He
did.
elderly head,
treasure of desire on my heart-wound, thy shade cast For, by exceeding desire for thee, this house (the heart) desolate,-
1.
greedily de-
much
This that Is
I
:
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,
He
will
pardon.
Paradise is : In Arabic jannat. Persian bihisht, minu. the garden of Eden. Paradise.
jannatu-l-'adn
fardans
mawa na'
im
Abode. Felicity.
hope is that paradise have made.
my I
may be
at this our stage,
THE LETTER MiM I
"The
repented, saying:
My
bite
I
lip,
;
because
my
Saki's
lip J will
691
f*
not kiss."
And, now,
ear to the (counsel of the) foolish,
Contrary to usage, seek desire.
I
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,
I
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,
9.
Divan (a) (6)
made.
:
I
I
council.
sahib-i-divan, the
grand
In couplets 10 and
1 1,
a
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.
I
c. 7.
4T2
DlVAN-l-HARZ.
4O8, i.
Happy
is
Saying
:
On
my "
head
(409).
and with loud shout,
:
Life's breeze
from the cup
I
(of
speak
;
the wine of unity)
I
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
I
beat
(the perfect murshid) open not the door, shall I make ?
Magians ?
What remedy,
In this sward (the world), rebuke
me
not for self-growing give, so I grow.
:
As me, nurture they (Fate and Destiny)
In the midst, behold not thou the monastery
5.
witness, wherever
He
and the tavern
am
with Him,
God
is
The The
dust of the path of search is the alchemy of well being slave of the fortune of that dust of ambergris-perfume
is
:
I.
:
am
I.
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
2.
"Ubus
signifies
I.
:
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
a
disease,
;
him not. Whatever is the zahid's property, appeareth by the I
4.
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.
am
Rebuke not Hafiz ;
The second line As in eternity rebuke
See
Ode
is
371,
for, to
no murshid, hath he given
his
hand.
without beginning, the Partitioner (God) decreed, even so
none. c. 3.
;
I
do.
Room
for
my
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. ;
O
counsellor
!
me, what counsel maketh thou, since thou knowest
That not a believer
10.
Wine, bring
that,
of the
To
the second line,
Of what use
is
am
I.
by Hafiz's decision, down from the pure
Hypocrisy's dust, with
9.
man, ease-seeking,
add
the'
goblet's grace,
I
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
On
(4").
come the khirka
of hypocrisy, off of this picture of hypocrisy, the cancelling head the (across) !
;
we line,
will
draw
we
:
will
draw
The
and the alms
offering
we
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,
we
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
5.
A
let
work,
One
day,
us do
when
To-morrow
;
if
its face,
hidden,
we draw.
the veil
shame
not,
is
it
will bring,
we draw.
to the other world, life's chattels,
(the resurrection day),
draw.
if
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
3.
8.
like this to boast
blanket,
my
foot farther
(crescent) moon,
:
why
should
we draw.
the punishment for their outward worship they will become captive; and, the pleasure of
To
paradise, 6.
is it
new
we may draw.
In the chaugan of gold, the ball of the sphere,
we
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
I
do
?
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
me
(the Beloved), love-kindling, let
see
I
cast:
I
cast.
how my day
I
pass:
On
a path, a net
may be may gain,
Since I
it
From every
I
lay
;
a fowl in the snare,
that, of that
side, love's
I
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.
;
5.
Gulchihra (the beloved), (the lover), where? and of love, where ?
Aurang
where?
I cast.
The
picture of
fidelity
Now,
in
being a lover, complete justice
An
know
I
Although
ideal picture,
that that heart's ease giveth not the heart's desire, draw an omen of immortality,
I
;
Notwithstanding that, hidden from myself like Hafiz I am, In the assembly of souls, sometimes a cup
I.
The
final
I.
w jj
f$
word
u^~>J
1.
2.
of
each couplet
to take
a pace.
dash the hand. ,,cast.
3-
5-
heave a sigh.
l
4. >,
*'*
.
give justice.
an omen.
6.
J'J
cast
?.
f^?-
drain the cup.
is za.da.rn, I cast.
(selfless)
I
am; and
I
cast.
I
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
I
may
I
give (up)
from wine and the wine-cup this, fault appeared.
that, far
from
not
sit
;
even
if,
I
;
and instead
have been
;
as an example,
leg, the zahid of the cloister place.
my
Saintly counsel, the city-ad monisher giveth me but, I know not that I will, again, any one's counsel accept. ;
5.
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. ;
I
Alas
if
!
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
i.
me
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
it
is
and the
in
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,
I
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
of
speech (the perfect
;
Fellow-sitters (friends) of
good repute and companions
of
;
lovely one (the true Beloved who the envy of the water of life ty,
The
is
good fame
peerless), with grace
:
and with
puri-
;
A
heart-ravisher, in beauty and goodness, the
Abanquet-place (the assembly of the palace of loftiest paradise, Arose-bed, its borders like the
5.
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
of
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
i.
6.
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.
;
of
:
(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
7.
g.
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)-
A
hundred times, before the dust of Thy Hypocrisy and dissimulation, aside
To
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
5.
;
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,
I.
4.
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.
7
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.
of
wisdom and
of sense
(outward know-
ledge),
For the sake
of the (true)
Beloved of chain-tress, (aside)
we have
placed.
we have
placed.
A
For our two expectant eyes, glance, make. Ever on the two corners of Thy eye-brow,
Thou spakest saying In the
meshes
" :
O
Hafiz
!
thy distraught heart
of that curl of the tress,
(it)
is
where? "
we have
placed.
THE LETTER
MINI
7 O1
I
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
I
am
that, with so
;
and
many
it
openly,
I
say
of age)
5.
In
astonishment like
this, I
went from
my
hand,
am
I.
decorated have
am
my
work's gain
that which, in respect of heart
and
I
!
:
of soul
decreased have
I.
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
:
I.
adorned
Cometh shame to me, of the wine-stained khirka, Whereon, the patch with a hundred arts of hypocrisy,
O
I
:
excellences,
candle for grief for Him, happily consume. In this very work, loin-girt and upstanding
am
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,
I
see,
none,
I
see.
:
In this wine-sickness,
Behold
!
The
(a sufi) is
the being a lover.
To
none,
I
see.
none,
I
see.
I
see.
:
like that,
The mark of one of heart For this mark among the
see.
I
:
(cup) of the bowl, the height of pleasure, take
For the fortune of time
5.
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
my
Of me, ask not
heart,
for, in
;
I
the midst (waist),
none,
I
see.
I
see.
I
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
of
my
stature), save
(weeping) eye, running water (tears), naught,
(Together are)
I
and the bark (Divan)
of Hafiz.
For, save in this ocean (of
eloquence),
The
7.
When,
capital of speech, heart-placing (comforting)
before the lover's eye, the beloved cometh,
through modesty, no glance
naught,
is
her's.
I
see.
THE LETTER MiM
416, 1.
73
I
(416).
am
Openly, I speak; and of my own utterance, heart-happy Love's slave, I am and of both worlds, free am I.
I
:
;
The
bird of the holy rose-bed
(from paradise), what shall
I
am
(paradise),
Explanation of separation
I.
give,
(And) into this disaster's snare-place,
how
I
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
5.
passed from
my
of the Hur,
and the
mind.
Recognised the star of my fortune, astrologer none Lord of mother-earth, beneath what natal star, born was ;
I
!
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
I
" :
!
my
is
naught save the (straight)
alif (
|
j
Tis
fit
;
of the Friend's
:
I
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,
2.
The
4.
Tuba. If
bird of paradise.
See
See
Ode
377,
c.
8
;
429,
c.
2
;
439,
c.
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
74
DlVAN-l-HAFIZ.
417,
The
i.
(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. !
5.
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,
To
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."
O
heart
!
thought of thy
true Beloved)
By
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
it
with thyself, (to the next world,)
;
For
2.
3.
(after thy death) the portion of others
See Ruba'iyat No. 668.
eA^
(beloved) may signify the murshid.
:
is
the wealth of gold and of silver.
THE LETTER MJM 10.
Strong
is
the (world's) snare (from
become thy If
friend (ally)
not, over Shaitan
it,
escape
75
f*
is
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
76
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
in
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), ;
is
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,
5.
(when prayers are we.
;
Sensible of the presence (of God)
The ocean
are we,
this, that
we
;
we
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.
to
do him
justice.
THE LETTER MiM
419, I.
77
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.
am
that one
The
faithful servant;
In the curl of
Be
I,
Thy
not that
it
An atom
my
I
!
slave, well-wishing,
(long) tress,
am
I
my
and, in
I
Thy
it
forbid
!
am.
long hope, have
of search, short
;
God
bewail of violence from Thee.
and
hand
of dust,
Friend
5.
who
Not
I
bound
(the tress) should
street, pleasant, is
fear that suddenly, me, a great wind
my
;
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
va
Thy beauty, made.
(of love)
fikr)
come
:
master of rank,
am
I.
Thou passedest and of Hafiz, no thought was Thine Thy beauty, my (morning) sigh should catch (consume). :
;
the skirt of
if
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.
:
to
Happy
me
it
came when,
resplendent sun) spake "
Notwithstanding
7. zikr.
10.
This
See is
Ode
the
first
all
my
in the
morning, the Khusrau of the east (the
:
sovereignty, the slave of the
Turan King am
I."
172.
Ode
in
which "the royal couplet"
is
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.
r.
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
I
is
I
!
become, when, momently, me, beringed
(as
His
?
my
is
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).
I
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
is
:
Free from the heart's
The Hindu
God
;
desire for the lip of the (true) Beloved life
5.
(419)-
mine that despite the enemy
(shaitan),
(of
the wine of love to
on the day
of requital (resurrec-
tion-day),
Not, on
my
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
If
;
taketh.
T-
**!
signifies
if I 8.
JLc tJJ
9.
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.
;
more
sum
paltry.
still
more
THE LETTER MiM
79
|
421, For the reproof of the adversaries if I care, Lustre, taketh not my way of profligacy and of intoxication.
i.
The
austerity of profligates (disciples and seekers of God), path newly learned,
is fruitless
who am
I,
:
the
name
ill
what remedy
(for
it)
may
I
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
On
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 :
O
Who,
Away if
!
my
from the drops of my heart's blood, together gather thy skirt thou scratch, to thee the effect reacheth.
;
w
(badah) signifies
a
any one Arif, I am. to
my work
is
what?
:
fruitless tree.
Useless
is
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
2.
am.
blood-raining verse utter to the Friend, me, on life's great vein, with His black eye-lash, lanced.
breeze
For
I
;
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).
5.
Khirka.
8.
Hafiz.
Ode 124. Ode 395, c.
See
See
7.
(kafir of religion,
exercised
one void of religion, one unre-
7
10
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
To
utter
With If
my
native land,
by the way to the wine-house
I
return,
(of love),
I
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.
go.
friends of the Path of love drink
Mean
5.
this journey, in safety to
that,
one,
am
I
in
if,
my blood, complaint, to the stranger,
After this (together are) true Beloved)
I
gO
.
my
hand, and the chain-like tress of the idol (the
my
distraught heart,
;
In pursuit of the desire of
how
long,
how long do go?
I
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- ) ;
;
I
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
4.
In love's path,
6.
!iX^" signifies: Sitting on two knees
life itself I
;
of the daily prayer.
1
go-
reckon as naught.
and then bending
till
the forehead toucheth the ground.
This
is
a part
THE LETTER MIM
423, I.
7
f*
(420).
Although, from His tress, a knot (of difficulty) hath fallen upon Even so, from His liberality, the solution (of it) I expect.
To
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
my
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
:
if
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,
So
5.
:
sleep went fortune's eye of favour, that, me, awake a breeze Where,
By His
tale, to
I
pass.
;
That poet-magician
am
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. :
O
When,
in the
wind's thoroughfare, Him,
To whom, may
I
speak saying
" :
A
my
Friend,
I
see not
word to my Friend,
me
:
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, " :
:
'
am
I ?
7 12
DiVAN-l-HAFIZ.
424, I.
The
friend
am
I
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
reply
:
)"That moment when two cups
of wine,
I
I
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.
If
draw (such my dignity
will
couch, (even) the (beperfumed) tress of the
Hur
fortune aid so that, to the Friend,
my
chattels,
I
be that)
The
(fragrant) dust from
my
will wipe.
The mine
On
of the ruby lip
From
the
O God
!
Hafiz
10.
9.
!
am
I,
of
is
beauty
Shiraz
(I
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 ;
if
a city not of
full of
the glance of lovely ones
all six,
purchaser
I,
I
:
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
No
and the quarry
that account, harassed
it)
heave a sigh.
I
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
we
;
we
Went So
from the hand, the sick heart.
that to
its
head, the physician
O
friends
we may
bring
!
;
a
little
and a
shall
make.
shall
make.
help,
little
remedy
we may make.
He
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.
O
heart
!
aid from the heart of profligates seek work. God forbid that a fault
;
if
not,
we
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,
An
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
;
we
shade of the
bud
Huma
is
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,
is
and excel, make.
shall
where
?
we may make.
7
DIVAN-i-HAFIZ.
'4
426, i.
(429).
we had
The eye
(of expectation) of friendship from friends mistake that which 'twas Verily,
we
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.
:
we
Aside, dignity
Not the way
(usage) of the darvish
discussion
is
thought.
;
;
Subtleties passed
:
(of
put not.
complaint of the true
Beloved, or of the murshid) not, (to narrate) passed circumstances to thee :
If
The way of thy eye, (This), we knew not
5.
Not
On
;
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,
we
"
Hafiz
:
age follow
:
we
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
1.
we
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.
4.
"
The seed " signifies The repeating, and See Ode 172.
:
The second
the thinking of, God's
to discuss with
cussion being contrary to usage.
8.
"
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)
O
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
By
!
;
Beloved.
No
limit hath tale of
me and
Whatever no beginning
my Beloved no ending taketh.
of
hath,
:
Since the heart-possessing tress keepeth ordering
which
O 5.
kjiwaja
The It,
is
go
!
bird of
me
the zunnar (the mystic cord
contrary to the khirka), for,
:
my
on our body, unlawful
soul that, from the
at last, into the snare (of
Grace beyond
limit,
face display
Thy
summit
is
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
my
This
Thou showest no pity I Thou pity me) and
my claim (that (opportune) time. is
:
;
how said
5.
See Ode 416,
7.
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.
If
sleepeth he
fit
Thou
art
;
and
this (is) the
;
men
of eloquence (or
men
c. 2.
4*2
of
DiVAN-l-HAFIZ.
428, i.
(426).
lovers, void
Heart given from the hand,
powerless), Fellow-associate of love, boon-companions of the cup of
On
us, the
of reproach, many have drawn : the eye-brow of the (true) Beloved, our
rose
!
we are we are. :
wine,^
bow
Since, from
O
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
If
:
;
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)
A
from the Path,
we
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
7.
JUi*
placed.
"
" ) Say not a false picture (Hafiz replied "a mirror, void of picture)
6.
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). :
As
For
my
heart
is
a
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),
it
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.
of
beauty
.
;
I
am
that bird such that, every evening and morning, the roof, the ninth heaven, cometh the cry of mine.
From
make make
Full,
Will
5.
With
the goblet for from love's fortune, youthful fortune to leap, though old ;
I
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
If
I
my
:
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),
O
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
I
!
garden)
?
With
the wine-sellers, an arrangement I have made, That, on grief's day, naught save the cup (of love), I take.
3.
Otherwise
am
1
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
my
377,
sight, the illusory displayest ? c, 7.
;
and
DFVAN-I-HAFIZ. 10.
O
happy that moment when independence of intoxication, Me, freedom from (dependence on) the king and the vazir, giveth
In the heart, great treasures
I
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
I
it)
I
of paradise, the shade of the Taba tree, (even) to the dust of the Friend's street,'
The garden Equal
The teaching
A
hint,
of the lesson of
uttered
I
:
men
of vision
5.
!
This piety
At
wrangling
is
and the palace
a single hint
is
not necessary
;
me
" :
Go
;
(abandoning
complete (enough) for me.
So long
not.
Hur,
I
make
not.
I
make
not.
:
love,
abandon."
of love)
make
I
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
is
not.
again (repentance)
;
my head (self), my head
as uplifted in the tavern,
I
make
not.
I
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) :
;
I
"The
" :
make
Plr of the Magians (the murshid, perfect and excellent) a story, and acceptable, relateth
not.
sensible,
:
"
Excuse, mine,
Hafiz
!
if,
2.
the
I
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,
is
The
(in)
tree.
way
of
I
See Sale's P. Discourse; Odes 19, 88. outward people, who pass years in instruction and
in
abandon
not.
being taught, people of
vision teach not.
7.
Nay, for men See Ode 4.34,
of vision, c. 8.
a hint
is
enough. That
hint, I uttered to
you
;
and again
I will
not utter.
7 20
DIVAN-I-HAFIZ.
431, I.
At
(427).
the head of the wine-house, the morning-lesson (prayer), aside
In the path of the true Beloved, the in-gathering of prayer,
To
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
To
true Beloved) gave, Since, towards this desolate stage (this world), our face
More than
this,
hypocrite
On
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 :
5.
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.
At
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
O
2.
(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
O
Lord
!
may be
garment
of austerity
by piety and austerity. and inwardly, to be opposed ;
:
although the beggar, kingly spirit,
we have placed
(established).
to
it,
is
THE LETTER MJM
432, i.
(O true Beloved
An
idol in
!)
(390).
on the workshop of the eye, the form of Thy
form, not
Thy
?2I
I
I
saw
;
face,
not
(Formerly), mine was the hope of lordship (now), Thy (high) slavery, (Formerly), mine was desire for empire (now), Thy (high) service, ;
I
;
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
of
Thy
stature,
reached.
Thy dark
eye,
Thy sweet
Thy
mouth's round form,
I
and of Thy heart-alluring neck,
it
estab-
life, I
severed,
was,
man
fountain,
I
what drops
(tears they were) that
I
fled.
scat-
;
From Thy ruby
On my wounded
O
:
north breeze
(dark) tress for the bright day of
the heart's desire, desire for
That, like the wild deer, from
At
heard.
sought 1 chose
I
The
drew
I
am
I
5.
I
the head of
wine-selling,
(lip)
heart,
Thy
what graces
I
what arrows of glances, Thou loosedest what loads of grief
:
I
street,
breeze of the morning
!
from the
(true) Beloved's street,
a
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
g.
The second line may be Which for the sake of (diffusing)
of which, the screen over
my poor heart,
1
rent.
:
its
perfume, the screen over
my
poor heart
rent.
DIVAN-I-HAFIZ.
722 10.
The
oath
by the dust
of
(I swear) that, without
No
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
I
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
5.
treasure,
O bark
of grace (the family of
taza)
where ocean
is
For, in this
O
whose treasurer
is
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.
3.
5.
'^Or*
(love-grass) signifies
a plant such that whoever hath
(b)
the mandrake.
Muhammad's
family consisted of
it
near him
is
kindly treated by
all.
:
his daughter.
Fatima,
7.
:
(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
is
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.
we
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
is
:
religious garment,
we make Evil,
not
not,
poor man, or of
:
that evil
work
at
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,-
:
On
the book of knowledge, fallacious writing (like worldly sages) we write not Confounded with the page of magic, God's mystery, we make not.
5.
If of
That
:
the cup,
my
prohibition, the zahid make,
to his wine, pure
that
is
best,
and refined, attention,
we make
not.
we do
not.
we make
not.
t
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,
on
this
an envious one spake evilness
If
"
(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,
i.
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
is
725
(431)-
mine that
of His street, (dear) like
"
As long as
:
my own
(precious)
in
body,
life
heart,
From
behold
I
moon
that
When
Khutan, the splendour of
of
my
Ba
I
of
have.
to the desire
have?
1
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.
O
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
O
:
my
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
5.
have
hold."
;
heart,
"
I 1
that candle of Chigil (the true Beloved), the purity of the khilvat of
By
Of
life-
Mine,
Praise be to ;
is
!
Ho
have.
God
!
:
!
the pleasant tasting wine
None hath a beloved
I
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 ;
is
I
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
is
renowned
for the beauty of
its
women.
in Tatari.
God and thanks
that time
when the
!
lover of the true Beloved
I
became.
have.
DlVAN-l-HAFlZ. 10.
Of the
seal-ring of His ruby
express
When it
mine
is
that)
it
is fit
that a Sulaiman-like boast
I
should
the ism-i-a'zam (the great name), of Ahriman, what fear (is I have.
After abstinence like
What
lip,
:
grief have
I,
notorious for profligacy Hafiz became, Aminu-d-Dm Hasan, (as patron), in the world
this,
when
I
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
I
that,
me
Thou doest
O
727
I
(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
O
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,
am
my
path,
make
;
I.
morning breeze my service cause to reach (the murshid), Saying: "Me, at the time of the prayer of morn, forget not." !
5.
Happy
that day, when, from this stage (this world),
my
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,
So
O
Hafiz!
The
3.
in
it is fit if,
tears,
my
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
1.
is
I
I
;
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
As
to
;
;
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,
I
keep not
my
hand, save in the dust
(of
the grave)
and,
;
moment,
When, over my
dust
(in
Thou
the grave),
Thy
passest,
dust will
my
skirt,
seize.
5.
From
grief of love for Thee,
givest
till
when
my
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,
I
beheld
;
Suddenly, Thee, into heart)
On Thy
went
lip,
my
bosom,
I
drew
;
and, into the curl of
Thy
:
tress,
it
(my
:
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
To
my
yellow (grief-stricken) cheek, becometh the red (bloody) tear.
Hafiz, kind be Thou.
When
on Thy
part,
To
warmth
the I
enemy
"Thy life surrender:" enemy cold of breath, mine, what
say
see, of the
:
fear?
7.
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
am
I
that
7 29
(*
(439).
abandoning
Beloved and of the cup
of the (true)
make
I
An I
act like this, the muhtasib
knoweth seldom do
who, years, censured the repenters
Repentance
The
of (drinking)
wine
is
(precious) pearl-grain
sea
There,
(of
I
;
mad
(am) the diver
;
shall
I
I who, Greed
I
make.
if
be,
the wine-house
(is)
the
:
my
head,
I
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
5.
make.
wine-drinking),
in the rose-season
love
:
I
in
beggary, have
in
me Many a
is
the tulip
;
make
I
make ?
I
make
?
hand the imperial treasure,
for the revolution of the sphere, mean-cherishing,
Cup-taker
I
is
intoxicated,
the narcissus
;
how may
the
name
?
of impiety, on
;
complaint,
I
have.
O
Lord
In the rose-season, thou speakest
am going
shall
whom, judge
saying:" Zahid be
I"
;
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
I
my head
uplifted I
(censor of morals) signifies : Muzaffar, Governor of Shiraz.
Muhammad
In contempt for his oppression and hypocrisy, the
make.
:
shall
I.
?
With eye and head
I
If
make
I
but, accept) so that, counsel with the lovely one and with the cup,
(thy order, I
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,
I
establish
;
I
make.
-I
make.
is not so great condition (covenant) with the cup :
I
O my
bold one, city-upsetter (the true Beloved)
!
make.
a moment, the rein draw
back,
So
with
that,
pearls,
Not worthy
my
of
face,
of
full
it)
conduct
as in
the
of profligacy. Now, of other (work) wherefore fallen, thought
" :
my own
is
way
by whom,
On
it,
I
But, lip giveth." see not, credence how shall-^
I
make
?
I
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.
To
?
of
Last night, to Hafiz
II.
make
I
the sun), boasting,^
8.
?
gained, the promise of to-morrow (the day of resurrection) of the admonisher (the
The slave With the
1
make
to-day, the paradise of the cash (of union with the true Beloved)
Zahid), reliance, wherefore shall
Not
1
do
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
I
Last night, they said
So long
and (ruddy)
(pearly) tears
Thy path
Since (into
15.
my
am
I
Thy ruby
(lip)
line occurs in couplet 20.
the second line,
add
What was
be was.
fit
to
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,
is
I
make.
I
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 !
So
;
gacy)
20.
The moon
is
I
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
O
am
bird (of paradise)
(I
swear) that,
if
I
;
life,
from the world's snare,
me, Thy
desire of lordship of existence
slave,
Thou
i.
On
Ode.
I
rise.
I'
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
I
:
rise.
THE LETTER MiM f traveller!) at the
(0 holy
not
sit
So
5.
that
head of
my
by thy perfume, dancing,-^
Though So that,
O
am
I
I
one night me, close in Thy embrace take, morning, from Thy embrace, young
Say
" This
:
He who Say
5.
O
" :
day
be; be.
of upspringing (the resurrection) Ahmad calamity-stricken, full of sin
(Muhammad)
:
be."
is
my
intercessor,
my body,
Ali! to-day
by love day of
(the
am
for thee alive
I
resurrection),
by the pure
"
be
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
:
I
(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
!
be
" !
:
soul of the
Imams,
(I
conjure thee)
my
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)
1.
This
Ode
439.
is
It
not found in
is
in praise
Major
Jarrett's Persian text of
of Ali Ibn
Abu
Hafiz
;
but
Talib, the fourth Khalifa;
is
and
No. 314
Ilah
The
is
used for Allah (God).
hypocrite
is
the sunni.
:
Khariji signifies an order of darvishes. 5.
The Imams are
6.
The tomb
of
the twelve
Imams
Imam AH Must Riia
of the family of
AH.
(6. 769, d. 818)
is
at
Mashhad
in
(O Hafiz I) not
Khurasan.
;
be.
in the Calcutta-text.
of his descendants the
by the Shiahs.
2.
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)
O
sweet
Idol,
That,
motion
of
like Hafiz,
!
arise
Then
1
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,
of
death
is
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
r
be.
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
I
:
;
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.
To
the
memory
of the Friend
That, up from the world, the
From
the country of
stranger divine Protector
my
and
of
I
begin,
(native) land so bitterly I'weep, of journeying, I cast.
my
way and usage
(true)
Beloved
I
am
;
not from the cities of the
:
Me, back
!
guide of the Path
my
my
banner, again
exalt.
may
my
Save the east morning breeze and the
The
O
1.
I
being a Pir, reckoning how may wisdom take, When, again, with a child-idol at love I play.
Of
O my
2.
companions, cause to reach.
for God's sake, a little aid (give), so that,
!
In the street of the wine-house,
5.
to
friend
!
(cool) north
save the (fleeting) wind,
for,
wind,
me
my companion
is
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
my
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
do
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
my
Complaint may
tear I
;
and told
make
of
my whom ?
crime face to face (publicly) of
my
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
:
I
am."
is.
737
THE LETTER MiM f
441, I.
Although
Whenever
I
Thanks
God
To
to
recollected
the limit of
Thy
face,
^
I
made, young
that whatever, from God,
my
I
have become, I became.
sought,
prosperous
spirit,
In eternal fortune's
With the cup
O
(441).
old, shattered of heart, powerless,
highway
!
the fruit of fortune enjoy
;
At
first (in
eternity without beginning) of the
news was mine
I
went.
for,
Beneath Thy shade, the bulbul of the world's garden
5.
became.
to fortune's throne,
of wine, to the desire of the heart of friends
young rose-bush
I
I
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,
my
When,
5.
The
first line signifies
became.
Thy eye reached me,
end of Time (the
the terrible calamity of the
.
_To
became.
safe
I
became.
I
became.
:
In eternity without beginning, non-existent
I
was
;
and
of this illusory existence,
had no know-
ledge.
O murshid alone, 6.
it
!
I
not from non-existence, did
akhir-i-zaman (akhiru-I-zaman) signifies
The end
Each
7.
I
have.
By
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
I
acquired.
Mercury. Venus.
present age
is
3.
Mars.
5.
had
last of the
(or will
seven ages of the world.
have) an age of 7,000 years
Saturn.
7.
:
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
me
;
in
the monastery, no profit was
73 8
DiVAN-l-HAFIZ.
To
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)
am
life,
I
may
reap)
and
;
;
:
like that (a -zahid)
the faithless friend,
passeth by
me
from
it
I
was,
(grief of) that, old, I
10.
became.
.
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
I
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
i.
739
I
(the
end
the day of prosperousness every one seeketh that daily, worse^
of time),
1
see.
I
see.
I
see.
I
see.
I
see.
I
see.
I
see.
:
Difficult this is
All in strife
see?
I
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 ;
5.
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,
1.
2.
5. 7.
" The age of the moon." See Ode 441, c. 6. The second line describeth the marks of the jjj (worse)
is
resurrection-day.
contracted from Jjj
Ode 549, c. 2. When Persia was invaded by Timur Lang
See
Sahib Kiran
in
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) :
.
O
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
To
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
I.
"The rose" may (a)
3.
Ode
4. ,_p)0
j
of
mercy, the breeze of
felicity (the
words of
!
:
praised one.
189,
c.
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)
To
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.
5.
The majesty
of
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).
it
(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.
O
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
is
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
of
God,
is
apparently improper.
:
a carcass ;
its
seeker,
a
" (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
of
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
O
!
" 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.
W
(father)
and *-&
(lord);
was a
title
of the
Governors of the Province of
THE LETTER NUN (In love-playing)
drink wine
II.
O
Saki
O
murshid!
!
"
with (my own) reason,
I
743
li)
consulted.
He
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,
I
may
from thee
this sense
ty of the last world, their pace extended .
?
That trusty adviser giveth no advice save be his. Perfect reason
is
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.
O
light of
my
(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,
Ho
!
O
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.
On
:
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
A
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
O
harp
O
the wail (of grief)
!
;
put.
remaineth not the means of joy
draw out
;
O
drum
;
exult.
!
void of pure wine, be not thy cup Saki (perfect murshid) an eye (glance) of favour me, dreg-drinker, !
!
On !
("*?
jy
(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.
By
accepting counsel, thou wilt
by way
of
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,
9.
i, 2, 6.
i, 8.
3.
ii/ u"j* listen.
oy 'drink. *Jf>
abandon.
v_^ile
demand.
5.
u^
listen.
7.
^M**'
exult.
4.
9.
1^3 present.
U
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
O
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,
On
account of the water (tears) of the eye, seated on the top of the distress),
Because,
I
in all
am
horizons (climes),
it
(the
water of
my
eye)
made revealed
mystery
(To myself) cealed;"
I
said
Intoxicated,
is
" :
With
the tear
the Friend
;
;
the garment of hypocrisy, love's trace,
and made manifest the mystery and recollection of
the
m ine.
of
The informer was 5.
fire (of
;
con-
I
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.
of
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.
On
Now, picture on water I depict. the illusory truth with the becometh long associated
With weeping, a
How
That moment when
to
an end reached Mahmud's life, soul, and saying
his Bitterly, he kept surrendering
:
("
of
.
Where
art thou) of
5.
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
of
mine
?
(favourably) proceedeth neither by prayer of thine;
Nor
also, (by) the nightly intoxication
and consuming and supplicating of mine.
With
To
grief
Hafiz burned.
O
breeze
!
his state,
say
the King, friend-cherisher, enemy-destroyer,
O f mine.
502
DIVAN-I-HAFIZ.
7+8
446, 1.
As much
as
my
(454)-
grief (of love) to the physicians,
I
uttered,
(Me) the wretched stranger they remedied not.
own
Not with
its
O
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 !" :
O
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.
To
O
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
2.
According to
3.
Because, without thee, thy lover art fallen
4.
t_~sr*
signifies
O
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.
to
shall
I
be
1
THE LETTER NUN
447, i.
U
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.
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
;
is
Hafiz severed desire when he seeth Thy equal There is none save Thy face in the land
8.
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.
75
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,
my
5.
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
On
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. !
3.
As
in
pure water, whatever
;
is
appeareth and
is
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.
J
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
I
my
body
it
bear
body,
;
rent.
life
:
But, from me, the heart easily thou tookest.
At the word
of
enemies (watchers), away from the friends
(lovers), thou turned-
est;
With
5.
Do
enemy none becometh.
the friend,
from
not, so that,
May
ascend
in the
Thy body Thy head
O
like
my
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. !
;
My
heart, shatter not;
For
in
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
I
become, His
skirt
He
shaketh from me :
If
I
To If
If
If
say:
5.
before Him, like the candle, I die, at I grieve, His tender heart is grieved I
eye,
grief,
He
laughcth like the morning
:
against me.
:
:
desire
Friends
!
my I
will
Hafiz
He
;
and
sweet
His blood, I. So that when it happeneth, or justice (revenge), He will take from me. for
take from Him;
my
tales
life in
my life, I gave He keepeth back
ye
for a trifling matter,
like Farhad,
Many
blood,
for His mouth, behold
How
Say:
8.
my
" At last, Him once fully behold :" spake saying " thou wishestthat a stream of blood should pour said Perchance (the eye) from me."
My
In
He
"
Thirsty for
If,
my
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,
I
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 !
;
of
me.
of
me.
conclude.
In the second line, "
me "
refers to Hafiz.
U
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)
O
!
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)
I
see not,
Pure be the pleasure of the dreg-drinkers!
5.
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.
Of
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
be
?
"
the counsel of the imitator (the adviser of the
;
:
To
the speech of the (common) people (of this world), credit
To
the bird of
little spirit,
say
" :
Thy own
grief, suffer."
what
will
For, on
it
be
?
(the
bird),
The 5.
pity of that one
Verily
('tis)
who
what
planteth the snare
will
be
?
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
4.
I
will be."
little
me
spirit" signifies
of
ill-name^
what
will be.
:
an outward man. one who feareth the violence of the beloved.
,.b (snare) signifies
:
sensual desire and worldly delights.
To
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.
In
whomever
THE LETTER NUN
453 i.
Knowest thou what fortune loved
U
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
I
will
go
;
:
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
3.
from the hand, the kissing of the
will utter
The rending where
4..
From
5.
w*i*"^
is
of the
;
garment
of
good fame
love's fire,
my
state
(to kiss) signifies
is
(first) signifies (a) this world.
good fame, especially there,
will I
*
do
*
:
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
is
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.
At
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
O
Lord
!
to
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.
6.
If
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. ;
7.
it
:
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
I.
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
(O
and
I
:
-
!
O
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-
To
2.
;
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.
~\
"
C7
;
f each
signifies
:
illusory love.
I
arch,
j&i*
O
spectacle-place,-' true Beloved 1 since " illusory love (for the creature) I
4.
have arranged
illusory love;
and
it
is
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. :
is
(uplift) signifies:
(a)
put out.
(6) enkindle.
The illusory beloved, that, star-like, truth's
To
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
my
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 ;
O
Saki (Murshid)
From
!
the hand, thy
excess of
own
many
a
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
If
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,
7.
"Jannat."
8.
(wine) signifies ^/* " a delight that from the traveller's heart surgeth :
(cup) signifies
;
and
inclineth
him
to
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.
is
to
fill
the cup, to kiss
it,
and
to
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
is
derived from
c. I.;
I
am
:
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
To
all
in;
and
I
to account for the change. :
know
He
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.
:
On
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)
of
behold.
:
behold.
of frown, the Friend looseneth not
:
the grace of the dainty (beloved) ones,
-
behold
5.
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
is
to
become captive
Love's polish, the dust of Hafiz's heart taketh. purity of the pure mirror of those pure of faith
The
1.
(jUa^a-i* (those
moon
of forehead) signifies
to love
!
behold.
;
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)
2
.
^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
to
men
;
Couplets 2 and 3 describe the qualities of those
See
Ode
492,
c.
3; 511,
c. 7.
inwardly, precious to God. of forehead.
moon
THE LETTER NUN (J
456, i.
A
heart-alluring subtlety,
I
(475)-
"The mole
utter,
of that
one moon
of face,
behold. "
Bound with the chain
My
I
heart,
of that tress,
censured, saying:
my
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
is
:
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) :
!
5.
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)
in
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
;
O
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
5.
(of
;
See
!
for
Ode
God's sake, that curve of the eye-brow
455,
behold.
c. I.
c. i.
5*
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
"0
:
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
5.
(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,
I
spake,
Saying
1.
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
4.
Only
7.
Couplets
7
is
8
for those all silver of body,
break away,
since,
acquired.
sun-beam
and
:
is
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
U
Into the hand, the Friend's skirt bring; from the
The man
oi
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." :
8.
->ji)
(benevolent angel) signifies (a)
J
_yjjl
Ormuzd
God. Safe from the passing
(the
thou,
:
good
spirit)
opposed to ^/tr*' Ahriman (the
evil spirit).
(6)
of
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!
5.
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.
;
2.
In the garden saunter
j
and, the sweat that in the saunter cometh on thy face scatter on the
garden.
To
the second line
Thus, 6.
in
envy of
add
:
thyself,
cause the garden to weep and to exhale sweet perfume.
To
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
is
For the eye resembleth the vanishing bubble. to another moment, the work of
necessary, quickly do
:
entrust not.
may
be
:
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 :
;
By
O
8,
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
i.
!
'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)
;
If
(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.
5.
of austerity, nor of penitence, nor of foolish talk are we, with a cup of pure wine (truth), address
Not the man
To
us,
Hafiz
!
wine-worshipping
good work Arise
I.
O
;
to the
is
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
of
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
A
O
;
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
of
my two
That one
quench
eyes,
pulse whether any trace of
My
(the holy traveller)
(the heart) had given, Momently, to the physician,
life it
my
heat
who, for the sake of
my
(of love's fever)
;
and
feel
giveth.
rest,
me, the wine of the bottle
bottle (the heart), wherefore taketh
he
?
the draught of the water of life, me, thy verse gave physician, forsake come the prescription of my draught (sweet verse) read.
Hafiz
:
!
The
;
3.
In couplets
5.
The murshid
3, 7,
is
and
8,
the physician
addressed.
;
is
the murshid.
DiVAN-l-HAFIZ.
461, i.
am
That one,
Not
that one,
we
Fidelity,
our
For, in
(469).
who am renowned for love-playing; I who have stained my eye with ill
I
am
practise
reproach, endure
;
shari'at, infidelity
;
seeing.
and happy are
;
is
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
I
self
-worshipping.
To
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
From
this
assembly
we
the rein will
of those without work,
Hafiz
lip of
save the
The second So
5.
that
line
means
improper
is
:
might behold and enjoy thy beauty. " is to the
I
" To dash on
water
9. 'Tis sin to kiss the
hand
;
wandering.
is
the
hearing.
the Beloved and the cup of wine, naught kiss;
For, the hand of austerity-boasters, sin
4.
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
Is
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,
my
heart
I
give not, what shall
I
of the world's work,
better than this."
do
?
Time's mother hath not a youth
5.
To I
better than this.
me, the admonisher spoke, saying:
love ?" " said :
O
wise Khwaja
Me, who speak, saying:
!
it
hath a
"The
;
better than this.
:
To
If
better than this
"Save
grief,
what
speciality
hath
better than this."
skill
goblet, take;
and
(in
drinking) the cup's lip
kiss"
Hear,
O
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
77
463, I.
(470).
from separation from thee, I consume Separation (from the beloved) our (soul-)calamity became.
(0 beloved
:
!)
O
Lord
!
the calaturn.
mity,
On
the bay courser of the sky, the
So
that, to
an end,
it
may come,
moon
Forth for the plunder of reason and of
On
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
5.
O
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
O
Lord
Hafiz If (as
2.
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,
to
"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
To
!)
glance make
;
U
77 l
(465).
and the market
of
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
is
"
:
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.
.
5.
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
O
2.
when the bulbul boasteth of eloquence, worth, by uttering (the courtly) Darl, do thou
Hafiz
Its
1.
Samiri.
!
See Ode 158,
^yL^Ci dij/
sW
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.
7.
shatter.
worth, with the tip of thy beperfumed tress,
See Odes 318,
c.
9 ; 463,
c.
3
;
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.
i
;
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),
is
know
the (lofty) Sidrah tree (to be) the pinnacle of the ninth ;
heaven (God's throne).
On
the head of
the world, falleth fortune's shadow, over the world, wings and feathers, our bird (the soul) expandeth. its
If,
Not
5.
all
both worlds, the (material)
in
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)
is
watering and feeding place, the rose-bed
the highest world garden of the (true) Beloved ;
of the
(God).
Hafiz, distraught of state
On
1.
2.
See
3.
5.
Ode
When ''
416,
!
the unity (of God), since thou boastest,
of jinn, thy
Sidrah tree."
is
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,
7.
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.
O
Lord
that
!
musky
(fragrant) deer
773
(l)
(472).
(my beloved), back
Khutan
to
(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
is
(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)
is
this
" Without thee,
cause to reach.
life
O
foot-messenger, news-taker! back the word (the message)
O
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.
O
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.
i.
This
Ode was
written
when
Hafiz' s beloved
safety. 5.
j^j^- (news-taker) signifies one who receives a message. :
was
absent.
He
entreateth
God
to
send her back
in
774
DiVAN-l-HAFIZ.
467. from the rock
If
i.
From
in
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"
On
5.
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
i.
The ruby
3.
See
Ode
of
Badakhshan
is
often of
a
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
of
lemon
juice.
sweating in the Turkish bath
;
and copious draughts
of tartaric acid or
THE LETTER
The
WAWJ
Letter
468,
775
Waw.
(480).
O
thou (that hast) the kaba of sovereignty, true to the statureDecoration (hath) the crown and the seal-ring from the lofty jewel
i.
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
The
splendour-place of the bird of fortune is wherever, of the canopy, sphere-scraping
shadow casteth the Huma
Its
5.
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
1.
;
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
be
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
is
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
O
is
thy majesty
the secret of
is
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.
!
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
O
soul
My
!
!)
forth
beyond
For, with beauty like this, (even) to record the sin
blood, drink.
From
his heart,
(O beloved
On
limit, the narcissus carrieth
forth (and display thy glance that the narcissus (be) a sacrifice for the glance of the dark eye
!)
it
;
!
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
is
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
of
the people, In the midst, possibly,
Hafiz
To
!
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
is
!
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
of
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
?
of
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
5.
to fortune, 'idd of the
till
O
of
Thine?
of
Thine
?
of
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
O
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
!
!)
;
;
;
!
5.
The sky
8.
,j~ijJ J/*J
with the crescent
moon
is
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)
is
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
By
(481).
;
and by (my) gratitude
for the favour of his,
(I
swear) that, in
Not
my
naught save desire of service
is
head,
of his
the place of sinners, though paradise be,
(Saki!) wine, bring
for
;
I
am one who
imploreth the mercy
i
of His.
Luminous be the lamp
of lightning of that cloud, That, to our harvest (of existence), dashed the fire of love
(Saki
!)
5.
If,
" :
of the
(O Zahid, self-beholding
No
is
2.
!)
at
me
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,
I
4. Universal 6.
wine-house, a head thou see, is the purpose
iniquity nor austerity without the will
For the Khwaja's name,
O
last night, Surush of the invisible world the bounty of mercy of His !"
Not known,
the foot, kick not.
Neither
is
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
I
am
afraid.
God's mercy,
:
austerity, piety,
rindi
profligacy,
ma'siyat
iniquity ^sinfulness).
for
none hath
it
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,
it
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
I
5.
the
crown
of the
enemy and
violence of
the friend
;
say every
the people of the world,
all
(ill-) I
intention that
is
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),
I
endure for the sake of
Love Love
for
Thee
for
Thy cheek
Though not
my
(is)
fitted
destiny; the dust of Thy door, my paradise my nature my pleasure the will
(is)
Thee.
:
of
;
Thine.
(matched) together are the khirka of austerity, and the cup of
wine, All this picture,
I
paint (trick
The ragged garment
To
3.
of the
I
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.
:
of Thine.
:
to place aslant the crown.
See Odes 318, 5.
I
who,
c.
9; 463,
c.
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.
2
DiVAN-l-HAFIZ.
My eye's king-seat A place of prayer
is
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.
A
pleasant sward is Thy cheek, especially when in the spring of beauty, of Thine, Hafiz, sweet of speech, became the bird, song-singing,'
9.
My In
eye
it, is
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
is
eclipsed
is
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.
O
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
is
the stage for the acquisition of love,
it
is
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.
On
seeing their hypocritical austerity, disgusted
(lamp) signifies (a) the (b)
I
:
holy traveller's existence. explanation of divine knowledge.
LjUi! (the sun) signifies : (a) the true Beloved. (6)
heart of the ftrif
who
is
a holy traveller.
became
;
it
every need that thou hast,
and, from the
cloister, fled.
7 84 5.
DiVAN-l-HAFlZ.
To
the Shaitan of grief, whatever is possible say wine-sellers (to whom no access is his)
With the
(and) do
;
I
:
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.
c
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
6.
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
is
is
:
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,
is
where
?
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
He
of
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)
I
where
the dagger, lustre-possessing
My
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
is
where
?
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
I
am
of that saucy
one (such)
sweet sleep
that, in the
of
intoxication,
The adorned rose-bed Through
this grief,
is
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
is
,
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.
To
the soul of the corner-sitters, the beauty of the rose-bed his
On
beauty
eyebrow.
(only a
little) of
:
the border of
whose sward, a saunterer becometh the
Ever, be in string (strung) the
Whose
is
?
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
;
my
secrets)
;
and, momently, from
and, the curtain between (them),
is
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 ;
7.
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
is
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
To
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
5.
;
beggar, the tale of that King,
this
To
;
the snare of His tress,
that our miserable (heart),
He
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
O
none
is
say,
:
utter.
!
Every one who (To him) say
said "
" :
The
dust of the Friend's door
is
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
O
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 ?
O
5.
utter."
The second
!
line of c.
5
is
connected with the
first line of c. 6.
utter.
;
say.
DlVAN-l-HAFIZ.
788
the tale of the Lords of ma'rifat
Soul-cherishing,
is
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
!
if
;
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.
;
me
love practise
;
utter.
negotiate.
and, the external and the internal of thyself,
THE LETTER
477, The green expanse moon
I.
of sky,
I
beheld
;
WAW
7^9
(487).
and the
sickle (the crescent) of the
new
;
me, recollection came of
To
my own
sown-field
;
and
of the time of reaping
(the judgment-day). I
said
He
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,
To
On
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
of
beauteousness (youthfulness)
mole, far the evil eye
(thy mole)
moved a pawn
is
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,
go
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.
:
79
DiVAN-l-HAFIZ.
478, I.
The beloved moon
said
" :
(484)-
Forth, thou wentest for the spectacle of the
new
(crescent)
:
"
Thine, be shame of
my
(crescent)
moon eye-brows
(that are
more
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.
5.
Saki
Of
!
wine bring
;
for to thee, a mystery,
I
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
To
3.
6.
!
:
;
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)
is
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.
;
if
wine thou drink not
?
For me, the heart-ravishing mistress displayeth Decoration, and adornment, and colour, and perfume
O
afresh,
afresh,
kiss,
The
To
(489).
the sweet lay utter
!
thy desire, from her take the
Not
79 1
wine, heart-expanding, seek
With an
To
WAW J
when, over the head of the street
afresh,
anew.
afresh,
anew.
of that
Pan, thou
passest,
To
i.
This
her, Hafiz's tale utter
Ode
is
not Jn Sudi's text;
afresh,
is
No.
XL
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.
O
793
3
(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,
in
(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) ;
!
5.
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,
4.
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
1
79, c. 2.
5*
7 94
DiVAN-l-HAFIZ.
48O, i.
With my "
(490).
heart's blood, a letter to the friend,
Verily, through separation from thee,
I
wrote
:
experience the torment
I
of
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,
I
asked the friend's state.
" In being near the beloved,
5.
I
is
torture
;
in
He
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
So
i.
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.
O
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
To
8
eye-wound
exceeding beauty
in
of the people,
no injury be
thine.
evil-heart
keep
not.
Ho
!
;
Mufti of the time I
hold thee excused
!
;
love for her, forbid
me
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
On
thou hast rent.
for thou also reachest to the
Since, night, the poison of separation from the beloved
5.
(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,
!
g.
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.
5.
(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
I
;
be
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,
If
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.
5.
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
my
shall
have
heart,
:
who
name
of
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,
if
to thy taste
it
thou take, not, to the Khwaja,
;
not plucked
chance,
pearls of Hafiz's write in
my hand
797
a book
I
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
!
O
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
my
slender person, that
is
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.
5.
That one am
I who, without thee, breathe. What shame thou If for sin the excuse not, Perchance, mayst pardon.
!
is
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). ;
4,
The
first line
means
:
Since, in love for thee, * for thee, I die 6.
jliu. signifies
I
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
"
is
"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
of
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
3.
U jy
(the
(4) -
/0
Holy 3.
O
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
:
I
to " waylaid
"
is
" 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,
I
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
it
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
S
(498).
Last night, to the door of the wine-house, I went, sleep of skirt, and the prayer-mat, wine
I.
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)
5.
"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
:
"0
"If, in the
soul of the world
spring season,
it
!
stained.
not a defect
is it,
the rose-book
become with pure (ruddy) wine
bestained."
He "
1.
2.
3.
"Hafiz! to friends, thy jest and subtlety boast not; said: Alas for this (thy) grace, with varied forms of reproach
The
" wet skirt"
7.
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
5.
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
No
so far as thou canst, injure not people of vision O light of both fidelity, hath the world.
On
account of that heart-fascinating eye, reproach
One
On If
I.
!
day, glance,
my
hand
fall
t_~ai (kusb or katan (a) with i_>UAU (i)
7.
In one
JLJTjj state, the
-
t
eyes
how long
shall
I
endure
O friend well"
account of the Khwaja's service, many the thanks that
to
that fruit
cloth
silken
world leaveth none.
?
chosen
I
!
!
shall utter,
matured.
linen) signifies
U hempen
;
reposed.
;
.
:
THE LETTER HA 10.
8
803
Every evil that, in respect of us, the enemy uttered thou heardest Lord the adversary's tongue be
O
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,
I.
The
cup,
(499)-
intoxicated with the night's wine, and the flute.
took, with the harp
I
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 "
"
O
the Saki of
bow eye-brow,
butt of the arrow of reproach
I
heard
look,
:
!
"
Like the girdle, profit from that waist thou gainest not, If within, (only) thyself thou seest.
"
Go
"
For
5.
All
(about thy
own
work); over another bird, this net place
lofty (inaccessible) is the
He
is
;
;
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?
3.
As
with wine the wine-seller maketh senseless
6.
To
thee, the mysteries of ma'rifat will not be divulged.
7.
In
9.
Whoever
itself,
It is
nature hath no existence is
a lover of
a rule that,
himself,
;
it
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.
I
may
THE LETTER HA 10.
Void of the stranger, For,
peerless
is !
our existence
the house
save thou
is
;
wine, drink; none.
is an enigma whereof is fable and enchantment. investigating
Hafiz
The
man
8
!
:
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
On
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,
my
soul
went
to the
wind
(of destruction),
what matter
The ransom for
5.
On
the beloved
is
?
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.
my
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,
I
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.
i.
" 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
8
(501).
the heart-desiring ruby (lip of the true Beloved) ever (And) my work to desire, al hamdu-1-illah
From
is
my
ease
;
!
O
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
5.
O
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),
!
4
Once, by His face, pleasant was my time account of union with the Beloved, a hundred lauhash allah ;
On
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
5.
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
I
calamity) rain,
;
The shaikh and
[
809
8
;
!
!
not a reflection (the glory of manifestations) from the sun of
Thy
face
fell:
O
mirror of face
is
Bitter,
Alas
!
patience
;
This (being doomed
!
(hard) heart, alas
Thy
fleeting (is) life ; to live), how long shall
I
!
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
5.
and
thou, out of season, it
if
union thou desirest
is
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
O
O
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,
I
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
M
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
is
:
placed
my
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
5.
:
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
4.
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
O
8ll
8
!
?
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. ;
5.
am
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
:
!
;
3.
"Long-handedness."
6.
The second
line
See
Ode
455,
c. 2.
:
Because, in these places, save deceit 7.
The second line Thy desire, thou
I
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
of
:
God, (give me) something."
5
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. ;
;
is
This
is
This
;
hand, thy tress-tip, gavest thou not? foot (powerless), me thou castedest.
my
Then, down from my
5.
The mystery girdle
of thy mouth,
thy speech told
;
is
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
This
is
what
This
is
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
is
what?
This
is
what?
This
is
what ?
:
Hafiz when, in thy straitened heart, the beloved alighted, The house void of the stranger, why madest thou not ? !
i.
<L=-
is ,_yi*i (this
what
(a) this that
thou didst
(b) (c)
?) signifies is
:
unworthy
of thee.
what ? hath what meaning ?
deed
4.
To make one
5.
What meaning
is
hopeful
by kindness
taken upon that (me)
;
and then heart-shattered by hopelessness
that sin cometh from this (the speech
hath this ?
and
is
the girdle)
;
what
?
and revenge
is
THE LETTER HA
494, i.
813
8
(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 ;
O
heart
By
best.
be ever a beggar of His street, " Perpetual fortune
!
the decree
O
;
best."
:
Zahid me, to paradise invite not For this apple of the chin (dimple of the Beloved) than that garden !
;
(of
5.
With
the
mark
His soul
By
para-
better.
dise)
door (of the Beloved) to die, than the region of the (whole) swear) that,
of service, at this
(I
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
my
!
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
I.
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),
I
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
of
;
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
6.
Not
7.
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.
O
(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 !
5.
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
A
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
!
of
poverty, bewail not.
For,
if
this
thou be.
be thy poetry,
Appeareth no one happy of heart, that sorrowful
thou shouldst be.
THE LETTER YA
497, I.
God,
I
Ahmad
L
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,
it
in
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,
is
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
;
my
Persian clay
we
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.
I.
6
O
.
;
was grandson
In 1206 Chingiz Khan (J.HS4, ^.1227) received the of Tatari, his capital being Karakurm.
of
Hasan Buzurg, who
title
of
Khakan
;
died 1356, ruler of
and was declared emperor
His dominions extended 1,800 leagues east to west; and 1,000 north to south,
5N
DiVAN-l-HAFIZ.
498,
(511).
king of the lovely (the beloved) ones of the world
i.
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.
O
(Beloved
And O In the
The
5.
!)
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
:
we
:
the order, whatever
In the world of profligacy (of being a lover of God),
is
Thou
orderest.
neither thought of
self,
nor opinion of self: In this religious order,
Lord
to
!
whom
That lovely one
Kufr
is
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
O
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
5.
(of
He
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).
On
account of
So
that, in the
this blue circle (the sky),
enamel-cup,
bloody of liver
this difficulty
I
may
Hafiz departed hath the night of separation !
morn
O
;
come hath
:
lover of distraughtness
!
I
am
;
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. ;
To
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
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) ?
4.
:
The explanations are (a)
O 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)
to
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
!
to
if
;
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
1
;
1
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
me
for sleep.
THE LETTER YA in
If,
5.
praise
Arak
of the dweller of
the
(the beloved),
bird
of
happiness
warbleth,
From
gardens, the moaning of not be separated.
its
will
Not much remaineth when beloved
From
the
to
my
pigeons
desire of the possessor of Arak)
(in
an end cometh the day of separation from the
;
hills of
Hima
(the beloved's abode)
I
almost beheld the removing of
tents.
O
happy that moment when thou arrival
Happy
5.
!
enterest,
and
to thee
I
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.
:
in
Arak
;
and thus exalteth the standard of her
loveliness.
&?* (Najd)
signifies
:
name of a mountain,
the
is
of
the lover's dwelling
of
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
At
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
in
the desert preserve the valleys
;
and when the grass arriveth
at maturity, lease
I
them
to the desert-dwellers.
There, they bring their cattle; and tend them.
When
the grass
is
devoured, outside they pitch
their rents. 7.
Happy
that
showest.
moment when from Hima
to
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
I
have become slender (lean)
as
new
the
(crescent)
;
Although thy face
like the
moon,
in its fulness,
I
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
;
in
the best, thy coming back." 10.
The meanings (a)
O
(b)
O
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!
i.
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,
5.
my
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,
4
From my two streams It
may be
eyes, on the dust of thy
door,
I
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.
If
(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
to
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
;
if
not,
Ian answer
me)
(to
it
would have
written.
5.
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 ;
A
field.
To
my
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
3
The second
6.
Hur.
See
golden, with a brick,
is
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.
;
I
am
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
A
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
be
;
where
did Hafiz let go
he have done,
if
?
?
he had not
let
go
?
:
that one of beauteousness should be the lover of one of hideousness. of tS
i
n the second
line.
826
DIVAN-I-HAFIZ.
5O2, i.
O
(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
By
O
little
!
soul
!
Guard
my
of
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)
we
holdest.
endure,
if,
;
keepest.
drink,
lawful, thou
holdest.
(contemptible) fly! the presence of the (mighty) Simurgh
5.
of display
is
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
O
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
5.
!
from kings, shelter
in service
not done, hope of gift what
Love-play, like true lovers, To us, thou givest trouble.
is
they seek that) thou
(is it
not thy work.
;
holdest
?
^
THE LETTER Y&
503, I.
O
thou that art ever proud of thyself
If
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
me
is
thine)
;
for,
(grief-stricken) face,
For lovers, the evidence of
5.
thou
wander not
(0 father of
lust
f
art.
wisdom, renowned
(no access to
(519)-
thou
For, for the best
Go
827
is
;
love's intoxication
;
and the grief-stained sigh are
affliction.
No
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
7.
Without wine, wine-sickness departeth
not.
thou
art.
thou
art.
;
for wine-sick,
I.
is
hurl.
828
DiVAN-l-HAFlZ.
5O4, i.
O
(521).
thou that, in the tavern-street, thy dwelling of thy own time, thou art, if, on the cup, thy hand
hast
The Jamshid
O
!
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
O
thou who, in union with the heart's ease, privacy chosest
As
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
5.
thine
Thanks,
!)
(true)
Beloved (many
though, at the time of
a)
journey made, a message thou hast.
fidelity,
stability (constancy) is not
;
I
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
On
From the laughing lip of the goblet, the soul's perfume, O Khwaja smell if, for that, a perfume-place
I
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,
it
will be,
hast.
abandoning
of violence-doing
it
;
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
g.
O
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
it
thou castest.
Be
!
(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
is
addressed
(a) to the true
:
Beloved.
murshid.
(4) 2.
Thy sorcery resembleth this that on water cheek will do.
On
thy
own
Hur.
it
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,
I
know
not what thy
thou mayst say that on water the
30
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
is
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.
O
(512).
whose face (are) revealed the splendours of sovereignty; whose thought, (are) concealed divine philosophies
them, in
And,
in
!
In the country of faith, thy reed it, may God bless hundred fountains of the (limpid) water of life !
A
from a small ink -drop
opened.
On
Ahriman, shine not the splendours of the ism-i-a'zam, Thine, is the country and the seal-ring. What thou wishest,
Doubt
On
his
Sulaiman's pomp, whoever displayeth, wisdom and knowledge, (even) the bird and the
order.
in
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)."
i.
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
c.
n.
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
O
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,
To
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.
!
a
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),
a
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,
So
that,
engage).
Adam's household, as long as the way of sovereignty was, Like thee, none hath known this science (of sovereignty) as it
In
Cometh not violence from the Oppression on
15.
When, on
me
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
O
!
!
On
Hafiz! since, sometimes, thy name the King taketh (mentioneth), him, grief on account of fortune display not in pardon-seeking, come back.
To
8.
;
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 ,,
of
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
i
And
of
From thy ruby And,
(516).
the tale of paradise the description of the beauty of the Hur.
tale is
is
;
(the life-giving) breathing of 'Isa mouth, only a sign (is) the water of life.
(only) a jest
lip,
VJ
from, thy sweet
is
my
;
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,
5.
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.
O
!
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
heart
!
is
mine.
roasted (grief-stricken)
;
This consuming of
A
my
(then)
in
my
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)
;
I.
" Hur."
4.
From Muhammad's
Ode
25,
c.
2
;
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
My
life,
how
I
ruined
!
as
much
as
I
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.
To
5.
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
I.
"
The meaningless book
"
may
signify
:
(a) Hafiz's verse. (6)
Yes,
endure torment,
a book wherein
is
no mention
of truths
and
of divine
knowledge.
best.
come
;
best.
835
THE LETTER YA
5O9, i.
(520).
O
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)
is
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
is
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
if
!
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
O
Hafiz adoration of his eye-brow (curved) like the prayer-arch, make For save here, a prayer from sincerity's source thou makest not.
5.
!
;
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)
i.
So long as way-farer thou
!
(510).
strive that the
art not, road-guide
master of news,
how
(is it
thou mayst be
:
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 ;
!
O
!
thou mayst be.
Far from love's degree, thee, sleeping and eating put
To
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.
5.
From
men
the copper of thy existence, like
of the
Path
(tarikat), thy
hand
wash,
So
that love's alchemy, thou
mayst obtain
;
and gold thou mayst be.
From head
When
Path
A
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
in
God's
sea,
be
;
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,
If
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.
5.
The
(base) copper of thy existence,
abandon
;
and
of
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, !
if
in
thou shouldest be.
DiVAN-l-HAFIZ.
511, (524). I.
To
the adversary, utter not the mysteries of love and of intoxication,
So
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
in
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). ;
;
5.
At the threshold (where humbleness lofty
sky
(God foroid) shouldest
that, fall
i.
:
!
life,
pardon
the side of intoxication's delight, easy
Sufi
O
greatness) of the (true) Beloved, of the
from the summit of loftiness to the dust of lowliness, thou
Although the thorn diminisheth
By
is
(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
is
;
(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.
O
heart
At
(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
To
one word
thec,
I
say:
"Thyself, behold not, so that
(in safety)
wisdom,
thou mayst
escape."
5.
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 ?"
O
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
I.
6.
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
my
"Blood
from
subtlety, hear that, free
(of grief)
thou drinkest,
(529).
if
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,
O
men
thou be, whose desire
Pari-born! ease with man,
how long
is
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.
O
back to the Merciful, thy own work thou pass, the great pleasure that with fortune God-given,
thou makest.
O
breeze! the service of
If,
Hafiz!
if
j
Till, full of
the
lily
Khwaja
of the valley
Jallalu-d-Din do,
and of the noble
the world
lily,
thou makest.
1.
What
fate
hath given, with
body, in
2.
Thy
3.
Otherwise
it
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
8.
Jallalu-d-Din. See
Ode
517,
c. I.
?
(in
the grave).
THE LETTER YA
514, i.
to the voice of the bulbul
If
Thee, how may
cure?
I
and
The
(530).
wine thou drink
of the turtle-dove,
last
remedy
is
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, "
in
thy hand,
Die not; living
is
is
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. ;
5.
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,
is
hath
I.
When This
a.
If,
j*
is
drum and
it
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
is
}
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
3
is in
trouble,
Arabic
;
and
is
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
it,
the expendin
of
842
DiVAN-l-HAFIZ.
On
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,
I
close; wine (it)
is
where
?
give.
miser perceiveth not. Hafiz come: on me, the responsibility (that saved thou !
;
shall be).
9.
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
(I
For pity
(full of disaster) is the
Went my
swear) that mine
heart
;
is
envy
of
my own
glance on one
eye
(falling)
on thy cheek,
of tender-face like this.
and, to the stranger (from the other world),
I
know
not what
chanced; For,
went
To an Save 5.
O
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
i.
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
a
cry.
!
^44
DIVAN-I-HAFIZ.
516, i.
As
my
love (so) the
Happy be on
this
work
of
account
(532).
Thy beauty took that,
this
beauty
love
(even)
In my imagination, In any way, should
it
cometh not that
come more
in the (vain)
beautiful than this
That moment when, with Thee,
I
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
is
(only)
;
That moment when, without Thee, eye
5.
may be
the (momentary) twinkling of the
a long year.
is
Life's delight
Ever
I
would have been gained, if, with Thee, for us, one day had been the lot of a great union.
in life (only)
O
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
My
I
(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
it
;
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
By
to the first line, If
5. In
my
union with Thee had been.
eye, is
no
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
So
to
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
I
am
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:
To
O
my
Man's house with the glance, thy eye hath darkened Thine, be no wine-sickness
I.
!
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 "
I
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
is
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,
I.
!
My
;
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,-
5.
O
(O Zahid
Thou Hafiz
O
!
;
!
Shaikh
!
thou have.
fearest thou not
thou hast.
have not seen (verse) more beautiful than thy verse,
I
in
!
)
?
\
my fiery (burning) sigh ? the woollen khirka, (easily consumed) knowest,
Which,
5.
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
;
(I
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.
In
my
eye, the eye-brow of one of one fresh of down,
The fancy
(526).
moon I
of form,
have made
I
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,
my
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)
5.
is
my
heart;
fire
to the khirka,
I
will set (and,
:
Come, come
;
for, glorious, it will
Since, from His
chamber
is
(the true Beloved's)
for
star (the illusory beloved)
where
The second
line
appiove
is
(even)
the darvlsh, have given to that one (God), a any one's crown, or throne, is not (even)
little
solicitude.
I,
may
be
will,
seek
:
a wish.
:
at the foot hath fallen (in obeisance),
8. Separation, or union.
He
the bed-
solicitude?
At a head which
If
in
little
Separation or union what martereth it ? The Friend's For, from Him, (aught) beside (union with) Him, vain is
4.
moon
face the (effulgent)
a
heart's rein
To whom,
a spectacle.
mine,
For the twinkling of the
My
make
wonder
not.
Both are equal.
of separation, separation, seek
; if
He
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.
By
His (the true Beloved's) soul
I
(525)
swear that
if
power
of (sacrificing)
The humble
offering of His slave,
my
life
had been, would have been.
-
it
foot-bound to His tress, my heart had not been, In this dark dust-heap (this world), rest mine, how If
Would
to
(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
my
!
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 :
5.
Him, even
When
in sleep,
I
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,
to
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
it
would have been would have been.
;
For,
If,
(kind) like that,
if
He
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
I
perpetual, precious
would have said
If,
5.
dust of His foot, what
O
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
my
eye, the fancy of
every corner, a thousand fountains
worth?"
had been.
lives
!
is it
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
to
that,
on
!
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.
If
8.
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)
To
For, at the head of love's stage, no remedy save wretchedness.
we and beggary.
(wretched) way-farers (lovers)
is
Thee, the Khusrau of those moon of face, respect and shame did Afarin on thee for, worthy of a hundred such thou art.
;
!
5.
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
To
be not the state of being
(infidelity).
as to the watcher's tyranny patience
If,
if
is
(wretched) lovers,
I
exercise not, what
may
I
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
I.
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
is
play.
The second
line may be : every calamity that thou seest, thou seest, second couplet occurs in c. 6.
If not, 3.
8.
The
^JJJjlJ
ma y
b fi written with
(6)
from
thyself.
:
"
(a) the ya,e nisbat (the
all
ya
of affinity), in
the ya,e tankir (the indefinite ya),
which case, there
is
no
difficulty.
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.
O
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
my
(bloody) tears thou seest:
If
a moment, on this spectacle-place of (my) vision, thou
O
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)
is
Khwaja
art.
thou art thou
Jalalu-d-Din,
the consequence.
predicate
;
" and " a daintv one
is
;
art.
the agent to "
sit
not."
According to (a) Since thou art dainty, pure of heart, pure of nature, * * * That is best :
9.
To
the second line
No 10.
add
:
need of the rose garden hast thou.
Otherwise
O
rose
wonderful,
!
through courtesy, thou
sittest
with the thorn (whence, save injury, naught
Cometh);
Apparently,
in
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,
On
seest.
in
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)
It
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)
If
Jjo
_
|
O
5
be Arabic
"pupil of
eye my readiness behold taketh declination.
my
tion, also
!
;
and me, discover.
For what taketh perfec-
THE LETTER YA
523, I.
^
855
(545).
On
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)
on
thee,
be
it
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
t
To the limit of thought and From the king, the liberal
One "
sufi-istic
light of the
Hafiz
!
from thy
For, better
3.
Unless one Fall
6.
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
I
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)
b
this,
(wine/ signifies
Love which
is
(man)
(i
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
is
:
&
= 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
;
I
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,
V
gave the treasure
Sold, the (precious) Yusuf of Egypt for
Come; By the
5.
On
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
is
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.
of
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.
O
heart
A
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." "
4.
" 6. 10.
The
My
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
3.
an
written
wild white rose
I
xii.
20.
v. 17.
work."
when the Turkamans had taken " signifies
the fair ore of Shiraz.
:
Shiraz.
858
DIVAN-I-HARZ. I
have heard
On
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
;
it
are dogs.
a Barhaman
?
THE LETTER YA
525, I.
Not, in
all
S:
(546).
the cloisters of the magians,
is
like
me
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,
I
have established streams
(of tears), so that, per.
chance, In
my
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
5.
(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
a
To
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,
t.
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
it
of
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.
"
If
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
O
would that by
My
is
what? The much journeyed Friend
(the
true
Beloved)
;
my
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,
My
soul,
would have scattered for Him, that Heart-cherisher, my bosom, He
I
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
2.
Couplets
3.
See
6.
Not by man's
Ode
I
2
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
is
limit, is
my
viii
"
wishest;
whom Thou
wishest,
Thou degradest."
Opinions of the A'shariyyin," clause
desire of union.
i.
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,
it
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
5.
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.
O
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
O
heart,
much
experience, thou hast.
of
Thy beauty
acquainted),
Distraught of state and expectant,
5,
page
?
all
Thou
keepest.
864
DIVAN-I-HAFIZ.
From the mine
of the other world,
is
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,
I
I
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.
5.
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
A
!
of this centre-place of existence,
thousand defects,
it
hath
;
it
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,
On
the page
and
(leaf) of the rose,
of the rose-bed, the line (of effacement)
thou drawest.
.,
My
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,
By
Momently, in recollection of that lip, wine Me, from khilvat to the vintner's house,
5.
(0 true Beloved 'Tis easy (here
With
my
saidest
head),
if
:
!
so that, with
Thy
;
and
morning breeze,
of that intoxicated eye,
to our saddle-strap
Thou
the trouble of this load,
cheek, far
I
Thou drawest.
Thou drawest.
Thy eye and eye-brow, what bow that, against me miserable,
Come back
hue
"Thy head bound
(against)
Alas this
O
Thou
!)
is
of
Thou drawest.
renown)
deliberation of heart
may put
is fit :"
endurest.
may
I
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.
1.
2.
Thy beauty effaceth the beauty of the " The seven screens." See Ode 364.,
rose. c. 5.
THE LETTER YA
530, i.
To
me, from the heart-ravisher who
The foot-man
wind
of the
is
if
No complaint (only mention), I make. To the field of liver-thirsty ones, gave In love's path,
a
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
of
my
khirka
is
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
;
I
may
;
up-lift
a great standard.
Love's pain knoweth not the road-sitting physician (the dry zahid; the
O
void of wisdom) one dead of heart
O
heart (Saki)
sufi,
:
The cup
(of
!
go
|*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),
6.
hand get
to
!
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,
5-
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,
I.
;
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
it
;
desire
is
what?
'Tis the
!
abandoning
;
of sovereignty
is
that which from this abandoning,
thou stitchest. 5,
The lament fore
it is
of the turtle-dove
by the marge
of the stream,
I
know not where-
:
Perchance, like me, a grief
it
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.
I.
The
nau-ruz, the
instituted
first of
by Gabrs,
the
(4)
On
is in
Aries,
and
is
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
is
known as
nau-ruz-i-Jamshid 'id-i-sultani
kadim
t
'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.
7
Within the screen, speech
I
utter; forth
the bud) come For, not more than a space of five days,
from thyself,
like the rose-bud (from
;
is
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. ;
!
O
heart
!
go
practise
;
wine drink
For a Path better than
10.
;
and profligacy and the abandoning
of
hypocrisy
:
this,
I
wonder whether
thou mayst learn.
To
the garden, go that, from the bulbul, love's mysteries thou mayst take to
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.
8.
When
the sun entereth the vernal equinox
" The
fool."
See Ode 549,
c. 4.
is
the nau-ruz.
S
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
I
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 ;
O
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
No
5.
complaint, do
That, when a
I
make
of the zahids,
ill
morning dawneth,
(bright)
of nature.
The way
is
this
:
in its pursuit falleth
a (dark) evening.
I.
Drawing
raw
the
from the grape, they put
juice
it
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
by
its
Though
:
descendeth the palate of the immature one, freeth him from immatureness
This
is
it is
The
and
the time of austerities;
and
love's burden,
our immatureness; and
I
am
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
I
am
;
he
intent is
on
own
my
ill-nature.
injury,
the (dark) evening.
I
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
O
footman
A
companion, who night and day drinketh pure wine, he maketh recollection of
!
Is it that
O
" 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.
!
if
The dreg-drinker"
is
Hafiz.
THE LETTER YA
533, I.
(557).
morning time, a way-farer, on the confines Kept saying this enigma to In the
"O
"When, If
becometh wine
Sufi! pure,
871
Sr7
a land,
of
a
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,
5.
Dark became the inward
A
lamp,
may be
Lord of the harvest recompense show to If, a little pity, thou !
I
from the hidden, a khilvat-sitter.
(only) a
O
In none,
that,
uplift
name, without trace need thy present to
Though (Yet),
may
It
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.
6.
124.
a noble one) signifies : one daintily reared ^JoJjU " Perchance, he may pity thee. (
-
faith.
in luxury.
a fore-head.
74
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.
in
which the name of Hafiz
is
omitted in the last couplet.
?
I
may
THE LETTER YA
534, I.
Since
Sulaima went to
my
Through
love for her,
(561).
'Irak.
meet with what
I
^
Sr>
meet
I
(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,
To
5.
O
minstrel, sweet singer, sweet speaker 'Irak note in Persian verse.
!
prepare
An
Back to my recollection, youthfulness bring The sound of the harp and the hand-waiving
The remaining
My
remaining
Saki
God
A
!
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
O
I.
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
is
Ode
and
little
557,
15
;
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
O
!
;
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)
My
Not our
lot, is
the union of friends
Hafiz! ghazals of
'Irak, utter.
;
877
THE LETTER YA
535, In the morning, to the breeze,
i
The
I
(556).
uttered the tale
"A
address (of reply) came saying:
relier
of
my
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
To
Laila's tress, bind thy heart; with
work
(of love) For, for lovers, injury hath the
O
Ho!
5.
may
unfold,
of longing.
Majnun's reason, do thy
;
Yusuf
engaged
Ask
(distraught)
it
of
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
if
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.
3.
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, :
7.
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
To
KJiwarazm, did the saucy ones
of
U
(the
of eye of Kashmir,
mean)
signifies
(a) the watcher. (6) love of the world.
U*
of
Samarkand
of
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,
S
(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
of
one coloured-
ness (constancy). Arise, With pure wine, the (deceit-) stained and tattered garment of the Sufi,
wash.
Mean
O
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."
5.
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.
:
If
a
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
On
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
!
in
Him,
O
heart
bewail not.
Of ardent
O when
I
am
;
pray.
eternal protection, keep.
Thy !
I
!
every stage whereto he turneth his face
in
The distraught
1.
or to
;
The
5.
;
love,
state
I
For, in the chain of His tress, collectedness (tranquillity).
is all
die.
if
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
As
is eternity.
If
*-^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
to
a remembering)
As 2.
long as
Arak. If
See
Ode
499,
:
i
and
2
*
*
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
I
will
be
:
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.
6.
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
is
my
Thee
of
rest is
88 1
Sr
;
my
consoler.
Till the
Be
it
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
is
The
(full)
moon, draweth the
necessary.
loss of capital, of rank,
God knoweth Hafiz's God's knowledge
Ever the angel
of
From exceeding
(of
If not,
and
intention
my
wants)
easy
line of a crescent (a
new moon)
!
is
of wealth.
;
is
sufficient for
me
(without
my
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.
my
face
;
and, in union
882
DiVAN-l-HAFIZ.
538, i.
A
salutation, like the pleasant
To
man
that
perfume
the eye of light
of
(560). of friendship,
:
A
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
5.
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,
My
a mumiya.i.
Thee, the chemistry of happiness, I will teach From bad fellowship, separation, separation ;
10.
O
if thou leave me, lust of greed Great sovereignty (contentment) I !
Hafiz
O
3.
To
!
slave
of time's violence, !
the second
line,
add
my
Mumiya,i
signifies
:
will
make
complain not
what knowest thou
That, from thee, 8.
!
divine
in
beggary.
;
work ?
:
desire
I
may
gain.
a preserving substance wherewith mummies are preserved.
?
THF LETTER YA
539, i.
"8
(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
:
5.
and the dignity
one possessed of dignity
of
!
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
O
;
our head and the door of the wine-house, the side of the vault
(Together are) whereof
O
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,
9.
Thou knowest
Muhammad
not
said
:
how
knowest not (how) to beat.
and the royal assembly
of
From
the hand, let not
TQran.
they acquire poverty.
Al fakhru
fakhri, poverty
is
my glory. .
5X2
884 10.
DlVAN-l-HAFIZ.
O
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.
By
his
own work, every one
reacheth to his desire.
?
THE LETTER YA V"
540, I.
Alas
full, full
!
God From
O
of pain
is
my
(563).
a plaister
heart,
through loneliness, to (giving up) life
!
885
my
who
the swift moving sky, hope of ease, hath a cup bring, so that I may rest
Saki
Arise.
To
!
?
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.
To
a wit,
"A
work,
said
I
" 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
I
is
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!
No
A
path, into the street of profligates,
wayfarer
is
necessary,
is
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)
a
3.
Samarkand.
5.
Chigil (Turkistan)
Ode
535,0. 10,
night-dew.
n.
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
is
made
is
to
frora
a
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).
Ho
love for the rose). for the sleep of non-existence
Vigilant be
O
!
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.
On
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
of
Kausar
is
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.
O
;
!
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
To
the
So
(two gallons), that we may fold up the black
memory
of
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
To
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
To
is
^
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
of
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. ,
;
O
!
More
fresh than this, the sky's eye seetli not a youth In the hand, none beheld more beautiful than this
Created of
On
who
have seen a body of these dusty ones be not
soul,
this skirt,
shall
;
an
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
5.
Know the wine is without alloy haste Another year, who hath hope of ;
;
the time
is
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
I
unfold
?
of the tress, of a saucy one,
'Tis difficult to dwell in
is
work.
difficult
than the rose, a hundred-fold more lovely thou art, a thorn Thy skirt, gain not
path to
hand
new spring?
rose,
a
and a severe pain a work, and
lovely face
Lord
I
;
a
In the garden,
A
opportune
!
every thread of Hafiz's hair a land like
;
this.
!
THE LETTER YA
543, r.
O
breeze
V
(566).
the perfume of that musk-scented tress
!
thou hast
;
As
the token, thou stayest
My
wherein is the jewel of the mysteries of beauty and of love, thou keepest. thy hand, one can give, if it, well
To
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 ;
5.
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,
O
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,
O
cypress of the rivulet of thy arrogance, boast not For, if to him thou reach, low with shame thy head,
He
If,
?
(the true Beloved),
I
prayed.
;
thou wilt have.
Laughing beneath His
lip
(covertly)
spake,
Saying
A
!
thou hast
!
For Him
10.
to thee
it
?
" :
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
4.
" Reacheth."
cloister), plant
See
Ode
249,
thy foot,
if
;
inclination for search,
thou hast.
c. i.
5*
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
A
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.
5.
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)
I
and
intoxication,
I
skill.
heard,
and the way
of being void of
news.
O
dainty one, sorcery-player what doll art thou thyself ? Neither in front of the eye art thou ; nor hidden from vision art thou. !
A
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
:
i.
In Arabic,
3.
See
10.
Ode
Dari.
is
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
I
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,
On
!
thou
art.
Love's Path
We
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
my
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)
in
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
Oh
that
I
is
eternal union
my
life
but,
;
I
is
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
;
!
O
5.
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. ;
O
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,
i.
;
In Arabic, are
all
the second lines.
die, life
that
is
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
is
immersed
in
:
full of
(lip),
the sweat (of envy}
is
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." !
5.
;
A moment, Say
On
:
:
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
i.
When
perspiration
it
Here the
becometh morning, the lover lover saith
thou mayst say
;
:
and
'Tis hail on " the tulip
O mu
azzin
is
never
will
city,
Rai.
*
deprived of union with the Beloved.
1
to-night,
I
be separated from Him, although thou utter the the
mu
call
to
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.
94
(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.
On
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
5.
>r
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
:
;
is
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
I
put
and
;
;
probity,
and
(with the Beloved)
separation Again turned the country of the heart
sufi)
art.
;
chastity.
and passed the pain
of
;
Hafiz
To
2.
!
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
5.
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,^
I.
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
?
/
O
thou and His adorned face, where ? Fragrant musk, He and, the load of the thorn, rose
!
thou hast.
;
5.
Sweet
basil
Fresh,
He
!
;
thou and His fresh down, where and dust (of grief),
(lofty
and
strait)
cypress
!
in
comparison with His
thou hast.
lofty stature,
In the garden,
what credit
O wisdom
comparison with the existence of His love,
!
in
In the hand,
If
hast thou?.
(of will)
3, 4,
and
thou hast.
5
-\ f adorned face In comparison with His < fresh down >thy rank * intoxicated * eye
Long-handedness." See Ode 200.
Basil.
?
I
In couplets
"
what power
hast thou
one day, to union, thou wilt reach, the power of waiting,
Hafiz
4.
thou hast.
Narcissus! thou and His intoxicated eye, where? Merry of head, He; wine-sickness (drowsiness),
O
2.
?
See Ode 455,
c. 2-
is
where
7
THE LETTER YA
549, l.
(527).
Appeared the ways of unfaithfulness; With none, remained the mark of faithfulness.
To
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,
is
the fool
;
Since, at this moment, his chattels are of price.
5.
If
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)
if
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
;
"
4.
See Ode 442, See Ode 531,
6.
Shaikh
2.
(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. ;
O
Sufi
!
me, shun
For repentance
I
shun have made of abstinence. ;
!
Come on
the curve of His tress, fix thy heart ; (from worldly attachments) thou desire freedom and escape. ;
If
For God's sake, in the rose-season, shatter penitence For the rose-season hath no permanency.
O
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
it
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),
5.
O
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
of
prevaileth.
S
of soul) Cir^" O'ght one whose body is 1
signifies
:
in
like the
grace
luminous soul.
52
a
9
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,
On
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
On
a sick one.
O
intoxicated eye of the beloved
!
to sleep, like
For, in pursuit, from every direction,
The
is
the sigh
my
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
5.
not
When
!
a
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
f
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 ?
To
:
;
:
5.
How
mayest thou succeed
?
DiVAN-l-HAFIZ.
902
553, i.
My My
who
a sacrifice for Thee,
soul,
a sacrifice for Thee
head,
If
!
(538).
and the Beloved (together are) I and
art both the soul
not,
1
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
To
of the
Without Thee,
With Thee, 5.
wing-scorched moth
dainty ones, reacheth not the
way
is
may be immatureness may be from
to take ease
to sit saucily
So
;
soul-scattering (sacrificing).
Thy watchers revealed how remaineth the matter of Concealed,
Thy
the immature one's
of
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
I
tress,
art thou
How
my
heart
:
O
livest thou ?
(thou
who
art)
a prisoner."
My
heart said
" :
Yes what doest
Hafiz
thou,
;
" Not every beggar's,
is
the rank of
if
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.
3.
" Reacheth not." See Odes 249,
4.
Both are
8.
Couplets 7
The
difficult to
The
heart said
first line
Hafiz
!
i ;
262,
c. 5.
do.
and 8 form a kitaband.
Captive, 9.
c.
if
I
:
am
not
;
nay, lofty rank,
I
have.
'Tis from
envy that me, captive thou
:
truly thou ask
no worthy of our
society art thou
;
callest.
93
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
On
Like Like
Thy Thy
a
how long? how long ?
eye, in the source of powerlessness, tress, in twist and restlessness
That pain that through Thee, If
little
I
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.
5.
Necessary,
is
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.
I
of union with
as living
I
am,
I
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.
;
;
At
last,
on Hafiz's bitter
Hopelessness,
8.
To the
last line,
state,
how long?
add
:
But senseless become.
show a
little
pity?
Distress (of contempt)
how long?
94
DIVAN-I-HAFIZ.
555. I.
desire be thine for wine, us save wine naught bring. Before
Saki!
if
Ho
!
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,
5.
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 ?
3.
Ya Hayyu
ya Kayyumu,
Living and Immortal one!
how long
?
THE LETTER YA
556, i.
Than
the tavern-street,
(Even)
if,
for
my
95
Sr"
(544).
more pleasant
is
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
is
of
my
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,
O
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 ;
2.
...jjJa-jjjf signifies:
fK^^T
"I desire."
4.
The
5.
The Barhaman
7.
See
word, sweet and useless.
Ode
525,
signifies
one who hath connection with those of the
cloister.
See Ode 524,
c. 13.
c. 10.
6A
DiVAN-l-HAFIZ.
557, Tis morning; and, droppeth
I.
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.
at
If,
Saki
dawn,
at
!
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
5.
"
;
for,
Happily pass
Hafiz
So
!
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
I.
"Man."
!
in the rivulet of the eye, the plant of
blood,
and established
:
3-
fruit.
(It),
See Odes 144,0. 10; 315,0. 2; 524,0.
man = 2 ritls = Bahman" signifies i
"
:
jUi- Khamar,
I
wine-sickness.
JChammar, a
vintner.
thy stature thou wishest to up-pluck.
I.
gallon.
January.
See
Ode
give.
35, c. 8.
97
THE LETTER YA V*
558, I.
In fruitlessness
O
son
!
and
(569).
my
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,
He
spake saying
:
O
:
became contented,
(mighty) falcons of tarlkat with the stage of a pitiful
"
(in love)
friendless,
I
fly
!
went,
remediless, one
!
the load of what person
art thou ?"
5.
So
that, like the censer, a
We
(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
By
grace). his own capacity, at the time of union with the Eternal, Hafiz borrowed (from
Musa)
these
holy words.
By
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
He
4.
;
to
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
of
shout
my
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
9.
much
!
!
the
strife,
for
an
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 "
my
desire,
wrote
I
;
(570).
and weeping was my eye:
through sorrowfulness without thee,
my two
desire, to
dwellings of Salma
much
eyes,
thy Salma
!
am
I
is
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
I
(Yet,
to
;
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.
5.
From
When
O
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
!
1.
In Arabic are couplet
2.
Through phrenzy
I
;
the second lines of couplets 2, 3, 6, 7
of love,
dwellings, the ruins
is
Yes
;
!
this address.
and the houses
When
in
;
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
in
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
By
(I
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.
Of
(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). ;
L
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
I
;
hope
yet,
I
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)
O
impure gold (heart) cast a glance
(of alche-
!
Shaikh
!
we have
we have
not
;
and a snare
(to captivate
the true
cast.
by the beads
of the rosary,
(I
beseech thee) cast
me
not from the
Path; For,
5.
when
(once) the wise bird falleth, he falleth not (again) into
O
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.
My
plaint,
" For thy
I
lip
where
take to
was our
life
;
?
This
tale,
I
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
By
(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
4.
eye-lash, loose
See Odes 132,
178.
maketh (even)
a
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
:
I
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.
To
on account of thy stature and its
Move 5.
A
thou
hundred times Thou saidest: "From
Thou
saidest
my
fear
"
Thy desire, Thou givest
:
desire,
Through the
lily,
shield of
my
I
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)
1
gait, the
thou
art,
!
If,
;"
looked, verily better than that
thy
my
(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
!)
a
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
4.
"The
5.
The
lily is
10.
The
nib of the pen
cypress." See
like
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
:
is
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
Thy
;
(b)
becometh the
foot.
to cut
from head
why
it
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
To
lip, I
kiss
and down drink
;
the water of
life
I
(564)-
wine
its
have taken
my
;
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,
(0
5.
to the garden, the rose brought
sweat.
(O Saki!) the cup of wine, give
Who O
and recollection ?
or
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,
O
9.
The The
heart
!
in
it is
H&wa
!
Huwa
!
(He
is
!
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
!
is
!
See
Ode
514,
c. 2.
necessary.
6a
9H
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
is
in Capricorn.
Aquarius.
;
(the
month) Dai.
the (tongueless) reed
THE LETTER
563, I.
O
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).
;
a
Love
for his face like the
Minstrel
(At
Thy door, curved like) the watcher
May
!
the ring,
became my stature
;
(Together
in
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)
5.
moon, cometh not truly within the screen Saki give a
a melody, strike up.
!
little lustre.
am
I
:
fancy, and a vain dream.
than
in the end, less
;
;
Since not contained
in
O
what
heart
!
in the eye,
the eye
(lips of
is
Thine)
I
am
;
in
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
to
be gained
is
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
A
little profit
That
profitless)
it
bulbul
2.
See Ode 541,
3.
Uj
is
the (flaming) candle, (so
been
if
had been
thy good
worth a hundred musk-pods of Chin, perfume from happy disposition
is
its
!
cometh every bird singing
to melody-making; Hafiz
to
:
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
is
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.
O
Hafiz
The
from lofty fortune, aid be thine, prey of that (true) Beloved, impressed with excellences, !
if,
thou shalt be.
a.
jjj
signifies
(a) (6)
Out
:
a note of music. screen.
of respect to the harp, this
word
is
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
By
my
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
5.
of kindness,
girdle,
O
in that waist, is
!
wrote, in such a
way
Thou knowest.
that the stranger
;
On Thy idol
I
sake, that
do Thou also read
gold-woven, hope how a subtlety
may
I
With
in
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
of
;
Hafiz Love's
4.
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
to
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
of
wine
;
a large jar?
like
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
5.
;
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,
I.
" Man." See Odes
a.
^
3.
144,
c.
10
;
524,
c. I
;
557,
c. I.
signifies:
a very large oblong wine-vessel. See " Man." Odes 315, c. 2 Ritl.
j
524, c.
i.
make
;
so
DiVAN-l-HAFfr.
568, i.
Time consider plunder
O
soul
to that degree that thou canst
the out-come of
!
(579)-
moment
life is (only) this
hath
The
if
;
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.
To
the physician, not the confidant, the state of
Gardener! when hence
5,
in
If,
The Is
;
I
pass, be
my
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, :
;
O
soul
O
sweet mouth
!
it
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.
O
eye,
my
heart,
I
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
O
8.
"
sage
!
delight will slay the penitent zahid
do not a deed, that bringeth
The great name
of
God,"
See Odes
189,
c.
;
penitence.
2
;,
193, c. 3; 435, c. 10..
man
92
THE LETTER YA One
day, by
(Saying:
)
my
door, enter, so that, with joy, the
"Verily, joined to
me
is
-
hand
luminosity as
I
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
!
if
of
me
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
I
I
(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
O
fortune,
sky
!
:
!
have the hope that his girdle I may loose me loose the knot (frown) from the-
I
;
for God's sake, for
forehead.
5.
(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)
2.
See the Kuran,
4.
The
second
up that passed
of a
?
ii.
line is
34
;
vii. 2.
repeated
in
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
of
my
eye,
Thou madest night
alive
keeper
(watchful),
The consoler
my
of
Thou
hopeful heart,
In sleep of midnight, this desire I see In place of streaming tears, in my embrace,
shalt be.
;
5.
that cornelian (mouth), by the
By If
complaint,
When
I
make,
my
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,
2.
To the
second
line,
was
not.
But, 3.
The
it
first line
add
my
portion
Thou
hast made,
Thou
shalt be.
:
:
In recollection of Thee, 6.
lips,
thou be.
all
night
I
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
am
I
am
idol,
thou shall be.
the Hafiz (the guardian) of the city, not worth a barley-corn
I
:
Perchance, out of thy
10. HSfiz.
my
See Ode 395,
c. 7.
own
liberality,
my
beloved,
thou shalt be.
DIVAN-I-HAFIZ.
571. mouth, thou resembleth a casket of pearls Lord around thy face, how fit became the
I.
!
!
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
my
;
and by the memory
of His intoxicated
eye;
With
I
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. !
O
signifies:
make
white (to display) the teeth ; to laugh. revealer of the teeth displayer of the casket of pearls of the box of the
to
!
persed state Fie, fie
JU.
!
O
and withered form
worthy of thee hath
(state) signifies
mouth
at
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
5.
;
O
rider of camels that left
If,
the
men
my
dwelling
them
of Najd, thou meet, to
!
of
my
state, speak.
In love-playing, lawful the Heart-Ravisher regarded crowd of Lords love's decision is what ?
O
blood
;
!
On
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
8.
my
u^olu
fled
o^> (Najd)
is
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
of
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.
O
O
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."
9.
JKi
(fawn) signifies:
(a) the beloved,
whose manifestation
is
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
of
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).
If
:
For, though black of book of the world, I give. of the grace of the Eternal, when can one be Hopeless
Wine,
Saki
So
;
;
Since time's picture
Hafiz
Pure
is
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
"A
:
river, the
!
:
:
the
first of their
poets.
He
name wrote
is
in
Muhammad Turkish,
in
Sadru-d-Din)
is
is
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,
my
Yet, every day,
(562).
Salma bound my heart soul crieth to
me
;
"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
To
the (true)
O
thou
who
Beloved,
and
wholly
!
surrender,
completely,
like
me,
thy
heart,
O
1.
drowned
in
love in the sea of friendship
In Arabic, are couplet
I
;
!
the second lines of couplets
2, 4,
7,
and
8
;
and the
first line
of
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
me
hate of enemies, cause to reach to
to reach to
my
object
;
and
to
subdue
thou, who, in respect of love for Salma, deniest
3.
me
my
my !
at
desired one.
lust
and body.
first,
her face thou sawest not, therefore
thou art excused. 4.
To
O
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
60
93
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
O
in grief of love's passion for Thee, the Lord (God) of slaves, is our reliance.
idol
On
!
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, ;
my
life,
1
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
7.
When
the soul.
is
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,
:
I
8.
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
is
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
:
To
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
of
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
is
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.
is
in
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
no
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
is
to his
hand
the
word
'ujb in that
he hath 75. In the affairs of the world,
having attained the degree of 10 (which
is
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
is
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,
3
;
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
On
(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,
5.
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
am
God 5.
saith
I
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,
He
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
i
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
it
wholly kindled,
Whoever on
When
I
it
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.
5.
assault, an army, he shattered the centre of an army, rent
Sometimes with a single Sometimes, with a
Hu
!
3,
5.
The
final
word
of the Persian lines
is
;
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.
I.
profit,
which, from
1364 A.D.) was the founder of the Muzaffar dynasty
in Pars.
6.
;
:
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
He
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. !
On
;
the cup's circulation, soul
By
surrender), my the ^hwaja's head, this
(my
life),
my
eye
I
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. ;
O
Minstrel
The
!
chaunt an beauty, equal, hath
on the second and the third cord of the
praise of that
moon
(the lovely one),
who,
in
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
8.
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: "
"
"O
dear one, whose lot is despicability, by force, he gaineth not rank and
Its truth (is) that,
With the water
"The
of
:
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.
!
Go
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
;
;
O
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
On
holy spirit that happy Surush
Heaven's emerald
(Jibra,il),
vault,
" In the morning, shouted saying: "In fortune and power, eternal be:
3.
"
On
"
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
is
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,
c.
122.
DiVAN-l-HAFIZ.
579. In the time of rule of
i.
By
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
A
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."
5.
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'
i.
3. 4.
5.
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.
7.
The second
On
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.
6.
I.
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,
5.
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,
O
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
is
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.
2.
At the is
i.
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
61
938
DiVAN-l-HAFIZ.
Whoso
feareth God, unto
him
will
He
grant a (happy) issue (out of
all his afflic-
tions;)
On
him,
He
will
bestow an ample provision whence he expecteth
(it)
not.
583. i.
From
A
the book of manners, to thee,
I
read
verse on fidelity and on
gift.
"Who "
To
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,
of
Yazd
is
is
none.
is
none.
the fountain of excellence,
the knowledge of vision
585. i.
To
the envious ones of our
"If not, save
582
4.
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,
To
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)
it
(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
By
giveth not.
Kivam)
586. Shah
I.
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.
I
said
He
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,
;
I.
in this Ode, H5fiz seeketh royal patronage.
3-
*^)j~ signifies
586
:
a small house or cage, wherein they keep domestic
fowls.
6 E 2
DiVAN-l-HAFlZ.
94
587. i.
In this darkness-palace (this world) in the
Friend
of the
hope
till
when
shall
I
sit?
Sometimes, in the teeth, the finger knee, the head (of grief).
To
an end hath reached lion
When
O
my
(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 :
it
tidings of fortune, bring
was, to the race again time
may
:
turn.
588. Saki!,
i.
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
2.
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
;
is
94'
KITA'AT.
589. i.
O
King! fellow-traveller with thee,
Arise,
if,
in the
is
the
army
of
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
of
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
;
I.
v^jS j
signifies:
w ^/ ^yi-
3.
" God's law." See the Kuran
4.
See
Ode
572,
c.
Numbers have
The i.
ii.
?
!!
8 (note).
degrees.
explanations are
The
perfection of units
is
ten
;
less
than ten
is
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
is
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
is
;
way, a great mystery, none can utter to pierce a pearl (of verse)
II
;
None knoweth how
in this
way.
592. I.
Khusrau thou whose
just
!
O
Seized
all
my
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
my
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.
4.
592
5.
amassed,
my fancy saw that, in the morning, Shah's stable, chanced my passing secretly.
Last night, in sleep, so
To my 591
I
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),
it
;
it
kept going.
Kept going I
When
to him,
I
said
" :
who none
recognised the soul of language body, the soul kept going. ;
my
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-.
He
5.
that one, save
kept looking; and, from
I
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
On
kept going.
O
King! by way of grace and of kindness, him call back doeth the consumed one, who, from exceeding disappointment, ;
What
kept going?
a,
Hafiz soliciteth patronage in
;
and intimateth that
if
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
If
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
is
is
(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.
me
Yesterday, "
Saying
:
O
of the eye
595
i.
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
3.
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, "
I
" 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.
5.
"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
is
my
fortress.
"What room
(for jest) this? is
no
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 !
8.
When God
said
" Kun (be)."
He
:
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,
I
lM
matter.
6F
946
DiVAN-l-HAFIZ.
596. i.
Sugar from the
violet, the
rose-conserve of
my
verse hath snatched
Therefore, the envy of sugar-candy and of fawn-heel,
Be
it
;
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.
O
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
i.
ojjjJs
(Arabian candy)
When jjj'
it
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.
it
axe;
like
See Ode 35, c. 8; and Nos. 599, 606. This commemorates the death of Hafiz's son.
Pate de Guimauve.
moon
of
947
KITA'AT. In the year 764 of the Hijra, me, the hard tale (of his death) descended like water.
On
Sigh and pain and regret give profit where ? When as sport and without profit, passed away
my
life ?
599. I.
O
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
2.
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
2.
Turan Shah, the world's Khan, the Asaf
in this
oj*j3l uUa-j
meadow
(Rahmanu
la
(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
If
;
thine, (in this path) plant thy foot."
In this way, the date of his death " Association (with God) Bring forth from the letters
2.
Turan Shah was fJ
d*
u
by devotion."
Hafiz's patron.
602
(inclination for paradise) gives the date of death.
40
I*
e?
:
....
.
.
.
2
10
s
30
i_>"
5
300
400 40 707
4.
The year is 787 A.M. See p. 95. ei^Ue i_>y> (association of devotion) (J
j
.... .
V
i
.
gives
IOO
200 2
:
9 I
70
400 302 480
The year
is
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
it
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
at
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
3-
month Zu-1-Ka'dat.
:
200 8
40
108
400 648
The
year
The
title
is
See
756 A.H.
of Isma'il
is
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.
On
6O7. I.
That one
who
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^-
f
... ....
(the
of liberality) gives
hope
&
.
:
605 i
3
40
6
.10
....
.
(_y
;
.
4
700 13
The
year
is
764 A.H.
Note that umid This
I. 1
.
is in
See
p. 95.
spelled umiz.
is
memory
of
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)
a
mutil
it
man a
cat,
607
no one was allowed to purchase withthe price whereof exceeded the value of the camel.
offered a camel
;
but
it
:
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,
I
I
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).
Of
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.
i.
]?**
2.
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.
i.
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,
in
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
I.
(shall be)
a
little leisure,
that the service of the Pir of the
Magians
I
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
my
life,
I have been, the service of that threshold,
I
Yesterday, with me, the muhtasib beheld the flagon and broke After this, it, beneath the tattered religious garment, ;
it
shall do.
;
I
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 :
l.
"
Men
a.
The
3.
See
of turbans" signifies Men wearing large turbans. Hijra dates from the isth July 622 A.D. See Nos. 605, 692 and ode
!
:
3.
p. 95.
60
DiVAN-l-HAFIZ.
954 "In the world, what "
the jewel of verse, whereby, market of the pearl (of the sea) of
is
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.
O
O
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,
By
612
5-
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
4.
Farkad major and minor are two
stars in
Ursa Minor.
955
KITA'AT.
614. I.
O
spring-breeze!
By way
of fidelity
From me Saying " "
Is
O
:
thou canst,
and kindness,
to my Friend, thou mayst take news, " That consumed one, in secret,
dying
Thou
if
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
is
Practice without theory
O
soul
!
in
is
ignorance complete ignorance, impossible it is to find God. ;
6 G 2
957
RUBA'IYAT.
Ruba'iyat* (Tetrastics.)
616. The out-come
of
my
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
is
kept the
fountain
its
final
word
the tetrastich, always in metre
quatrain
(dubaiti)
in
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
In 630,
ask.
God's grace, thou be,
(All Murtaza) of Kausar,
of the Persian lines
ask:
to the ruba'i
and unlike
to
it
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
is
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
;
if
not,
ill
of
we
are
;
name
thou wilt be.
619.
By way I
said
:
of supplication, to that hyacinth (tress of the true Beloved),
" For
me
distraught,
He spake saying: "My "To sweet ease (the lip),
remedy make
I
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.
As
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
O
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
;
1
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
By
thy shunning and want of kindness,
and
my
my
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.
On
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
I
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.
;
I
;
I
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,
I
die.
I
die.
;
!
628.
O
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.
I
fear not.
For
of the
water of
glistening fountain (the ruby
Adam
am
;
life,
lip)
to the annihilation of the world
I, I
is
drank
7,000 years according to the
I.
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
it
one of heart, is the sword blood-stained (the morning sigh) on the neck (the sword) reach, thy (life-) blood (will be)
of
;
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
a
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.
6a
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,
In
my
A
friend to
whom
not
is
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
it
is
also lowereth
crown-possessor (king) of the world, behold, head
with gold.
its
635. A moon, whose Mirror
When
in
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
of
O
?
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
of
its
God
is
flower, the narcissus hath a golden cup. All.
See 617.
is
thine !"
RUBA'IYAT.
963
637. Save Thy Save Thy
Though God
O
to
!
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,
(I
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.
O
breeze
The
my tale secretly burning of my heart, with a
In that
A
way speak
word say and
Thy
;
eye,
tell
!
hundred tongues,
not that reproach should seize her the midst
in
wherefrom sorcery and deceit keepeth raining
her;
tell her.
;
tell her.
638
I
6 H
2
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 "
I
I
I
:
:
:
:
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.
of
life
ot
life.
of
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,
is
no colour
black hair wherefore white became
my
keep holding
;
" :
?
\r ^S 646. I
Thy
whose teacher
eye,
O God
!
(I
is
*
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."
O
thou by
;
See Ode 14. whom the veiled
And by whom,
by thee. 646
rose-bud
is
shame-stricken
the intoxicated narcissus
is
;
astonied and abashed
!
966
DiVAN-l-HAFIZ.
649. At
first,
When
with
fidelity
the cup of union me,
intoxicated (with union)
I
became, to
s he
me
she
tion)
(When) with the weeping
The dust
of her path,
I
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
of one's
own
own
'tis
of the rapacious beast,
'tis
'tis
living,
'tis
excellence,
improper to be improper to be. improper to be improper to be.
;
;
651. thou, the
The ruby
of
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 cherished.
652. Daily,
On
my
heart beneath
account of separation, in
another load
my
eye
Fate keepeth crying out Beyond thy sufficiency (of work)
Striving, "
651
The
I
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
is
another thorn
that wine which
is
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. ;
On
654. 'Tis the season of youth, wine,
best;
Every grief-stricken one completely intoxicated,
All,
end to end, ruined and waste,
is
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,
my
soul
grief of separation from thee,
without thy face,
O
is
my
sweet beloved
the eye of me, head bewildered, flowing
is
expectant heart
is in
;
torment.
!
the torrent (of tears).
656. Take wine, Secretly.
The
O
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
I
Thou sawest
me
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
On
;
;
969
RUBA'IYAT.
661.
O
from the mother of time (the world), thy heart up-pluck the latter half of her husband (faith), cling.
son
To
!
O
heart
If,
like
;
person thou knowest not on her face (the face of the mother time), joyous thou be. Hafiz, !
like this, a
:
662.
My
hand,
I
put within thy girdle,
Within which,
From From
I
that waist,
thought something was.
what
(profit)
the girdle gained
the girdle, let us see what profit
I
is
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
"
is
din (faith).
Din hath two aspects: (a) zahir shar', external religion, (b) batin
internal
The explanation is From the world, thy
which
is
the law of the Kuran. sufi.ism, or shari'at va tarikat.
:
heart up-pluck; and to internal religion (batin shar') cling.
6
i
97
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,
I
;
:
;
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
I
(bloo'dy)
weep:
I
weep.
I
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.
My
soul, in sacrifice for that
head at his
my
If,
Thou wishest
to
feet,
know
one who a man
thou place, easy, verily of hell
(of
worth),
-
may may
it
be, be.
;
Verily, hell the society of the worthless
shall be.
669. In a mortar,
With the
end
to end, the climes
to
heart's blood, the nine arches of the sky-
A
hundred years more, the prison-captive Better than, a moment, the associate of the fool
pound smear;
;
to
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,
my
hope
is
my body-
shall
be
;
shall
be
;
this
opened, the gates of happiness
may
be.
671.
O
friend
!
from violence to the enemy, thy heart
With good mien, the luminous wine,
To
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
Or
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.
A
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,
I
I
have
I
have
;
?
was " :
star,
I
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.
my
place,
I
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
I
wish old age to stay.
friend should not see me,
unhappy
Old, of face.
I
fear death,
enemy.
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,
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.
O
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
I
make.
I
as violence against my heart, the more thou makest, I am that fidelity, the more,
Intent on that
I
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
it
is
in our beauty's mirror,
(the mirror), thy
own
(dark) pupil (of the eye) thou seest."
682. Like the (ruddy) face of
my
idol,
my
tears rose of hue (bloody)
From
the heart's blood, the house (socket) of
With
grace, thus to
Saying
" :
O
me my
dear friend
!
my
eye blood
became became.
beloved spake the state of thy eye,
how
became
?
"
683. If,
If
in
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.
O
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
I
utter
?
Thou
art.
977
MASNAVi.
Masnavi.* 685. i.
Ho O !
desert deer
For thee, mine
Two The
is
!
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.
O
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
is
path, wherein the travelling
This
7.
See the Kuran,
8.
The
rhymes.
called
word
6.
difficult
is
:
kept the is
final
word
in
the translation.
dangerous, may come
to
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.
!
;
To
him, he (the way-farer) gave answer and said "Grain, " But necessary for me is the (mighty) Simurgh, the prey." :
He
(the profligate) said
thou "
For to
" :
To
I
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.
He
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
A
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.
In
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.
I
of the Friend's street
Path
even, in the
die
much why do I (vainly) why do I (vainly) flee ?
I
I
take
(of ours)
he
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
me
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.
On
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
I
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
I
it
ambush
is.
;
was produced, we planted.
Ixviii.
6
K.
2
DIVAN-I-HAFIZ.
10
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
is
perfume-making, seek ye.
from the pocket-fold of the Hur,
man
that (musk-) deer that at
is
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,
So
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
is
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,
c.
10
;
524, c.
I
;
557, c.
I
;
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
I,
;
;
perfection, bringeth,
much
heart-bereft, have fallen
;
these both (blessing and perfection), without profit,
I
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,
I
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,
me
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
!
is
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
I
Ruined with wine and the wine-cup,
15.
I
;
wish to be.
That water, thought-consuming, the lion drink, forest-consumer, he becometh,
Saki! come.
Which,
if
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
To
;
I
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,
in
of the angels,
Give, so that, on the
may go may together
I
of this old
monastery
I
?
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,
I
I
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
I
beat
I
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,
it
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).
If
9^4
DIVAN-I-HAFIZ.
Saki That
Saki
On
This cup with wine, make full, thee, the state of Kisra and of Kay, I may
come.
!
that intent
Saki
it is
To
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
is
;
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.
I
am
;
!
:
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.
!
Like
is
Give, that, out from the world, Above the sphere, my pavilion,
Saki
!
my
tent
may
I
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
In
With
come.
my
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
By
!
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,
.
!
I
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
is
I
may
efface
intoxication, in the world,
is
the
the
;
my
standard,
may
exalt.
first line.
name
of
Rustam's war-horse.
6L
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
is
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
On
this turquoise
throne (the sky), victorious
this palace of ten days,
prosperous
is
who
is
who?
?
on the (swift) wind departed ; with knowledge and justice, departed, happy.
65. Alas! youthfulness that
He who, Saki
At
Give that wine.
!
Quick, be If
As long
the head of both worlds,
my
as breath, I dash.
I
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.
"
"
O
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
On
75.
"
the cup of Naushiravan, they wrote Before that no traces of us, thou findest,
"
From
"
A
:
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),
No
;
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
If
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,
Of
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
2
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
To
The
Saki! give that water, the fire Wherewith, freedom from the
of qualities (wine), fire (of hell)
I
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. ;
On
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
If
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
it
not,
wind
(of destruction),
!
87.
Heaven hath nine (some say 1.
2.
seven) steps or degrees:
the welkin. ,
circle of
the sun.
moon.
3-
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
In
some
copies, in the first line, is the
Jlj) (j*^
s' x
screens
let
phrase
down from (and
pulled
up
to) the roof.
it
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
I
:
" "
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.
;
;
99
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
1
10.
one's
grief,
self,
wherefrom
is
no
;
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
I
say?
of majesty
Shall
At whose ways, reason
is
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. ;
My
no. Couplets
1
10114
enumerate the
titles of
Shah Mansur.
I
cast
my
head.
SAKi-NAMA. Saying "
" "
120.
O
Lord
!
by Thy favour and kindnesses
By
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
of
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
be
it
;
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)
c.
I
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
is
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
I
make, limited to prayer.
the verse of Nizami,
like
whom,
the old sphere,
Speech-adorner hath none,
To
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.
5.
:
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
I.
To To
art
where?
By
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
5.
!
;
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,
to
Mughanni From my *
The
!
him
;
on the organ,
strike thy
heart, thought of this
Persian text
is
may go;
by intoxication, union may be given.
mean
hand
;
world, take.
corrupt throughout.
6n
DlVAN-l-HAFIZ.
994 10.
Perchance, a great ease my heart may gain When, with it, a stain from grief is none.
No
Mughanni! come.
On I
with
strife
a tambour, place thy hand,
if
me
is
;
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
A
melody
come tune up
!
;
of
new
the lyre
;
order, begin.
With one melody, my pain remedy
;
Like, the khirka of a hundred patches, also,
Mughanni
!
;
what may
it
(if),
with thy reed, again
(If)
forth from
(If)
the house-hold of
if
be,
fire
a favour thou do
into
my
!
art thou
?
me
(rent).
;
heart thou cast;
my own thought, me, thou bring my grief thou upset ?
Mughanni where To us, resourceless
make
heart
my
;
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
On
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 ].
On
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
my
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
;
(a
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
A
sit
full.
;
;
;
Mughanni of my verses, a ghazal, To the harp's twang, bring into song, !
30.
So
that, rapture (wajd)
To
dancing,
may come
may
I
;
practise,
and, the khirka,
may
stake.
intoxication, one can pierce the pearl of mysteries For, in selflessness, the mystery one cannot conceal.
By
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
M
2
DIVAN-I-HAFIZ.
On
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.
I
(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.
On
Ho
!
it
will
is
I
a luminous (manifest) tale "
bring forth.
Pregnant
the (sloping) crown of the bridge,
not.
;
the night."
is
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,
of
Salm and Tur.
of Piran, his army-leader,
of Turkistan, his dagger-drawer,
Not alone
Whose
is
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
So
this
speech
is
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
a
man
;
;
lawful holdeth enmity.
689. i.
O
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.
O
in comparison with his (ruddy) face, boast not rose For the rush-weaver knoweth not gold-embroidery.
O
5.
!
of
beauty
;
For, in
comparison with his stature, boast not of thy stature comparison with his stature, verily, beyond limit, thou fallest.
Saki
come
cypress
!
!
in
;
;
for
'tis
In abhorrence of him
5.
;
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
go
to the tomb.
In the path to the next (last) world, like a (high uptilted) bridge of permanency and, a stage, desolate. place, void
A
is
;
and terror, thy heart put not next the world), prepare; here, dweller be not. Poad-provision (for
On
this bridge, full of fear
:
In the opinion of men of meaning, this transitory mansion Is like a waste place, void of treasure.
5,
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 ;
is
the pit (of degra-
dation).
grant (that great) Bahram Gur thou art. In the end, into the snare of the grave thou wilt
I
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.
" :
A
none, is help of this stage (of death), the part of the beggar, of the king, of the young, of the old.
O
thou, that, skirt withdrawing (in pride), passest over us (our tomb) Read the Al hamd. Hafiz keepeth wishing (this) :
1 1
.
The Al hamd
is
:
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
5.
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
it
was."
whose exaltation
thigh.
of the land
;
Shahinshah, fresh of youth.
A great A
i.
4.
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.
;
in
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,
is
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
O
!
one inaccessible of presence one great of dignity !
Ruler/ without peers
O
!
O
one exalted
of dignity
!
!
sun of the country in whose spirit, Like the contemptible atom, is the treasure shaygan. !
In
whose sea
A
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
;
:
of
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.
is
;
creation
Behold towards the rose-bed and the rose-garden thou keepest going, the steed of happiness beneath thy thigh. slaves,
With
35.
O
thou inspired one from the ranks of the holy cherubim, To whose pure heart, a bounty arriveth time to time !
O
thou, before
whose heart
(is)
manifest whatever the Omnipotent,
hidden Keepeth hidden in the screen of the
To
the sky hath given, thy hand, the rain of desire, " Who am I ? is Me, to thy desire urge
That " "
If
!
:
:
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.
it
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
A
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
1.
name
not, his state
I
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.
7
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,
is
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.
is
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
To
of the
of thy reed
cherubim of the holy world, is the sama' of the soul.
thee, the sweet-clinging
of
(the delight)
khwajagi reacheth.
For, from
liberality,
On
the liberal ones of the world, both (thy) sleeves (of generosity)
thou
scatterest. 20.
Thy former Blessed be
liberality,
God
how
for that
shall
I
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
be
:
The column,
the fortune of the world,
Muhammad
bin 'Ali.
See note
IOO7
KASA.ID.
By
the effort of the fragrance of the spring-breeze, of grace boasteth the soul of a brute.
reached to that degree,
it
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
is
God
!
the shara' of God.
of the secret "
I
am
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 ?
JM
(I
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,
A
Long, the speech
I
have drawn
That, over this matter, the
;
but hope
trail of
is
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." :
:
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