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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