« السابقةمتابعة »
is used but the value of its Persian equivalent is taken.
As for in
stance, in the very first line of this quatrain where the Poet says ! I am that bahr (the sea), meaning by darya; now the word darya is Persian for and the numerical values of the letters of darya add up to 215, i.e., = 4;200; 10 and t=1, 5=215. The numerical values of the letters of his own name Tahir also number up to 215, so that when he says he is the sea, o darya he means Tahir. Similarly, the word, Alf, a thousand, is Arabic for the Persian hazar. If we take the values of the letters of according to the second system, that is the Zabar and the Baiyyinat together, the result is as follows :—
; 6 = ها
; 111 = الف
; Tahir numerically طاهر= (215) = دریا or بحر figure. He says he is the
so again the words
=201, total 326, the same
i.e.; ob Tahir. From the
total 215. Here he says he is the, preceding statement it will be seen that his date of birth, as given by himself, is 326 A.H. and the fourth line of Quatrain No. 29 is the chronogram of his birth.
1. Happy are they who always see thy face.
give the same number according to
3. If I have no leg to come to see thee.
4. I will go and see those who see thee.
the contraction of lej,
خوشا آنان که هزمان روته وين
هرمان We have the word - زمان for زامان There is no such word as
and the line has been correctly given now as
1. Without thee, I pray to God, may rose never grow in the garden.
2. If it do grow, may none ever smell it.
3. Without thee, should the heart ever open its lips to laugh.
4. May its cheeks never be cleansed of its heart's blood.
The expression literally means " O Lord," but is sometimes used
as a prayer and is not directly addressed to God; sometimes it expresses wonder and astonishment. The Quatrain is addressed to the Poet's beloved, and not to God, as it is obvious that nothing will grow without God. The second line supports this, as here the poet says, "if it do grow." Cf. the word in Quatrain No. 57, line 4th, where it is similarly used. From the note on page 67, it appears that the transla
tor has taken the word sais as the dialectal form of sai and has translated it as such. But it is not so, the idiom vis! means to open the lips to smile or laugh.
The translation of this Quatrain read with the footnotes is quite correct, and requires no comment.
4. I, book in hand, shall hang my head. In the 2nd line, the word has no connection whatsoever darvan, an elm. The word 'leaves of."
1. I am troubled by (the phrase) "They said yes."
2. I have more sins than the leaves of trees.
When to-morrow the readers of the book (of deeds) read their
In the 3rd line à “the readers of the book does not mean the Recording Angels. According to the Mussulmans every person's deeds are recorded by the Recording Angels in a book, called Je &"the book of deeds." On the day of judgment everyone is given his book to read his own deeds out of, in the presence of God. Here the poet says that "when those with clean sheets read their books, I, being a sinful person, with my book in hand, shall hold my head down."
s darun, is the plural of a tree. It with dar, the gallows, nor with w barg should be read barg-i, i.e.,
1. Lord! who am I, and with whom should I associate ?
2. How long should I be with lashes full of bloody tears ?
When all turn me away from their doors, I come to thee.
And if Thou turnest me away from Thy door, to whom shall
In the و and باشم is synonymous with both بوشم The word
1st and 2nd lines means ; but in the 4th line it means. The word, is synonymous with su, bari, and j baz, and means ""return to," or "turn to. "turn to." The expression &ilijų baz khanah shud means, "he returned home.
it is not correct to take it as the dialectal form of dim.
1. In this homeless state to whom shall I go?
2. With this houselessness to whom shall I turn?
towards thee, and سوي تو means سوته
3. (When) all drive me away from their door, I come to Thee. 4. If Thou turn me away from Thy door to whom shall I go? In the text, the 3rd line begins with ham, but it should be hamam, otherwise the metre will be injured. It will be observed here that the word and in respectively mean "to," "toward," and "to go," which has been alluded to in the note on Quatrain No. 5.
1. If Thou killest us miserably, whom fearest Thou?
And if Thou drivest (us) with despair whom fearest Thou?
4. Thou (who) possessest a heart as large as the two worlds whom fearest Thou?
In the 4th line Jolleys or even Jo translated into English would mean ،، a world of hearts" or a world full of hearts." 2nd line using this form.
In the gar is better thanar, since there is no necessity for
If we are the drunkard of drunkards, we are Thine.
And if we are helpless, we are Thine (we belong to Thee). 3. Whether we be Guebres, Christians or Muslims,
4. In whatsoever religion we be, we belong to Thee. The words como limo mastan-i-mast is similar to the form gliala sal, i.e., drunkard of drunkards, or arch-drunkard or arch-tippler.
and is not هستیم ما - ايمما is another plural form of ايمون The word
the dialectal form of faith, which is an Arabic word. The poet means that whatever we are, drunkards or indigent and helpless, we belong to Thee. This word has been misunderstood, hence the error. Observe that the grammatical construction also becomes faulty, by adopting the translator's reading.
He who has suffered grief knows the tune of lamentation,
(Just as) the crucible knows (detects) the value of pure gold.
Come ye heart-burnt that we may lament together,
4. For the heart-burnt knows the worth of the heart-burnt.
The word & buta means a crucible, as has rightly been translated ; but in the translator's remark regarding the elimination of the ¿ in
ed; int and it has. The word &
-no has been eliminat پوته it should be observed that in سوته پول اندونه
money, but it is not applicable here. It also means a place where money is kept, a treasury.
1. A garden the branches of whose trees hang out,
2. Its gardener is ever in bitter grief (always has a bleeding heart).
3. It (the tree) should be plucked out root and all,
4. Even though its fruit be rubies and pearls.
I cannot understand why "the intention of this quatrain completely baffles Mr. Heron-Allen." The meaning is very clear. The author means that when a garden contains a tree whose branches reach out of the garden, i.e., are beyond the vigilance of the gardener, the gardener has always a bleeding heart for this very reason. This alludes to the beloved one who constantly goes out; the lover wants her all to himself, and cannot bear to see her lavishing her charms upon others. Hence the jealousy, and the suggestion to pluck her out (by the root) entirely from his heart, though she be the loveliest. Instances of such expressions of jealousy are constantly found in oriental poetry.
1. O heart, thy path is clear of brambles and thorns,
2. Thy passage (journey) is on the heights of heaven.
3. And if thou canst, thy skin from thy body
4. Cast off, so that thy load may become light.
but in the 4th هست . باشد - in the 1st and 2nd lines بي The word
line it is equal to
In the 1st line read! “without, ""clear of,” instead of "full of." I do not find any obscurity in the meaning of this Quatrain; the translator's. remark is incomprehensible, where he says "the meaning is exceedingly obscure." The poet addressing his heart says, "thy path is clear of thorns and brambles, and thy road leads to the heavens; in attempting that flight if thou art able to cast off thy skin do so, so that thy burden become lightened and thy progress be still further accelerated."
1. Come, let us, the burnt in heart, gather round,
2. Converse together and exhibit our griefs
3. Let us bring scales and weigh our woes,
4. Whichsoever of us is more burnt, will weigh the heavier.
I have read the 2nd line in the way it is given in my corrected text, as, instead of. The poet calls the woe-stricken together to converse and exhibit their woes, and to weigh their griefs,
so that whoever has suffered more grief will certainly weigh heavier than the rest.
1. Come, O Ye burnt-in-heart, that we may lament,
2. Let us groan (or lament) over the absence of that lovely rose;
Let us go to the rose-garden with the ecstatic nightingale,
4. And if she lament not, let us lament.
1. I was (like) a falcon and I went to chase (my prey),
2. When a black-eyed one struck an arrow on my wing (pierced my wing).
3. Go, but graze not heedlessly on the mountains ;
4. He who grazes heedlessly, gets struck with an arrow unawares. means "black-eyed," but never "evil-eyed," which is
.shur cashm شور چشم
In the 4th line, the word is used in two different senses, the first it means "careless," "heedless," the second "unawares," synony. mous with us. Black-eyes are admired by the Orientals, hence the application of & or kuhl-Sulphide of antimony-to make them look daw wsy2 black. means one with a black-eye, i.e., a beauty. = to be struck with an arrow.
1. 'Tis through the mischief working of the heaven's revolution,
4. The flood of my tears runs down to Samak.
påj po the eye of the wound, means the opening. When salt is sprinkled on a wound it causes smarting and irritation. Observe the play upon the words and; means saltish, as well as mutiny, rebellion, a brawl from to rebel, to mutiny. The translator has taken to mean "wounded eye" where the word på is used adjectively, but that is not correct. paj means the eye or the opening of the wound, the Kasra being for let izafat or the possessive, and not for Sifat, adjective. The similarity between the shape of a wound
or incision and the eye, will not escape the student's detecting eye.
1. O Lord! so afflicted am I by this heart,
2. Night and day I am in torment through this heart.