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 Pos! utgo I am thut x bahr (the sea), 'meaning us darya ; now the word darya is Persian for us and the numerical values of the letters of darya add up to 215,.c.e., J = 4; 3= 200; (5=10 and 1=1, 433=215. The numerical values of the letters of his own name wobb. Tahir also number up to 215, so that when he says he is the sea, jo darya he means holbo Tahir. Similarly, the word wil, Alf, a thousand, is Arabic for the Persian ylät hazar. If we take the values of the letters of skin according to the second system, that is the Zabar and the Baiyyinat together, the result is as follows: Ij=8;

Dy=201, total 326, the same

or =()=; so again the words of will give the same number according to Zabar :

;6 = ها

;111= الف ; Tahir numerically طاهر= (215) = دريا 010 بسعر figure. He says he is the

;

l=l;

;80 =ق

J=30;

;
G=100;

=4; total 215. Here he says he is the di, cilt i.e.i jobbeb Tahir. From 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.
1. Happy are they who always see thy face.
2. Who talk with thee, and sit with thee.
3. If I have no leg to come to see thee.
4. I will go and see those who see thee.

هومان We have the word .زمان for زامان There is no such word as

the contraction of u lejon and the line has been correctly given now as

,

خوشا آنان که هزمان رونه وین

2.

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 4 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 w 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 sais! and has translated it as such. But it is not so, the idiom Usguise Wuxais means to open the lips to smile or laugh.

3.

The translation of this Quatrain read with the footnotes is quite correct, and requires no comment.

4.
1, I am tronbled by the phrase) “They said yes."
2. I have more sins than the leaves of trees.

3. When to-morrow the readers of the book (of deeds) read their books.

4. I, book in hand, shall hang my head.

In the 2nd line, the word wgts darün, is the plural of 18 a tree. It has no connection whatsoever with yis dar, the gallows, nor with wygis darvan, an elm. The word sy barg should be read 3gp barg-i, i.e., " leaves of."

In the 3rd line wgigi dogi " 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 J4 dcli' " 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 band, shall hold my head down."

5.

1. Lord ! who am I, and with whom should I associate ?
2. How long should I be with lashes full of bloody tears ?
3. When all turn me away from their doors, I come to thee.

4. And if Thou turnest me away from Thy door, to whom shall I go?

The word prings is synonymous with both pul and ro!. In the 1st and 2nd lines pingo means pil; but in the 4th line it means pentrs.

The word I, is synonymous with yw su, bari, and s baz, and means "to, " "return to," or "turn to. The expression ailej baz khanah shud means,

." digus means yü uçu "towards theé," and it is not correct to take it as the dialectal form of aisym!

6.

1. In this homeless state to whom shall I go?
2. With this houselessness to whom shall I turn ?

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 post ham, but it should be past hamam, otherwise the metre will be injured. It will be observed here that the word , and put in patrilas os respectively mean "to," " toward, " and pgão "to go,” which has been alluded to in the note on Quatrain No. 5.

7.

1. If Thou killest us miserably, whom fearest Thou ?
2. And if Thou drivest (us) with despair whom fearest Thou?
3. I, with this half a heart fear none.

4. Thou (who) possessest a heart as large as the two worlds whom fearest Thou?

In the 4th line Jo pille go or even Joecoile translated into English would mean

a world of hearts a world full of hearts." In the 2nd line of gar is better than , ar, since there is no necessity for using this form.

8.

1. If we are the drunkard of drunkards, we are Thine.
2. 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 mo ulima mastan-2-mast is similar to the form smisla oli wlalu, i.e., drunkard of drunkards, or arch-drunkard or arch-tippler.

the dialectal form of whole faith, which is an Arabic word. The poet means that whatever we are, drunkards or indigent and helpless, we belong to Thee. This word gebruip has been misunderstood, hence the error. Observe that the grammatical construction also becomes faulty, by adopting the translator's reading.

and is not هستیم ما - ایم ما is another plural form of إيمون The word

9.

1. He who has suffered grief knows the tune of lamentation,
2. (Just as) the crucible knows (detects) the value of pure gold.
3. Come ye heart-burnt that we may lament together,
4. For the heart-burnt knows the worth of the heart-burnt.

The word diyor buta means a cracible, as has rightly been translated ; but in the translator's remark regarding the elimination of the in

¿ ed; in tigail and digw it has. The word diet puta, means a bag of

خ -has been eliminat خ no پوته it should be observed that in سوته پوله اندوته

money, but it is not applicable here. It also means a place where money is kept, a treasury.

10. 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.

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.

11.

پر و

بي

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.

The word is in the 1st and 2nd lines -chåll - end but in the 4th line it is equal to gain may become."

In the 1st line read without, " " clear of," instead of 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.”

12.

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 iņ my corrected text, as plaing pas instead of plasmė. 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.

13.

1. "Come, 0 Ye burnt-in-heart, that we may lament,
2. Let us groan (or lament) over the absence of that lovely rose;
3. Let us go to the rose-garden with the ecstatic nightingale,
4. And if she lament not, let us lament.

14..

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 grazės heedlessly, gets struck with an arrow ,unawares.
patio du means " black-eyed,” but never "evil-eyed,” which is

چشم

سیه ..shur cashm شور چشم

In the 4th line, the word Jöle is used in two different senses, the first Mile means “careless, heedless," the second "unawares," synony. mous with Uly 50. Black-eyes are admired by the Orientals, hence the application of dreams or kuhl-Sulphide of antimony—to make them look black. putin dous means one with a black-eye, i.e., a beauty. wszys = to be struck with an arrow.

16.

1. 'Tis through the mischief working of the heaven's revolution,
2. That the eye of my wound is always full of brine (salt).
3. If the smoke of my sighs soars to heaven,
4. The flood of my tears runs down to Samak.

piej püş 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 go and i hai ; syi means saltish, as well as matiny, rebellion, a brawl from way to rebel, to mutiny. The translator has taken pej paring to mean "wounded eye” where the word på; is used adjectively, but that is not correct. påj pune means the eye or the opening of the wound, the Kasra being for slet 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,