8298499 Poetry in Persian

8/14/2019 8298499 Poetry in Persian

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POETRYIN PERSIAN

One of the most noble forms of literature is poetry. Over the centuries Perisan andnon-Persian poets have written their poems in the Persian language, Farsi, and it'svariations. Even though the Farsi language has changed over time the ancient

poems are still readable.

Moulana (Rumi) was born in Balkh (Afghanistan) and was raised in Kona (Turkey).Nezami Ganjavi was from Ganja Azerbaijan. We do not attempt to provide the entirehistory of each Persian and non-Persian poet, you can search google.com oryahoo.com for more information on each poet.

Iranians highly value their poets who kept their culture and language alive evenduring numerous invasions. Persian poetry is as ancient as Avesta (the holy book ofZoroastrians) where first form of poetry is documented.

Persian and non-Persian poets express their creativity in different forms and styles.The earliest poetry was of two types. One was the ballad and the other was the epic.The ballad later developed into different forms such as lyric, hymn, satire andpanegyric. The epic poem is an enlarged ballad. Therefore, the origin of all poetry isin the ballad although no records have remained from these primitive ballads.

Persian songs goes back to 3000 BC to the time of king Jamshid. Xenophon wroteabout songs that were sung when Cyrus the Great was still a boy. The halls of theAchaemenian palace at Persepolis echoed with the poetic singing of the tale of theromantic love of Zariadres and Odatis. (Persian history)

The history of poetry and song during the time of Parthian rule is unrecorded.However, Sassanian culture cherished poetic art.

The Arab conquest influenced the Persian vocabulary causing an even smootherpoetic verse. Poetry, nursed for 200 years by the care of three dynasties (Tahirid,Saffarid, Samanid). Therefore, it was during ninth century when the new form ofPersian poetry began which is found today.

Persian language stands apart among all Eastern languages in poetry. Persian

language is soft and expressive. There are many options for Persian poets in use ofwords because there are many meanings to one word and many ways to express
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one's thought. That is why Persian poetry and language are rich in expression.

One of the early forms of poetry was qasida in royal courts. Qasida are poems ofmore than 100 couplets that do not rhyme. Anvari was one of the poets who usedqasida.

Ghazal from about 12th century is another form of lyric. Ghazal poems were a muchshorter form, 10 couplets that do not rhyme and mainly used to express love, bothhuman or mystic. Hafez and Saadi mastered this form of poetry.

Rubai and dobaty are both four lines poems which are distinguished from each otherby their rhythm. They may express mystical, romantic or philosophical themes. OmarKhayam is one of the pioneers in writing Rubai and his books are translated intomany languages.

Masnavi with its unique rhyming couplets was utilized for epic poems. Avesta

included epic poetry. Ferdosi wrote the Shahnameh or 'Book Of Kings,' which is afinished form of epic poetry with 50,000 couplets. The narrative form of masnavi wasused by Nizami. Masnavi was also used by the mystic poets Farid od Din Attarwhowrote The Conference of The Birds and Jalaluddin Rumi who wrote the MasnaviManawi.

There are different English (German, French, etc) spellings for the poets names.

POETS & POETRYHafez- (Hafiz)Ferdosi - (Ferdowsi)Jalaluddin Rumi - (Moulana)Farid od Din AttarOmar Khayam - (Khayyam)SaadiSanaiNizami - (Nezami)JamiBaba Taher- (Tahir)

HAFEZ, the poet

Hafez means, "the one who is known to recite the Koran from memory".

Hafez was educated by some of the leading scholars in Shiraz. His poetry known asDivan-e Hafez has always appealed to Iranians. His poerty is also well known toeveryone who is a lover of Persian poetry, from Goethe to Meher Baba.

Hafez's name stands out among mystic Persian poets because of the depth of histhoughts, freedom of expression even during the most difficult times, and poetry fullof feeling and delicacy.

Hafez expresses his soul and true self in words. That is why his poetry captureshearts who are ready to absorb such a mystery. It is a part of Iranian culture to open

Divan-e Hafez at random with a question or a wish, and let Hafez answer thequestion.
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Hafez loved his hometown Shiraz, and lived there all his life. He received manygenerous offers to travel but he refused them.

There is a story about a time he decided to travel when he received an invitation fromIndia. He goes to the port of Ormuz but a storm came and Hafez did not like the

looks of ocean so he returned to his hometown Shiraz.

Drawing of Hafez:(artist: Okhovat Pour Jafar,Miniaturist,51 Naghshe Jahan Square, Isfahan)

HAFEZ poetry - page 1

Taking a Riddle into the Tavern

For many years my heart wantedsomething for me,.not knowing that it was itselfwhat it wanted:

the desire for Jamshid's cup,wherein all existence can be seen,except for that chalice itself, that is.

There was a man beloved of Godwho cried out to God, "Whyhave you forsaken me?"

I took the riddle of this into a tavernand asked the one who served.

He said, "Some secrets must be kept,not told to the world at large.
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The rosebud and the soul write mysterieson their margins fold within fold.Stay closed and wait."

"Your wine glass is the all-revealing cup!"

"Given before the creation."

"And what of that woman therethat I cannot forget?"

"Hafez," said the tavernmaster, "this lovewithin you that speaks needssome restraint!"

Translation by Coleman Barks (The Hand of Poetry)

My friend has fled? alas, my friend has fled,And left me nought but tears and pain behind?Like smoke above a flame caught by the wind,So rose she from my breast and forth she sped.Drunk with desire, I seized Love's cup divine,

But she that held it poured the bitter wineOf Separation into it and fled.
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The hunter she, and I the helpless prey;Wounded and sick, round me her toils she drew,My heart into a sea of sorrow threw,Bound up her camel loads and fled away.Fain had I laid an ambush for her soul,

She saw and vanished, and the timid foal,Good Fortune, slipped the rein and would not stay.

My heart was all too narrow for my woe,And tears of blood my weeping eyes have shed,A crimson stream across the desert sped,Rising from out of my sad heart's overflow.She knew not what Love's meanest slave can tell:"'Tis sweet to serve!" but threw me a Farewell,Kissing my threshold, turned, and cried "I go!"

In the clear dawn, before the east was red,Before the rose had torn her veil in two,A nightingale through Hafiz' garden flew,Stayed but to fill its song with tears, and fled.

Translation by Gertrude Bell (The Hafez Poems of Gertrude Bell)

HAFEZ poetry - page 2

Absolutely Clear

Don't surrender your lonelinessSo quickly.Let it cut more deep.

Let it ferment and season youAs few humanOr even divine ingredients can.

Something missing in my heart tonightHas made my eyes so soft,My voiceSo tender,

My need of GodAbsolutelyClear.

The Subject Tonight Is LoveTranslation by Daniel Ladinsky
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RUMI, the poet

Rumi is one of the most read and well known poets in the world. When my husbandand I saw the movie "Rumi, Poet of The Heart" in San Rafael, California, I got a warmfeeling and was very happy to see how much the poetry of Rumi touches people'shearts. At one point, when tears came to my eyes because I was moved bytruthfulness of Rumi's poetry, I realized that everyone else in the theater had beentouched. After a rough day at work or even before starting my day, listening to Rumi'spoetry gives me a warm, hopeful, and serene feeling.
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Jelaluddin Rumi was born in the Eastern part of the Ancient Persian Empire nearBalkh (presently Afghanistan), on September 30, 1207. His first name literally meansMajesty of Religion, Jalal means majesty and din means religion. Because of thethreat of Mongol invasion in Persia his family fled, finally settling in Konya, Turkey. Hepassed away, on December 17, 1273. His shrine is in Konya.

As a genius theologian, a brilliant scholar, and a pillar of Islam, he followed in hisfather place until his spiritual friend and teacher, Shams of Tabriz appeared in his life.Rumi underwent a spiritual transformation in 1244 after meeting Shams. Withappearance of Shams, Rumi became reborn and soon started his marvelous work"Masnavi," (Mathnawi) consisting of 24,000 verses at age 38. His other famous workis "Divan-e Shams-e Tabriz" (the collective poems of Shams of Tabriz). Rumi's poetryhas a mystic connotation, a combination that is the universal language of the humansoul. Rumi's title is Moulana (Mowlana) which means our master.

One of Rumi's favorite musical instruments was ney (flute). In Persian poems can besung or can be read. Rumi said, music can be a form of zikr, remembering that there

is no God but God, who is one -- which in Arabic is La illaha illa llah.

Rumi's poetry has been translated into many languages, his work is well knownthroughout the world. Rumi was the founder of the Mevlevi Dervish Order, alsoknown as the whirling dervishes. The Mevlevi order is based in Konya and have atraveling group of musicians and whirlers that perform all over the world.Experiencing the whirling dervishes and musicians is a wonderful experience.
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The Mevlevi Dervishes

Rumi has inspired generations of artists, truth-seekers, and most everyone who hasread or heard his work. In the Space magazine the articleLiving Spacerecounts how

when NASA issued a call to architects for unique approaches to building colonies onthe moon,Nader Khalili responded. Influenced by Rumi, whose work often refers tothe unity of the four elements-- earth, wind, water and fire, Khalili, a native of Tehran,told NASA, with fire and wind you can make water from soil: with fire and soil, youcan build a lunar home. When it comes time to build housing in space, Khalili(influenced by Rumi) will be there to help. (also listed on expatriates page)

Excerpt from Leslie Wines' new Rumi book here.

RUMI poetry page 1

Oh Beloved,take me.Liberate my soul.Fill me with your love andrelease me from the two worlds.

If I set my heart on anything but youlet fire burn me from inside.

Oh Beloved,take away what I want.Take away what I do.Take away what I need.Take away everythingthat takes me from you.

Translated by Shahram ShivaHush - Don't Say Anything To God
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Don't try to hold on to this.You'll lose it.

Don't pull the curtain.It will end.

This moment with all of us here

is paradise,but don't try to leave this way.

You'll ruin it.

Translated by Coleman BarksThe Hand of Poetry:Five Mystic Poets of Persia

The Dome of the Inner Sky

The Great King is within me.He is my dearest friend.

Don't look at my sallow face,Look at how I stand with legs of iron!Always turning toward that one

who gave me life.

I am the glorious Sun,the ocean laden with pearls.

Within my heart is the grandeur of heaven,Outside, the lowly earth.
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I travel in this world like a bee in a jar.But don't listen to my woeful buzzingMy house is filled with honey!

O heart, if you want to join us,raise yourself

to the dome of the inner skyEnter the fortress that no one can break.

The vast and mighty watersmove the grinding stones of heaven.

I am that great wheel,crying so sweetly,turning with the flow of rushing water.

Men, demons, and spirits all follow my command.Can't you see that I am Solomon,

With a shimmering seal on my ring?

Why should I be wearywhen every cell of my body is bursting with life?

Why should I be a donkey's slavewhen I ride upon a magical horse?

Why should I be less than the Moonwhen there are no scorpions at my feet?

Why should I stay at the bottom of a wellwhen a strong rope is in my hand?

I've built a place for the falcons of my soulFly this way, O birds of spirit,

for I am surrounded by a hundred mighty towers!

I am the rays of the Sundancing through the windows of every house.

I am carnelion, gold, and rubies,even though this body is made of water and clay.

Whatever pearl you seek,look for the pearl within the pearl!

The surface of the earth says,"The treasure is within."

The glowing jewel says,

"Don't be fooled by my beautythe light of my facecomes from the candle of my spirit."

What else can I say?You will only hear

what you are ready to hear.Don't nod your head,Don't try to fool me

the truth of what you seeis written all over your face!

Translated by Jonathan Star, from the book

Rumi, In the Arms of the Beloved
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RUMI poetry page 2

Out in Empty Sky

If you catch a fragrance of the unseen, like that, you won't be able to be

contained. You'll be out in empty sky. Any beauty the world has, any desire,

will easily be yours. As you live deeper in the heart, the mirror gets

clearer and cleaner. Shams of Tabriz realized God in himself. When that

happens, you have no anxieties about losing anyone or anything. You break

the spells human difficulties cause. Interpretations come, hundreds, from

all the religious symbols and parables and prayers. You know what they mean,

when God lives through you like Shams.

Translated by Coleman Barks, from the bookThe Glance


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The Creation Of Adam

*When the Maker willed the birth of mankind into existence to see what he would dowith good an devil, God commanded angel after angel to take a handful of clay fromthe earth as a deposit that would have to be returned. Each time the earth begged

that this not be done, each time refusing God's emmissaries, for the earth know thatshe would not be ruled or honored or provioded for by any less than God Himself.

"Don't ask me again," said the earth to Azrael,"Don't ask me to take on your quest.I am slave to no one but Him,The one who raised dust from the sea,My ear is deaf to all words but His,He is dearer to me than my own sweet soul,The soul that came out from him,I am deaf and dumb and blind to all but him,

For I am as the spear in his hand."

And so the clay was gathered by God Himself, and mankind was born by the will ofGod alone.

Translated by Philip Dunn, Manuela Dunn Mascetti and R.A. Nicholson, from the bookThe Illustrated Rumi, A Treasury Of Wisdom from the Poet of the Soul

RUMI poetry page 3

On the way of quest, the sane and insane are one.On the way of love, relatives and strangers are one.Whom the wine of the beloved's union was given,In his religion, the Ka'ba and the idol-temple are one.

Translated by Reza Saberi, from A Thousand Years of Persian Rubiayat

May the lover be drunk and infamous all the year.

May he be charmed, frenzied, and mad.While sober, we suffer for everything.When we get drunk, we let go of everything.

(Translated by Reza Saberi, fromA Thousand Years of Persian Rubiayat

O precious soul,this longing will make you pure.

O sacred body,

this longing will make you thin.
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O great one,The fire of love that you burn inWill turn your world into paradise.

Translated by Jonathan Star

Rumi, In the Arms of the Beloved

Hallaj

Hallaj said what he said and went to the originthrough the hole in the scaffold.

I cut a cap's worth of cloth from his robe,

and it swamped over me from head to foot.

Years ago, I broke a bunch of rosesfrom the top of his wall. A thorn from thatis still in my palm, working deeper.

From Hallaj, I learned to hunt lions,but I became something hungrier than a lion.

I was a frisky colt. He broke mewith a quiet hand on the side of my head.

A person comes to him naked. It's cold.There's a fur coat floating in the river.

"Jump in and get it," he says.You dive in. You reach for the coat.It reaches for you.

It's a live bear that has fallen in upstream,drifting with the current.


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"How long does it take!" Hallaj yells from the bank."Don't wait," you answer. "This coathas decided to wear me home!"

A little part of a story, a hint.

Do you need long sermons on Hallaj!

Translated by Coleman Barks with John Moyne, from the bookThe Essential Rumi

OMAR KHAYAM

Omar Khayam was born in Nishapurin province of Khorasan in Iran in the latter partof 11th century. He was considered "The King of Wisdom"; he died in 1123 AD. He isone of the most well known poets in the west and his poems are translated into manylanguages.

It is common for Iranian poets to take their name from their occupation. For example,Attar, "the druggist," Assar, "the oil presser," and Khayam means "tent maker". Hewas Omar the son of Abraham the tent maker. He worked in that trade at one timebut he was favored by the king (Sultan), Malik Shah. Omar Khayam rejected thecourt life in favor of scientific studies and literary pursuits.

Khayam was famous for his rubai (quatrain) poems, also known as a mathematician,historian, and astronomer. He was an astroronomer royal who was appointed byMalik Shah to reform the muslim calendar which is compared to Pope Gregory XII's

revision of Julian Calendar. Although there are debates about the life and poems ofOmar Khayam, it is certain that he was a great mystic and was considered a sage in
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his time.

The Rubaiyat of Omar Khayam was translated by Edward FitzGerald, an Englishpoet and translator who lived 1809-1883. Although The Robaiyat of Omar Khayamgained popularity slowly in the west, it became the most loved poems in English

language. (BUY RUBAIYAT)

OMAR KHAYAM, poetry

And, as the Cock crew, those who stood before

The Tavern shouted-"Open then the Door!

You know how little while we have to stay,

And, once departed, may return no more."

****

Lve-toi, voici l'aube, toi qui nous rends fous,

Pince la harpe et bois du vin, tout doux, tout doux.

Ceux qui dorment encor n'en seront point fchs;

Ceux qui s'en vont jamais ne reviendront vers nous.

****

Und wie der Hahn dann krhte, kam ein Schrein

Vom Schenkentor-"So lasst uns ein zum Wein!

Ihr wisst, ein Stndlein nur ist uns gegnnt

Und brechen auf und kehren nie mehr ein."

****
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There was the Door to which I found no key;

There was the Veil through which I might not see:

Some little talk awhile of ME and THEE

There was-and then no more of THEE and ME.

****

Nous ignorons tous deux les secrets absolus.

Ces problms jamais ne seront rsolus.

Il est bien question de nous derrire un voile;

Mais quand il tombera, nous n'existerons plus.

****

Das Rtsel dieser Welt lst weder du noch ich,

Jene geheime Schrift liest weder du noch ich.

Wir wssten beide gern, was jener Schleier birgt,

Doch wenn der Schleier fllt, bist weder du noch ich.

****


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SANAI, the poet

There is not much known about Hakim Sanai (Ab'l-Majd Majdd b. Adam San').He lived in Ghazna during 11th and 12th century and probably died around 1150.

Rumi acknowledged Sanai as one of his inspirations. Sanai's best known work is TheWalled Garden of Truth. In addition, he wrote The Hadiqa plus his lyrics havesurvived.

He was connected to Bahramshah court who ruled 1118-1152. Bahramshah wasgoing on a military mission to India. Sanai as a court poet was going along. On theway, he met the teacher Lai-khur. Sanai became a changed man and quit his serviceas a court poet even though that he was offered lots of wealth and the king'sdaughter. He went to Mecca, when returned he wrote The Hadiqa.

SANAI poems

Man Asleep

While mankind remains mere baggage in the world

It will be swept along, as in a boat, asleep.

What can they see in sleep?

What real merit or punishment can there be?


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Jami, the poet

Moulana Noor-od-Din (Nuruddin) Abdorrahman Jami the son of Moulana Nezam-od-Din (Nizamuddin) Ahmad was born in Jam, a small town of Khorasan in 1414 AD(A.H. 817). Jam is now the Ghor province of Afghanistan. He died in Herat on the

13th of Moharram in 1492 AD (A.H. 898). His poetic name is Jami, the word Jammeans "wine goblet" in Persian and Nuruddin means "Light of Faith." His geniusmade the literary men of his time uncomfortable because no man is great unless heappears humble.

When he was only a child, he learned the basic Persian and Arabic from his father.He went to a school at Herat (presently Afghanistan) and then to school inSamarghand (Samarqand). In Samarghand, he studied with Ghazi-zadeh Ruhm, oneof the great researchers of the time.

Jami returned to Herat and studied mathematics and philosophy with Ala-od-Din Ali

Ghoshchi. Hakim Jami later joined Khaja Saaduddin Kashghari, the chief ofNaghshbandis and became his disciple. It is said that when Khaja Saaduddingathered with other dervishes at the Jame Mosque of Herat every time Jami passedthe mosque Saaduddin said of Jami, "I am fascinated by him, this man is truly worthy.I don't know with what trick and how to attract him to become a student."

In 1472 AD (A.H. 877), Jami started his pilgrimage to Mecca as every Moslem whocan afford to is expected once in his life to do. Jami was a Sunni Moslem but it isdocumented that he respected Saint Ali and spoke fairly of the 'House of Saint Ali'several times. Jami wrote a poem in honor of saint Ali in Najaf and a poem in honorofImam Hossein (the martyred son of Saint Ali) in Kerbala. One of the praiseworthycharacteristics of Jami is that he had conviction in what he said and wrote. Jami said,"There are many seekers but mostly seekers of personal improvement. There arevery few real seekers after real truth."

Contemporary monarchs of his time made offers of large amounts of gold and othergifts for him to participate in their courts. These offers constantly annoyed Jami. Hewas also annoyed by people who wanted to make him a hero rather than dosomething about themselves. Jami said "Ordinary human love is capable of raising

man to the experience of real love".
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Jami was well known for his playful sense of humor. Jami paid special attention toSaadi and Hafez in poetry and followed Nezami (Nizami) in his masnavi. When Jamiwas seventy, he wrote his masterpiece Yusuf and Zulaikha. Different people attributeJami to writing from 44 to 99 books of grammar, poetry, and theology. Some of hiswell known works include his prose works, "Nafahatul Uns" (Breaths of the Breeze of

Friendship), "Beharistan" (Abode of Spring), and a collection of biographies of SufiSaints. Baharistan is in the style of Saadi's Rose-Garden and he wrote it for his sonZiao-od-Din Yusuf. His major poetic work includes "Haft Awrang" (Seven Thrones ofGrace), which consisted of over twenty-five thousand couplets. Some of the wellknown writings of "Haft Awrang" are tale of "Salaman and Absal.", a version of thestory of "Leila and Majnun", "Khiradnameh Iskandar" (Alexander's Wisdom), andpoetic masterpiece of "Yusuf and Zulaikha".

Leila and Majnun by Mohammad HourianHourian Art Galleries

1843 Union St, San Francsico, CA (415) 346-6400more Hourian art

Jami Poetry Page 1

One who travell'd in the DesertSaw MAJNUN where he was sittingAll alone like a MagicianTracing Letters in the Sand.'Oh distracted Lover! writingWhat the Sword-wind of the DesertUndeciphers so that no oneAfter you shall understand'.

MAJNUN answer'd --- 'I am writingOnly for myself, and only
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"LAILA" ---if for ever "LAILA"Writing, in that Word a Volume,Over which for ever poring,From her very Name I sipIn fancy, till I drink, her Lip'.

translated by Edward Fitzgerald

.

..

God said to the Prophet David--'David, whom I have exaltedFrom the sheep to be my People'sShepherd, by your Justice myRevelation justify.Lest the misbelieving---yea,The Fire-adoring Princes ratherBe my Prophets, who fulfill,Knowing not my WORD, my WILL'.

translated by Edward Fitzgerald

Jami Poetry Page 2

Verses from the book Jami: Yusuf And Zulaikha

"No one ever suffered on the path of faith, who did not find the remedy for his pain.Let the remedy for Jami's pain be that pain itself: let his medicine be his own ever-sorrowing heart."

-------------

"It has long been known in this ancient abode that without bitterness, life can neverbecome sweet. For nine long months the child must drink blood in its mother's womb;


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and how many tortures must the ruby endure, imprisoned in rock, before the sunfinally illuminates its gorgeous hue!"

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"The lover who sincerely commits himself to the path of love will himself ultimatelyattain to the title of beloved."

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"Happy is he who is able to escape from self, and feel the gentle breeze of frienship.His heart is so full of the beloved, that there is no longer room for anyone else. It isthe beloved flowing through his every vein and nerve like his very life: there is not anatom of his body that is not filled with the friend. The true lover can no longerperceive either the scent or the color of his own self: he has no interest, eitherfriendly or hostile, in anyone other than the beloved. His heart is attached neither to

thorne nor crown; all greed and lust have packed their bags and left his street. If hespeaks, it is to the friend; if he seeks, it is from the friend. He no longer takes himselfinto account, and lives only for love. He leaves the raw and turns to the ripe,abondoning completely the abode of the self."

translated and edited by David Pendlebury "Yusuf and Zulaikha"

Ferdosi, the poet

Ferdosi was born in about 940, near Toos. He lived in Toos and was the son of alandowner. He is famous for writing the Iranian national epic, Shahnameh or Book ofKings, taking him over 25 years to complete 50,000 couplets, or double verses.Ferdosi developed rubai (quatrain) epochal style of historical poems.

The Shahnameh, based on ancient sources that interweaves Persian myths,legends, and historical events, relates the history of Iran from the creation of theworld to the Arab conquest in the seventh century. From numerous sources includingmany oral histories he created this tome of the entire history of the Iranian people.Even today, story tellers known as naqqal can recount large parts of Shahnameh

from memory.

Rustam conquers the White Demon
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Hoping to earn money for his daughter's dowry, Ferdosi took the Shahnameh to KingMahmud who promised him 60,000 gold coins. However, the king did not keep hispromise and gave him the same sum in silver.

In the Shahnameh, stories of thirty five monarchs can be equated with real life

persons. The rulers of the earlier part of Shahnameh are mostly known from theAvesta and have little to do with the actual Achaemenian kings. The last part of theShahnameh presents a comparatively factual record of the Sassanian kings.

FERDOSI Persian poem

ATTAR, the poet

Farid od Din Attar was born in Nishapur and lived about 1119-1220 (Another sourcementions he lived about 1136-1230). He lived close to 100 years and was killed bythe Mongol invaders. His tomb is in Nishapur.

Different stories are told about the death of Attar. One common story is as follow: Hewas captured by a Mongol. One day someone came along and offered a thousandpieces of silver for him. Attar told the Mongol not to sell him for that price since theprice was not right. The Mongol accepted Attar's words and did not sell him. Later

someone else comes along and offers a sack of straw for him. Attar counsels theMongol to sell him because that is how much he is worth. The Mongol soldierbecomes very angry and cuts off Attar's head so he dies to teach a lesson.
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Attar is one of the most ancient poets of Persia. His work has been the inspiration ofRumi and many other mystic poets of Persian Empire. Rumi considered Attar thespirit and Sanai the eyesight , both of whom his poetic masters. Attar met Rumi at theend of his life when Rumi was only a boy and gave his book Asrarnameh as a

present to him.

Attar took his name from his occupation. He was a druggist, perfumist and a doctor inaddition to being a poet. Attar saw as many as 500 patients a day in his shop wherehe prescribed herbal extractions/medicine which he made himself.

In his shop, he also wrote while seeing patients. Attar wrote 114 pieces, the samenumber of suras in the holy book of Koran. About thirty of his works survived. Toname a few of his works are love stories, biographies of saints, Asrarnameh ("TheBook of Secrets"), a collection of quatrains, Illahinameh ("The Book of God") and thelast not the least, his most well known masterpiece of Mantiq at-Tayr ("The Bird of the

Sky") known as "The Conference of the Birds"(BUY)

In The Book of God, he describes six human capacities and abilities: ego,

imagination, intellect, thirst for knowledge, thirst for detachment, and thirst for unity. InThe book of Secrets, he uses a collection of small stories to elevate the spiritual stateof the reader.

In "The Conference of the Birds," Attar explains seven valleys (veils) which the "Birdof the Sky" goes through and passes to meet Simurgh (God). This is a process thateach of us goes through. What we make of ourselves and what we become, good orbad, happy or unhappy, satisfied or dissatisfied, we do ourselves.
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ATTAR Poetry

Looking For Your Own Face

Your face is neither infinite nor ephemeral.

You can never see your own face,only a reflection, not the face itself.

So you sigh in front of mirrorsand cloud the surface.

It's better to keep your breath cold.Hold it, like a diver does in the ocean.One slight movement, the mirror-image goes.

Don't be dead or asleep or awake.

Don't be anything.

What you most want,what you travel around wishing to find,lose yourself as lovers lose themselves,and you'll be that.

translated by Coleman Barks, "The Hand of Poetry: Five Mystic Poets of Persia" (buy book)

artwork by Mohammad Hourian

more Hourian art
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SAADI, the poet

Sheikh Muslihu'd-Din known as Saadi lived about 1207- 1291. He was born in Shiraz.Unlike Hafez, he travelled for about 30 years of his life. He died in his hometown; histomb is in Shiraz.

His father name was Abdullah who was descended from Ali (first Shiite Saint), theson- in- law of Prophet Muhammad. From his book Bustan (Kitchen Garden), onecan learn that he lost his father when he was a child; and from Gulistan (RoseGarden) his mother lived to a later period of his life.

His life is divided into three parts. The first twenty five to thirty years of his life, hespent in different countries in educating himself and learning. He received his

education at the Nizamiah College at Baghdad where he had a scholarship. FromGulistan, we can learn that Arabic was spoken with great purity at that time inBaghdad. Then, for thirty years he travelled widely from India in East to Syria in Westmaking himself practically acquainted with things. He made his first pilgrimage toMecca with his instructor in theology Abdul-Kabir Gilani. He repeated this pilgrimagenot less than fourteen times. Finally, Sheikh Saadi returned to Shiraz and devoted thelatter part of his life to writing books and to his students. Sadi was a disciple ofSheikh Shahabud-Din Sahrawardi.

His most famous masterpieces are: The Gulistan (Rose Garden) and The Bustan(Kitchen Garden). His tone in these two collections is more wry (kenayeh amiz),metaphorical and meant to be a means of teaching. His other work includes 1-6Risalah or Treatise, Arabian Qasaids, Persian Qasaids, Marasi or Dirges, MixedPoems, Persian and Arabic, Plain Ghazals, Rhetorical Ghazals, Fragments, Poemswith recurring lines, Poems addressed to Shamsu'd-Din, Writings in earlier life andWritings in later life, Tetrastichs, and Distichs. Saadi is one of the wittiest writers ofmodern or ancient times. The beauty of Saadi's style is that it is simple yet elegant.Mir Saiyid Ali Mushtak called Saadi the "Nightingale of a Thousand Songs" meaningthat Saadi displayed perfection of genius in every part of poetry.

There is this story that one day Saadi saw a man who was looking to buy his book.

Saadi asked the man what the man likes about this writer? The man who didn'trecognized Saadi said, "He's a funny man." Saadi was pleased with the man remark


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and gave his book for free to the man.

Saadi's work is translated by Ross who was an English military surgeon and ascholar in poetry. Saadi's work is translated into many western languages as well. Hiswords are still commonly used in conversations by Iranians.

SAADI, stories and poems

A story from Saadi:

A dervish's wife was pregnant. The dervish prayed,"if God will give me a son, I'lldistribute all I have to the poor, all but the robe I'm wearing." God accepted hisprayers and the wife gave birth to a son so dervish gave everything he had to fulfillhis vow. Several years later, I asked a friend about the dervish. "He's in Jail." "Why, "I

asked. "His son got drunk, killed a man in a fight and fled. As you know when thathappens the father is put in chains." The dervish brought this upon himself with hispraying! It would of been better if this child had been a snake, rather than thisungrateful son who does not take resposibility for his actions.

From The Rose Garden, Chapter V - On Love And Beautytranslated by Edward B. Eastwick:

Story III

A person had not seen his friend for a long interval. Atlast he met him and said, "Where wert thou? for I longedafter thee." He replied, "Better longing than loathing."

COUPLET

Gay idol of my soul! late comest thou!Not soon will I release thy garment now.

VERSE

"Tis better that our friend we seldom see,Than to behold him to satiety.

SENTIMENT

When a fair one comes attended by companions, she comes only to torment us;because, in that case, there must arise the jealousy and discord of rivals.

COUPLET

Comest thou attended, then thou comest me only to distress;Thou comest truly to make war, though peace thy looks express.


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STANZA

But for an instant should my friend preferTo be with others, envy would me slay."Saadi!" he smiling cried, "Would this deter

Me this assembly's beacon? what, I say,Imports it that in me moths quench life's ray!"

Nizami, the poet

Alyas Yusif Oglu is known as Nizami (Nezami)Ganjavi ofGanja (born and lived inGanja, Azerbaijan). He lived 1141-1203 AD His father was Yousef-ibn-Zaki and his

mother name was Raiseh.

Nizami was married three times. His first wife was Afagh who he deeply loved. Hisonly son Mohammad was from Afagh. When Nizami was writing "Khosro and Shirin",Afagh died. After the death of Afagh, he married again. His second wife died when hewas writing "Layla and Majnun". He got married for the third time. His third wife diedwhen he was writing the book of "Eghbalnameh." Nizami surprisingly said, "It seemsthat with every book I write, I give a sacrifice."

His son Mohammad was seven years old when Nizami wrote "Khosro and Shirin",fourteen years old when he wrote "Layla and Majnun", and eighteen or nineteenwhen he wrote "Haft Peykar" (Seven Beauties). Nizami said that his son encouragedhim to write "Layla and Majnun." It is said that his son was very intelligent and familiarwith poetry. Nizami sent his son to give his messages to King Malek Ezeddin as wellas to deliver a copy of "Eghbalnameh" which Nizami wrote in the name of the king.
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Nizami lived for 63 years. All his life, he never left Ganja and died there. It is said thathe was good-natured and he believed that with pleasantness and cheerfulness onecan combat the hardships of life (see the poem he wrote in this regard). He wasalways studying science and art. He knew the science of astronomy and he used itsterminology in his poetry skillfully.

He wrote about thirty thousands couplets in five Masnavi (poetry in rhymed couplets)poetry books of "Mahzan-ol-Asrar", "Khosro and Shirin", "Layla and Majnun", "HaftPeykar" (Seven Beauties), "Eskandar Nameh" and he wrote one book which is notMasnavi. He gave each of his masnavi books as a gift to the kings of the time.

** Among his works that have found their way to the West are "Haft Peykar " (SevenBeauties) and "Layla and Manjun."

The "Seven Beauties" refer to seven paintings of seven daughters of kings from Indiato China to Kharazm. When Bahram, the Sassanian King sees the paintings he fallsin love and marries all seven princesses.

"Layla and Manjun" is considered a love story that reveals the path of the soul. Itcontains 4,000 couplets and was supposedly written in only four months.

Unfortunately the 'stories' are too long to put on this web site but you can buy thebooks or check your local library for them:

**Layla and Manjun from The First Love Stories by Diane Wolkstein
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Nizami Poetry

Miserable is a heart that has no beloved.It is difficult to be without a friend or a beloved.These few moments which you can never find again,

If you have a heart, do not be without a beloved.

translated by Reza Saberi,"A Thousand Years of Persian Rubaiyat"

BABA TAHER, the poet

What one can say about Baba Taher (Baba Tahir) with certainty is that not much isknown about him. The date of his birth is unknown. Some sources approximate thedate of his birth and death about A.H. 410. One source indicates that he died in 1019AD. If this is accurate, then Baba Taher is a contemporary of Firdosi and Avicennaand an immediate precursor of Omar Khayam. It is said that he lived for seventy fiveyears.

It is stated that he was one of the Ahl-i- Haqq sect (Dervish or follower of truth) andthat his sister Bibi Fatimah is equally respected by this community. Baba Taher UryanHamadani was one of the most eminent mystics of his time. He was from Hamadan;

a learned man, knowing all things (meaning of hama dan in Persian). His popularname Uryan means "The Naked"; he was a dervish or inspired beggar.
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Baba Taher is known for his dubayti, four line poems that is not the common rubaimetre although Persians refer to the quatrains of Baba Taher as rubaiyat. Baba Taherpoems are recited to the present day all over Iran accompanied with Sih-tar (threestringed viol or lute). The quatrains (dubeyti or two -beyt metre poems) of Baba Taherare written in local accents such as Mazandarani. They say Pehleviat to these kinds

of poems and they are very ancient . Baba Taher songs originally read in Fahlavi,Luri, Kurdish and Hamadani dialects, taking their present form in the course of time.The quatrains of Baba Taher have a more amorous and mystical connotation ratherthan philosophical.

It is said that he was a woodcutter. It is also said that Baba Taher had extraordinaryheat in his body so much that no one could sit near him. He spent his time in thejungles and mountains. His tomb is in Hamadan.

BABA TAHER Poetry Page 1

Without Thee in the Garden, Lord, I knowThe sweetly-perfumed Roses cannot grow,

Nor Tears of Grief, although the Lips should smile,Be washed away in Joy's bright overflow.translated by Elizabeth Curtis Benton, "THE LAMENT OF BABA TAHIR"

******

When Trees to grow beyond their boundaries dare,They Cause the Gardeners much anxious care;Down to their very roots they must be pruned,Though Pearls and Rubies be the Fruits they bear.translated by Elizabeth Curtis Benton, "THE LAMENT OF BABA TAHIR"

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Grieving for thee my heart is ever sad,A brick my pillow, and my couch the earth;My only sin is loving thee too well:Surely not all thy lovers suffer so?translated by E. Heron-Allen, "A Fool Of God"

******

O Lord! this heart of mine afflicts me sore,I weep this heart of mine both day and night;Often I grieve but for my grief; O Some-oneRid me of this heart that I may be free.translated by E. Heron-Allen, "A Fool Of God"

******

BABA TAHER Poetry Page 2

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8298499 Poetry in Persian

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