Literary History of Persia

598 Voiture.

599 Tramway.

600 Omnibus.

601 Boulevard.

602 Notre-Dame.

603 See Majma‘u’l-Fuṣaḥá, ii, pp. 151-2.

604 Ibid., pp. 346-9.

605 Ibid., pp. 184-95.

606 Hi autobiography concludes the Majma‘u’l-Fuṣaḥá, ii, pp. 581-678.

607 Ibid., ii, pp. 156-81.

608 See my Year amongst the Persians, pp. 131-4; and the Riyáḍu’l-‘Árifín, pp. 241-2, which, however, puts his birth in 1215/1800-1, and adds that he was sixty-three years of age at the time of writing (1278/1861-2).

609 Majma‘u’l-Fuṣaḥá, ii, p. 394.

610 Ṭihrán lithographed edition of Qá’ání’s works of 1302/1884-5, p. 35.

611 Vol. ii, p. 426.

612 Vol. ii, pp. 325-6.

613 Ṭihrán ed. of 1302/1884-5, pp. 19, 35, 40, 41, 43, 70, 82, 94, 95, 115, 123, 130 etc.

614 See E. Edwards’s Catalogue of the Persian printed books in the British Museum, 1922, columns 237-9.

615 Ṭihrán ed. of 1302, p. 355.

616 Ṭihrán ed. of 1302, p. 309.

617 Ṭihrán ed. of 1302, p. 16.

618 Ibid., pp. 14-15.

619 Haft Sín. It is customary at the Naw-rúz to collect together seven objects whereof the names begin with the letter S, such as sunbul, (hyacinth), síb (apple), súsan (lily), sím (silver), sír (garlic), sirka, (vinegar), and sipand (rue).

620 All the people put on new clothes at this great national festival, distribute sugar-plums amongst their friends, fill their hands with silver and corn, eat pistachio-nuts and almonds, burn aloe-wood and other fragrant substances, and greet one another with kisses.

621 The first verse of a poem by Imámí of Herát cited on p. 116 of my Persian Literature under Tartar dominion contains a very similar thought.

622 See my Year amongst the Persians, pp. 118-19, and pp. 345-6 of the edition of Qá’ání cited above.

623 Columns 237-9.

624 Qur’án, lxxix, 24.

625 I.e. the King.

626 Vol. ii, p. 580.

627 These poems, which occupy pp. 204-217 of the Ṭihrán lithographed edition of 1283/1866-7, are, however, only a fraction of the Hazaliyyát.

628 F. 53^b of my ms.

629 P. 372 of the lithographed Ṭihrán edition of 1302/1884-5.

630 See No. 19 (pp. 216-218) and No. 31 (pp. 246-248).

631 For his beautiful marthiya on the tragedy of Karbalá, see pp. 177-181 supra.

632 See vol. ii, pp. 156-181: for Sipihr, and pp. 581-678 for the autobiography of Hidáyat. This great anthology was concluded in 1288/1871-2.

633 It was edited by Isma‘íl Naṣírí Qarája-Dághí, published at the instigation of Mírzá Riḍá Khán, afterwards entitled Arfa‘u’d-Dawla, and comprises 312 pp.

634 Camb. Univ. Press, 1914, pp. xl + 357, with a Persian foreword of 5 pp. The poems (originals and translations) occupy pp. 168-308, comprise 61 separate pieces, and can be obtained separately for 5s.

635 See p. 302 supra.

636 See pp. 311-316 supra.

637 See p. 302 supra. Since writing this, my attention has been called by my friend Mírzá Salmán-i-Asadí to an interesting article on the Adíbu’l-Mamálik in the periodical entitled Armaghán (No. 1 of the third year, pp. 15-25).

638 These dates are taken from Khán Malik’s pamphlet, pp. 4-6.

639 See Lit. Hist. Persia, ii, pp. 342-3.

640 Ibid., pp. 29-30.

641 Ibid., PP. 384-9.

642 The reference here is to the well-known verse —

It is, however, but a vague and casual allusion.

643 See p. 302 supra.

644 I possess two lithographed editions of this book, the (second) Ṭihrán edition, published in Ṣafar, 1304 (Nov. 1886), and another published (apparently) in Lucknow in 1306/1888-9.

645 Printed in the Bibliotheca Indica.

646 Lithographed at Bombay in 1317/1899-1900. In the Kashfu’l-Ḥujub (see pp. 357-8 infra) the date of the author’s death is given as 405/1014.

647 Lithographed in Bombay, n. d.

648 An excellent lithographed edition (four vols. in one, containing in all about 750 pp. and 713 biographies) was published at Ṭihrán in 1306/1888.

649 Lithographed at Lucknow in 1303/1885-6 (pp. 424).

650 It was printed at the Baptist Mission Press at Calcutta in 1330/1912, and comprises 607 pp.

651 For description of another copy see Ahlwardt’s Berlin Arabic Catalogue, vol. vi, pp. 502-3, No. 7423.

652 See the Qiṣaṣu’l-‘Ulamá, p. 221 of the Lucknow edition, s.v. Muḥammad Báqir-i-Majlisí.

653 Or al-Uṣúlu’l-arba‘a (“the Four Principles”). See Nujúmu’s-Samá, p. 75.

654 See p. 120 supra.

655 Vol. i, p. 185.

656 Pp. 54-5 supra.

657 See G. le Strange’s Palestine under the Moslems, pp. 75-6 and 470.

658 Qiṣaṣu’l-‘Ulamá (ed. Lucknow, p. 229; ed. Ṭihrán, p. 333):

659 He died, according to the Kashfu’l-Ḥujub, p. 70, No. 328, in 1130/1718. Since writing this, I have found the Arabic original of this autobiography in one of my mss. (C. 15) entitled Kitábu’l-Anwári’n-Nu‘mániyya, composed by Sayyid Ni‘matu’lláh in 1089/1678. It concludes the volume, and occupies ff. 329-34.

660 P. 360 supra.

661 See the Kashfu’l-Ḥujub, p. 146, No. 725. The author died in 1031/1621-2. He was one of the most notable theologians of the reign of Sháh ‘Abbás the Great, and is commonly called in Persia “Shaykh-i-Bahá'í.” See p. 407 infra.

662 As has been already mentioned (p. 359 supra), this powerful prelate was one of the “three Muḥammads” of the later time, and his great work on Shí‘a tradition, the Biḥáru’l-Anwár, is still accounted in Persia the most authoritative work on this subject.

663 See the Kashfu’l-Ḥujub, p. 70, No. 328. I have a ms. of this work obtained from the late Ḥájji ‘Abdu’l-Majíd Belshah and now bearing the class-mark C. 15. As already noted (p. 361), it concludes (ff. 329-34) with the Arabic original of the narrative here given.

664 Qiṣaṣu’l-‘Ulamá (Lucknow ed.), p. 138.

665 Ibid., p. 210.

666 Ibid., part ii, p. 54.

667 Qiṣaṣu’l-‘Ulamá (Lucknow ed.), pp. 99-100.

668 This and the following anecdote are from the Qiṣaṣu’l-‘Ulamá (Ṭihrán ed., p. 260; Lucknow ed., p. 132).

669 Because it really belongs to the Expected Imám, and is only held by the Sháh as his trustee and vice-gerent.

670 I.e. ‘Alí ibn Abí Ṭálib, the First Imám.

671 Qiṣaṣu’l-‘Ulamá, ed. Lucknow, p. 32.

672 For a full account of him, see my Persian Revolution, ch. i, pp. 1-30 etc.

673 Paris, n.d., ch. v, pp. 307-349.

674 Ch. ii, pp. 31-58.

675 Ibid., p. 262 etc. For facsimiles of fatwá and letter, see pp. 421-4.

676 See my Press and Poetry, of Modern Persia, p. 334.

677 Ibid, pp. 335-6, and also my pamphlet entitled The Reign of Terror at Tabríz (October, 1912).

678 History of Persia (ed. 1815), vol. i, pp. 258-9.

679 Lucknow ed., second part, pp. 26-7; Ṭihrán ed., p. 181.

680 Qiṣaṣu’l-‘Ulamá, Lucknow ed., second part, p. 165; Ṭihrán ed., p. 281.

681 ibid., Lucknow ed., second part, p. 52; Ṭihrán ed., pp. 200-1.

682 Ibid., Lucknow ed., second part, p. 50; Ṭihrán ed., p. 199.

683 Bombay lith., p. 122.

684 See the Kashfu’l-Ḥujub, p. 406, No. 2242. The author wrote the book at Mecca two years before his death.

685 Qiṣaṣu’l-‘Ulamá, Ṭihrán ed., p. 132; Lucknow ed., pp. 188-9. The Russian general is here called Ishpukhtur which, as my friend M. V. Minorsky informs me, represents “Inspector” (pronounced Išpeχtor), and is, perhaps, influenced in its form by the popular etymology (in Ottoman Turkish = ) invented by the Turkish- speaking Ádharbáyjánís, meaning “his work is dirt.” M. Minorsky further informed me that this general’s real name was Tsitsianoff, that he was a Georgian, and that the phrase “Have you brought the Inspector’s head?” is still used proverbially to one who presents himself in great hurry and excitement, as though in fulfilment of some very important commission.

686 Qiṣaṣu’l-‘Ulamá, Ṭihrán ed., p. 248; Lucknow ed., second part p. 107.

687 Lucknow ed., p. 65.

688 Qiṣaṣu’l-‘Ulamá, Lucknow ed., pp. 77-85.

689 Ibid., second part, pp. 112-16.

690 Ibid., second part, pp. 183-6.

691 Two vols. of pp. viii + 768 and 669 respectively (Paris, Maisonneuve, 1871-2).

692 See p. 54, n. 3, supra.

693 See p. 368 supra. His life is given very fully in the Qiṣaṣu’l-‘Ulamá (Lucknow ed., pp. 129-78).

694 The British Museum Library also possesses only this one volume. See E. Edwards’s Catalogue (1922), col. 458. The Qiṣaṣu’l-‘Ulamá gives 1227/1812 as the date of composition, but on f. 28^b of the text, line 2, Muḥarram 1236/Oct. 1820 is mentioned as the current date.

695 ‘Amr and Zayd in Muslim jurisprudence correspond to “John Doe” and “Richard Roe” of English law-books; in grammar to Balbus and Caius; and in common speech to “Tom, Dick, and Harry.

696 Ibid.

697 I.e. without any fault of commission or omission on his part.

698 This began in 260/873-4, when the Twelfth and last Imám disappeared, to return in “the Last Time.”

699 Communism was preached in Persia in Sásánian times (sixth Christian century) by Mazdak. From his time until that of the Bábís this accusation has been brought against many heterodox sects.

700 Ḥáfiẓ has accordingly been blamed by one of his critics for the verse:

“This borrowed spirit which the Friend hath entrusted to Ḥáfiẓ,

one day I shall see His Face and surrender it to Him.”

701 Or “Positive” (Thubútiyya), or Ṣifát-i-Kamál, “Attributes of Perfection.”

702 This passage is so important in connection with the doctrine of Free Will and Predestination that I give it in the original:

703 It is included in the extracts at the end of Forbes’s Persian Grammar, No. 67, pp. .

704 Qur’án, liii, 9.

705 Ibid., xviii, 110.

706 Like so many Persian books, the actual divisions of this book do not correspond with the Table of Contents, which indicates five main divisions, each called Mishkát, while only four such headings actually occur in the text. This section is described as Section (Miṣbáḥ) iv of Mishkát IV, but it introduces a quite new topic and should, I am convinced, be called, as I have called it, Mishkát V.

707 This affords an interesting parallel to the Zoroastrian belief set forth in the Arda Viráf náma.

708 This is headed Miṣbáḥ v (of Mishkát IV), and the numbering of the sections begins again, but it appears to me really to constitute Section iv of Mishkát V.

709 Cf. the Jism-i-Huwarqilyá’í of the Shaykhís, mentioned in my Traveller’s Narrative, vol. ii, p. 236.

710 See Qazwíní’s Átháru’l-Bilád, p. 25; also Halévy in the Journal Asiatique for Oct.-Dec. 1883, pp. 442-54; and Yáqút’s Mu‘jamu’l-Buldán, vol. i, p. 598.

711 Entitled Section ii of Miṣbáḥ v (of Mishkát IV).

712 Entitled Section iii etc., as in the preceding footnote.

713 This, I believe, is how the title should stand, but it is actually described as Miṣbáḥ vi of Mishkát IV. See p. 395, n. 1, supra.

714 I.e. Agents or Representatives, also called “Gates” (Báb, pl. Abwáb). The avoidance of this last title by the author is probably intentional, for he wrote in 1263/1847, just when Mírzá ‘Alí Muḥammad’s claim to be the Báb was creating so great a stir in Persia. See my Traveller’s Narrative, ii, pp. 226-34 and 296-8.

715 Many particulars concerning the “Occultations,” the “Gates,” and the claims to communicate with the Hidden Imám advanced by the Shaykhís and Bábís, denounced as heretics by our author, are given in the notes (especially D, E and O) at the end of vol. ii of my Traveller’s Narrative, to which the reader is referred.

716 I.e. the Prophet, his daughter Fáṭima, and the Twelve Imáms.

717 This is so headed, but see pp. 381 and 398 supra. This section might be called “Epilogue.”

718 Les Religions et les Philosophies dans l’Asie Centrale (2nd ed., Paris, 1866), pp. 28-33 for the three theological parties, pp. 63-111 (ch. iv) for the Ṣúfís and the Philosophers.

719 See my Traveller’s Narrative, vol. ii, p. 236.

720 Op. cit., pp. 32-3.

721 Qiṣaṣu’l-‘Ulamá, Lucknow ed., part ii, p. 19.

722 Ibid., part i, p. 216. The author discredited the tale, which is described as widely current. As regards this theologian’s literary activity, he is said on the same page to have been accustomed to write 1000, “bayts,” i.e. 50,000 words, daily.

723 They are numbered in both editions in the abjad notation, e.g. Kulayní as (96); Najjáshí as (132), etc.

724 This is the date given in the Qiṣaṣ, but the Lú’lú’atu’l-Baḥrayn gives 780/1378-9.

725 “May the Musulmán not hear nor the unbeliever see Mír Dámád’s Ṣiráṭu’l-Mustaqím.”

726 Ṭihrán lith. ed. of 1295/1878, vol. ii, pp. 25-6.

727 Rieu’s Persian Catalogue, p. 815. See also p. 258 supra.

728 Shaykh Aḥmad al-Aḥsá’í commentated his Mashá‘ir and other works (Rawḍátu’l-Jannát, p. 331), but, according to the Qiṣaṣu’l-‘Ulamá (Lucknow ed., p. 48), regarded him as an infidel.

729 This is given by the Qiṣaṣu’l-‘Ulamá as the date of his son Mírzá Ibráhím’s death. The earlier date 1050/1640-1 is therefore more probable for the father.

730 Qiṣaṣu’l-‘Ulamá, Lucknow ed., second part, p. 123.

731 These data are from the Rawḍátu’l-Jannát, pp. 129-31. The notice in the Qiṣaṣ is very incomplete.

732 Rawḍátu’l-Jannát, pp. 118-24.

733 The dínár in modern Persia is of merely nominal value, and 100,000 (= 10 Túmáns) are only worth £.2 to £.4, but originally the dínár was a gold coin worth about 10 francs, and this latter is presumably what is here intended.

734 Most of these particulars are taken from the Rawḍátu’l-Jannát, pp. 25-7.

735 For an account of his life furnished by one of his disciples, see my Year amongst the Persians, pp. 131-43.

736

737 See my Persian Literature under Tartar Dominion, pp. 67-8.

738 F. 75^a of Mr A. G. Ellis’s ms.

739 This reading is conjectural. The ms. has بﺎﺣﺴ رﺴﻔ ا, which is obviously wrong, since it is neither sense nor verse.

740 I.e. the spring thunder.

741 The rainbow is called “Rustam’s bow” (Kamán-i-Rustam) in Persian.

742 Pp. 54-5 supra.

743 Ṭihrán lithographed ed. of 1306/1888, p. 129.

744 Ibid., p. 119.

745 Ṭihrán printed ed. of 1241/1825, f. 142^b.

746 “He who shall arise,” i.e. the Imám Mahdí or Messiah of the Shí‘a.

747 His pamphlet on the “Union of Islám” (Ittiḥádu’l-Islám) was lithographed at Bombay in 1312/1894-5.

748 Composed in 1211/1796-7. See the full and interesting account of the work in Rieu’s Persian Catalogue, pp. 33-4.

749 For a full account of these events, see Malcolm’s History of Persia, ed. 1815, vol. ii, pp. 417-22.

750 Of this I possess a good ms. dated 22 Jumádá ii, 1222 (27 Aug. 1807).

751 See my Cat. of Pers. mss. in the Camb. Univ. Library (1896), pp. 7-13.

752 Pp. 25-6, of the Ṭihrán lithographed edition of 1306/1888.

753 See vol. ii of my Traveller’s Narrative, pp. 197-8 and 310-12.

754 See also A.-L.-M. Nicolas, Essai sur le Cheïkhisme (Paris, 1910), pp. 72. A list of Shaykh Aḥmad’s writings is given.

755 See Traveller’s Narrative, vol. ii, p. 278.

756 Travellers Narrative, vol. ii, pp. 173-211; Materials for the Study of the Bábí Religion, pp. 17 5-243.

757 French translations of both have been published by the learned and impartial A.-L.-M. Nicolas.

758 Materials, pp. 189-90.

759 Ibid, pp. 196-7.

760 See my Persian Literature under Tartar Dominion, pp. 442-4.

761 See de Boer’s