Literary History of Persia

Hist. of Philosophy in Islam, translated by E. R. Jones (London, 1903), pp. 33, 43, 72 and 84; and Goldziher’s Vorlesungen über der Islam (Heidelberg, 1910), pp. 234 et seqq.

762 De Boer, op laud., p. 208.

763 So-called merely because they wrote in Arabic, at that time exclusively, and even now to a considerable extent, the learned language of Islám, as Latin was of Christendom.

764 See de Boer, op. cit., pp. 42-3.

765 Hist. of Persia (ed. 1815), vol. i, pp. 558-9. The anecdote occurs in the Qiṣaṣu’l-‘Ulamá and in the Rawḍátu’l-Jannát, p. 115.

766 Rawḍátu’l-Jannát, p. 331.

767 Some account of him is given in vol. i of the Ta’ríkh-i-‘Álam-árá-yi-‘Abbásí amongst the notices of eminent men of the reign of Sháh ‘Abbás, whence some of the particulars here given concerning Shaykh-i-Bahá'í and Mír Dámád are also derived.

768 These Persian verses are omitted in the Cairo ed. of 1305/1887-8, but are contained in the Ṭihrán lithographed ed. of 1321/1903-4.

769 Development of Metaphysics in Persia (Luzac, London, 1908), p. 175.

770 Ibid., p. 187.

771 Gobineau has misunderstood Asfár (which is the plural of Sifr, “a book,” not of Safar, “a journey”) when he writes (Rel. el Philos., 1866, p. 81), “Il a écrit de plus quatre livres de voyages.” In the same way he mistranslates the title of one of the Báb’s earlier works, the Ziyárat-náma (“Book of Visitation”) as “un journal de son pèlerinage.”

772 Les Religions et les Philosophies, etc. (1866), pp. 80-92.

773 P. 331. The passage runs in the original:

774 London, Luzac and Co., 1908. Muḥammad Iqbál has set forth his own doctrines (which, as I understand them, are in the main an Oriental adaptation of Nietzsche’s philosophy) in a short Persian mathnawí poem entitled Asrár-i-Khudí, lithographed at the University Press, Lahore, and translated into English with an introduction and Notes by my friend and colleague Dr R. A. Nicholson (The Secrets of the Self, London, Macmillan & Co., 1920).

775 It was written in 1065/1654-5. See Rawḍátu’l-Jannát, p. 546. It is wrongly entitled Sharḥ-i-Ṣuwar in the Indian lithograph of the Qiṣaṣ.

776 Rawḍátu’l-Jannát, pp. 542 and 549.

777 Pp. 429-30 supra.

778 This is called khaby, and thought-reading ḍamir. See my translation of the Chahár Maqála, p. 64 and n. 2 ad calc., and pp. 130-1.

779 Not to be confounded with a later homonymous work on Ethics.

780 Op. laud., pp. 91-2.

781 See pp. 257-8 and 408 supra.

782 Op. laud., p. 82.

783 Pp. 165-6.

784 Shea and Troyer’s translation (London, 1843), vol. i, pp. 140-1.

785 Pp. 175-95.

786 Pp. 131-4.

787 Pp. 423-4 supra.

788 Pp. viii + 138, Cambridge University Press, 1921.

789 Vol. ii, Part i, pp. 168 et seqq.

790 Leipzig, 1910, pp. v + 152.

791 See Fonahn, op. laud., pp. 89-91. See also B.M.P.C., pp. 476-7.

792 E.g. by Fr. Wüstenfeld in his Geschichte der Arabischen Aerzte und Naturforscher (Göttingen, 1840), pp. 2 5-6 (No. 65). Carl Brockelmann’s view is correct (Gesch. d. Arab. Litt., i, p. 152), but his criticism of Dr L. Leclerc’s remarks on the subject (Hist. de la Médecine Arabe, i, p. 314) hardly appears justified.

793 Lithographed at Bombay in 1885 and 1894.

794 I possess the lithographed edition of 1318/1900, but others have appeared in India and Egypt.

795 University of Chicago Press, 1909.

796 See my Year amongst the Persians, pp. 453-5.

797 London, Nichols & Co., 1903; pp. xiv + 211.

798 P. 413 supra.

799 Originally edited by Ahlwardt from the Paris ms. 895 (now 2441) and published at Gotha in 1860. A revised text was published by H. Derenbourg at Paris in 1895, and there are at least two cheap and good Egyptian editions. A French translation by Emil Amar has been published by the Société des Études Marocaines (Paris, 1910).

800 See Blochet’s Cat. des Mscr. Persans etc. (Paris, 1905), vol. i, p. 251 (Schefer 237 = Suppl. Pers. 1552).

801 Ed. Ernst Beer, Leyden, 1888.

802 Ed. Oskar Mann, Leyden, 1891.

803 Compare Mr Vincent Smith’s judicious remarks on this subject in his monograph on Akbar, pp. 386-7.

804 Published in 1910 as vol. xv of the “E. J. W. Gibb Memorial” Series.

805 This work was published in lithographed fasciculi, and, so far as it has reached me, comprises the Introduction (Muqaddama) of 273 pp.; vol. i, completed on the 20th of Dhu’l-Qa‘da, 1328 (Nov. 23, 1910), which carries the narrative down to what is called the Hijrat-i-Ṣughrá (December, 1905), and comprises 256 pp.; and vol. ii, completed at the end of Ṣafar, 1330 (Feb. 18, 1912), comprising 240 pp. Whether there is any likelihood of the work being completed I do not know.

806 See my Press and Poetry in Modern Persia, pp. 165-6.

807 Compare Rieu (B.M.P.C.), p. 335. I have a good modern ms. professedly collated with the original in 1268/1851-2, now marked J. 11.

808 Edited by Professor Julius Lippert (Leipzig, 1903).

809 Printed in Cairo in two volumes in 1299/1882.

810 See Rieu (B.M.P.C.), pp. 337-8.

811 Edited in the original Arabic by F. Wüstenfeld (Göttingen, 1848), and followed in the succeeding year by the same author’s “Wonders of Creation” (‘Ajá’ibu’l-Makhlúqát).

812 In the Haft Iqlím the biographical element preponderates. Unfortunately it remains unpublished, though a critical edition was begun by Mawlawí ‘Abdu’l-Muqtadir, of which, so far as I know, only the first fasciculus (pp. x + ١١٤) has been printed at Calcutta in 1918.

813 I possess two lithographed editions, one, the second Ṭihrán edition, published in 1304/1886; the other, apparently at Lucknow, in 1306/1888-9.

814 Lithographed at Lucknow in 1303/1885-6.

815 A very nicely printed edition of this book was published at Constantinople in 1305/1887-8.

816 My ms. K. 7, copied in 1276/186o for Prince Bahman Mírzá Bahá’u’d-Dawla, came to me amongst the Schindler mss. Concerning Farrukh Khán’s mission, see R. G. Watson’s History of Persia 1800-1858, pp. 456 et seqq.

817 Lithographed at Ṭihrán in 1310/1892-3. See Rieu (B.M.P.S.), pp. 99-101, Nos. 139 and 140, and B. Dorn Mélanges et Extraits, vol. iii, pp. 50-59.

818 Perhaps a corruption of Wilkins

819 London, 1922: 968 columns. The works are arranged under their authors, but there is a General Index of Titles and a Subject Index.

820 See my Press and Poetry of Modern Persia, pp. 156 and 164-6.

821 See pp. 84 et seqq. supra.

822 For a list of the books I bought in Persia in the autumn of 1888, see my Year amongst the Persians, pp. 554-7.

823 Compare p. 551 of the book mentioned in the preceding footnote.

824 Pp. 172-94 supra.

825 E. J. W. Gibb’s History of Ottoman Poetry, vol. v, p. 14.

826 Ibid., p. 59 and n. 1 ad calc.

827 “The Alchemist” was translated by G. le Strange in the J.R.A.S. for 1886 (pp. 103-26); “Yúsuf Sháh” in the same journal for 1895 (pp. 537-69) by Colonel Sir E. Ross; and the text of the same was published in 1889 at Madras by E. Sell. See E. Edwards’s Catalogue of the Persian Printed books in the British Museum, 1922, col. 207-8.

828 Since this was written I have come across a little comedy entitled “Ja‘far Khán comes from Europe” by Ḥasan Muqaddam, printed at Ṭihrán and actually performed there about two years ago.

829 Gibb (op. laud., vol. v, p. 15) alludes very briefly to the outburst of patriotic enthusiasm aroused by this play “Fatherland” when it was first acted in the theatre of Gedik Pasha. Sulṭán ‘Abdu’l-‘Azíz was highly displeased and alarmed, and banished Kemál Bey to Famagusta in Cyprus.

830

831 The original is entitled “the Adventure of Appledore Towers.”

832 See my Press and Poetry of Modern Persia, pp. 22 and 164. The Persian text was printed in three volumes, the first at Cairo without date; the second at Calcutta in 1323/1905, though publication was apparently delayed until 1907; the third at Constantinople in 1327/1909. The name of the author appears only on the title-page of vol. iii. A German version of the first volume by Dr Walter Schulz was published at Leipzig in 1903 with the title Zustände im heutigen Persien wie sie das Reisebuch Ibrahim Begs enthüllt.

833 See pp. vii-viii of the English Introduction. to this work, and also my Persian Revolution, pp. 93-6.

834 The Press and Poetry in Modern Persia, Cambridge, 1914.

835 The Abdál(“Substitutes”) and Awtád (“Pegs”) are two classes of the Rijálu’l-Ghayb, or “Men of the Unseen World,” who play an important part in the cosmogony of the Mystics.

836 Concerning these Occult Sciences, see pp. 441-2 supra.

837 The mithqál =4∙60 grammes, and is divided into 24 nukhúd (“peas”), each of which consists of 4 grains or barley-corns (gandum).

838 Dúgh-í-Waḥdat, or Banjáb, is a mixture of ḥashísh and curdled milk similar to asrár, ḥabb-i-nasháṭ, etc. Búq-i-Waḥdat (“the trumpet of unity”) is the name given by ḥashísh-smokers to a paper funnel through which the smoke of the drug is inhaled.

839 See my Persian Revolution, pp. 406-7.

840 For the half slang use of “Kablá’í” (= Karbalá’í), see my Press and Poetry of Modern Persia, pp. 179-82.

841 Lam dádan (slang), “to loll, lounge.”

842 Equivalent to balki, “perhaps.”

843 Náquláy ḥuqqa, explained as equivalent to the French “drôle de type.”

844 This formula is common amongst the Zoroastrians. See my Year amongst the Persians, p. 375, Here it implies that the Mullá was dead.

845 Ínak is the Turkish for a cow. The name is, of course, meant to be ridiculous. Qáqázán may be a misprint for Qázán.

846 See pp. 181-2 supra.

847 Har chand bí-adabíst, “Although it be an incivility” to use such an expression. Khar-fahm (“ass-plain”) means comprehensible to the greatest fool.

848 “To have wind in the brain,” a common expression for conceit.

849 Luláhingash khaylí áb mí-girift, “Its jug held a lot of water,” said of one who has a great capacity for self-esteem.

850 The innumerable titles conferred by the Persian Government form a constant subject of mockery. The fictitious titles here mentioned are, of course, intended to be both barbarous in form and degrading in meaning.

851 The reference is to the sursurak in the Nigáristán Palace at Ṭihrán. See my Year amongst the Persians, p. 96.

852 An imaginary “good time” in the remote past, as we might say “in the days of good King Cole.”

853 I understand that this is the name of a narrow lane, or passage, in Ṭihrán. It means “Reconciliation Street.”

854 The name of a Persian officer in the Cossack Brigade.

855 Pá-war-chín, “picking up the feet.”

856 An expression used when some ill-natured or inappropriate idea occurs to the mind, as though it had been suggested by Satan.

857 This title, “King of the Merchants,” was at this time borne by Ḥájji Muḥammad Káẓim, whose accomplishments were reputed greater than his honesty.

858 This means to stand firm, be obstinate.

859 Especially “Kabláy,” and his elegy on Mírzá Jahángír Khán, the latter a poem of rare beauty and feeling. See my Press and Poetry of Modern Persia, pp. 179-82 and 200-4.

860 Reprinted from the Persian newspaper Rastakhíz (“the Resurrection”).

861 So called on account of his descent from the celebrated Mírzá Abu’l-Qásim Qá’im-maqám. See pp. 311-16 supra.

862 Translated from the Neue Orient, Nos. 4 and 5, May, 1917.

863 Translated from No. 7 of Die Islamische Welt.

864 Two such early attempts are discussed, both taken from Arabic books of authority, such as Ibn Qutayba’s Kitábu’sh-Shi‘r wa’sh-Shu‘ará, the Kitábu’l-Aghání, and Ṭabarí’s great history. The earliest goes back to the reign of Yazíd ibn Mu‘áwiya (A.H. 60-4 = A.D. 680-4).

865 Deutsch-Persische Gesellsehaft.

866 Káwa, Nos. 1, pp. 2-6; 4, pp. 15-24; 8, pp. 10-4; and 10, pp. 9-14.

867 Nos. 4-5, pp. 24-6.

868 Nos. 3, pp. 3-5; and 4-5, pp. 3-4.

869 Nos. 3, pp. 5-11, and 4-5, pp. 8-15.

870 Nos. 4-5, pp. 7-8; 6, pp. 3-6; 8, pp. 5-10.

871 No. 7, pp. 5-8.

872 No. 7, p. 4.

873 Nos. 11, pp. 7-12; 12 pp. 7- 12.

874 No. 9, pp. 4-5.

875 No. 12, pp. 3-5. The Khán-i-Wálida is where most of the Persian merchants in Constantinople live or have their offices.

876 Írán-shahr, No. 3, p. 55, and No. 7, p. 153.