As already indicated in more than one place, the characteristic of the art which prevailed under the Tímúrids,
Literary taste under the Tímúrids whether literary or pictorial, was an extreme elaboration and preciosity little in accordance with modern European taste, though verysimilar on its literary side to that evolved by John Lyly and the Euphuists in England nearly a century after Jámí's reputation had reached its zenith in Persia. 461a In England this florid, artificial style enjoyed but a brief popularity; in Persia it has flourished intermittently for a long period, especially under Tartar and Turkish patronage, but not continuously nor in all parts of the country, so that it is easy to point out fine specimens of simple, strong, natural Persian prose and verse both before and after the period now under consideration. During this period, however, Period of greatest Persian influence on Turkish and Indian literary style the prevailing literary style in Persia was very ornate and artificial, and as it unfortunately happened that at no time was Persian literary influence greater in the adjoining lands of Turkey, India and Transoxiana, this style became stereotyped throughout Western and Central Asia, and has come to be regarded by many persons, especially those who have pursued their linguistic studies in India, as typically Persian. Still it is a fact that not only the Persians, Turks and Indians, but even the Arabs, whose natural tendency is to a chaster and more simple style, and who seldom quite forget their adage that “the best speech is that which is brief and to the point,” 461b tend to regard form as more important than ideas in literary composition, to care less what a writer says than how he says it, and to prefer conventionality to originality. Most instructive are the remarks of that great and original historian Ibn Khaldún, who was not only contemporary with Tímúr but came into personal relations with him when Damascus surrendered to him at the end of A.D. 1400. 462a These remarks, with other observations germane to this subject, I have given in a previous volume 462b to which the reader is referred. In particular the student of Persian poetry, especially of the later more ornate writers, may be recommended to read that curious work, “the Lovers' Companion” (Anísu'l-'Ushsháq), composed in 826/1423 by Sharafu'd-Dín Rámí at Marágha in Ádharbáyján, of which a French translation by M. Cl. Huart was published in Paris in 1875, and of which I have given a brief account in a previous volume.462cIt must not be supposed, however, that all the poets who will be mentioned in this chapter, or even all who The ornate style in Persian not so universal as supposed flourished at the court of Sulṭán Ḥusayn at Herát, employ this inflated and ornate style, which, indeed, is more noticeable in prose-writers, including even historians, who ought to know better than to fill ten pages with what could very well be set forth in one. The earlier poets of whom we shall immediately speak, like Sháh Ni'matu'lláh and Qásimu'l-Anwár, are free from this blemish, for so we must regard it; and so also, as a rule, is Jámí, who is universally and justly regarded not only as the chief ornament of the court of Herát, but as one of the greatest Persian poets of all time. It is the ornate prose-writers and minor poets and versifiers of the later part of this period who are the chief offenders in this respect. The passion for the riddle and acrostic (mu'ammá) which prevailed amongst the latter is very characteristic, while the methods of the former are well illustrated by Ḥusayn Wá'iẓ-i-Káshifí's Anwár-i-Suhaylí, where, for example, a squeaking mouse is described as “raising its outcry to the aetherial sphere.” In a previous volume I have shown 463a by parallel extracts from the Book of Kalíla and Dimna as rendered into Arabic by 'Abdu'lláh ibnu'l-Muqaffa' in the eighth century, and into Persian by Niẓámu'-d-Dín Abu'l-Ma'álí Naṣru'llah in the twelfth and Ḥusayn Wá'iẓ at the end of the sixteenth centuries how the last-named writer set himself to “write up” and improve upon the work of his predecessors.
Though Jámí is unquestionably the greatest poet of the period which we are now considering, it seems better to Sayyid Ni'matu 'lláh of Kirmán adhere to chronological sequence and to begin with the earliest, Sayyid (or Sháh) Ni'matu'lláh of Kirmán, who died at an advanced age in the spring of 1431 (Rajab 22, 834), and was buried at the charming village of Máhán near Kirmán, of which some malicious wit has said:
Epigram on Máhán
“Máhán an Earthly Paradise would be, I wot right well,
If you could clear its people out and shake them into hell.”
The site of his grave is marked by a fine monastery inhabited by dervishes of the Sháh Ni'matu'lláhí order which he founded; for he was a great saint and mystic as well as a poet, and his verses abound in dark apocalyptic sayings concerning the “Mischief of the Last Days” (Fitna-i-Ákhiru'z-Zamán ), the Advent of the Mahdí, and other similar matters. I visited this shrine in September, 1888, shortly before I left Kirmán, and was very hospitably entertained by its acolytes.
As usual, the best account of Ni'matu'lláh is that given by Rieu in his Persian Catalogue, 464a where the substance of the information given by the ordinary biographical works is supplemented by details drawn from a rare contemporary monograph existing in the British Museum 464b and from the history of Yazd and its most notable men known as the Jámi'i-Mufídí. His full name was Amír Núru'd-Dín Biography of Sayyid Ni'matu'lláh Ni'matu'lláh, his father's name was Mír 'Abdu 'lláh, and he claimed descent from the fifth Imám of the Shí'a, Muḥammad Báqir, the great-grandson of 'Alí ibn Abí Ṭálib. He was born at Aleppo in 730/1329-30 or in the following year, but spent most of his youth in 'Iráq. At the age of 24 he visited Mecca, where he resided for seven years, and became one of the chief disciples of Shaykh 'Abdu'lláh al-Yáfi'í, a well-known mystical and historical writer, who died in 768/1366-7. His later life was passed in Samarqand, Herát, Yazd and finally, as already mentioned, at Máhán near Kirmán, where he spent the last twenty-five years of his life, and where he died on Rajab 22, 834 (April 5, 1431) aged more than a hundred years. The historian 'Abdu'r-Razzáq of Samarqand visited his grave in 845/1441-2.
Ni'matu'lláh was the king of dervishes (the title “Sháh” is always prefixed to his name) and the friend of kings.
He and his descendants enjoy Royal favour He enjoyed the special favour of Sháh-rukh, while Aḥmad Sháh Bahmaní, King of the Deccan, deemed himself fortunate in persuading to come to his court one of his grandsons. Two other grandsons with their father followed him thither, while several of Sháh Ni'matu'lláh's descendants who remained in Persia intermarried with the Royal Ṣafawí House. According to Rieu, 464c Ni'matu'lláh left more than 500 Ṣúfí tracts besides his Díwán of verse, but the latter is his chief work, and it alone need be considered here. The only complete copy at my disposal is the lithographed edition published at Ṭihrán in 1276/1860, but numerous selections from it are contained in the various biographies and anthologies in which he is mentioned. His fame, however, is that of a saint and mystic rather than a poet, and his verse strikes one on the whole as monotonous and mediocre, similar in style and subject-matter to that of Maghribí, and altogether lacking the consuming ardour and brilliant illustration of Shams-i-Tabríz. His most characteristic poems, though few in number, are those couched in the prophetic strain, and these still exercise a certain influence, and are appealed Importance attached to his prophetic utterances to by other Persians than those who belong to the order of dervishes which he founded. The Bábís, for example, used to tell me in Kirmán that the date of the Báb's “Manifestation” (1260/1844) was foretold in the following poem. When I visited the saint's shrine I took the trouble to obtain from one of the dervishes a copy of the poem in question from the oldest and most trustworthy manuscript in their possession, and I found that there the date was given as 274 instead of 1260 (way of allegories.”
The text here given is that copied for me at Máhán on August 9, 1888. Of the 50 verses which it contains only 24 are given in the Majma'u'l-Fuṣaḥá, which only adds one or two new verses, but in some cases adopts a different order, besides supplying a few variants. The poem is not to be found at all in the lithographed edition.
“I see the Power of the Maker; I see the state of the time.
The state of this year is of another sort; not like last year and the year
before do I see it.
These words I speak not from the stars; rather I see them from the
Creator.
468a
When 'ayn,rá and dál (= 274) have passed of the years I see wonderful
doings.
In Khurásán, Egypt, Syria and 'Iráq I see sedition and strife.
I see the darkness of the tyranny of the lands' oppressors boundless
and beyond computation.
I hear a very strange story; I see vexation in the land.
War, strife, mischief and injustice I see on the right and on the left.
Looting, slaughter and many armies I see in the midst and around.
I see the servant like the master; I see the master like the servant.
They impress a new superscription on the face of the gold; I see his
dirhams of short weight.
I see the dear friends of every people grown sorrowful and abased.
Each of the rulers of the Seven Climes I see involved with another.
I see the face of the moon darkened; I see the heart of the sun trans-
fixed.
The appointment and dismissal of officials and agents, each one I see
twice repeated.
In Turk and Tájík
468b
towards one another I see enmity and strife.
I see the merchant left friendless on the road at the hands of the
thief.
I see from small and great much cunning, guile and trickery.
I find the condition of the Indian ruined; I see the oppression of
Turks and Tartars.
I see the Holy Place fearfully desolated, the abode of a number of evil
men.
Some of the trees of the Garden of the World I see springless and
fruitless.
If there be a little security, that too I see within the borders of the
mountains.
A companion, contentment and a [quiet] corner I now see as most to
be desired.
Although I see all these sorrows, I see the [final] joy of the sorrowful.
Grieve not, for in this trouble I see the harvest of union with the
Friend.
After this year and a few years more
469a
I see a world like a [fair] picture.
I behold this world like Egypt; I see Justice as its stronghold.
My king and his ministers are seven; all of these I see triumphant.
Such as rebel against my immaculate Imám I see ashamed and dis-
graced.
On the palm of the hand of the Cup-bearer of Unity I see the pleasant
wine.
The friendly foe-destroying warrior I see as the comrade and friend
of the friend.
I see the swords of those whose hearts are hard as iron rusted, blunt
and of no account.
The beauty of the Law and the splendour of Islám, each one I see
doubled.
469b
I see the wolf and the sheep, the lion and the gazelle, dwelling
together in the meadow.
I see the treasure of Chosroes and the coin of Alexander all put to
good use.
I see the roguish Turk drunk, I see his enemy with the headache born
of wine.
I see Ni'matu'lláh seated in a corner apart from all.
When the fifth winter has passed I see in the sixth a pleasant spring.
The vicar of the Mahdí will appear, yea, I see him plainly.
I see a king perfect in knowledge; I see a leader endowed with dignity.
I see the servants of His High Majesty all wearing crowns.
For forty years, O my brother, I see the cycle of that Prince continue.
When his cycle ends victoriously, I see his son as a memorial of him.
I see a king perfect in knowledge, a ruler of noble family.
After him will be the Imám himself, whom I see as the pivot of the
world.
I read ‘M. Ḥ. M. D.’: I see the name of that famous one.469c
I see his aspect and attributes like the Prophet: I see knowledge and
clemency as his distinctive signs.
I see again ‘the White Hand’
470a
(long may it endure!) conjoined with
Dhu'l-Fiqár.
470b
I see the Mahdí of the time and the Jesus of the age both royally
riding forth.
I smell the rose-garden of the Law, I see the flower of Religion in
blossom.”
These “apocalyptic” poems, however, though they have attracted most attention in Persia, constitute but a small Pantheistic poems fraction of the whole. Most of Ni'matu'lláh's verses illustrate the doctrine of Waḥdatu'l-Wujúd (Pantheism), while a certain proportion (in which again the Bábís see an allusion to their founder) use the favourite illustration of the “Point” (Nuqṭa), of which the circle is only a manifestation; just as the letter alif is, in the world of calligraphy, a manifestation of the diacritical “point,” which shares with the mathematical “point” the same title. A few specimens will suffice for the purpose of illustration.
“King and beggar are one, are one; foodless and food are one, are one.
We are stricken with grief and drain the dregs; dregs and sorrow and
cure are one.
In all the world there is naught but One; talk not of ‘Two,’ for God
is One.
Mirrors a hundred thousand I see, but the face of that Giver of Life
is one.
We are plagued with the plague of one tall and fair, but we the
plagued and the plague are one.
Drop, wave and sea and the elements four without a doubt in our
eyes are one.
Ni'matu'lláh is one in all the world: come, seek him out, he is one,
is one.”
“The Point appeared in the circle and was not; nay, that Point
produced the circle.
471a
The Point in its revolution becomes a circle in the eyes of him who
measured the circle.
Its beginning and end joined together when the Point measured the
completion of the circle.
When the circle was completed, the compass put its head and feet
together and rested.
We are all without Being, without Being; we are without Being and
Thou art Existant.
I called the whole world His dream: I looked again, and lo, His
dream was Himself.
Sweeter than the sayings of our Sayyid Ni'matu'lláh has heard no
other words.”
“Know that the Named is one and the Names a hundred thousand,
That Being is one, but its aspects are a hundred thousand.
Its Form is the Glass, and its Meaning the Wine,
Although both are one substance in our eyes.
Perceive in two one unit and two units;
472a
Search it out well, for I have told you a good bit.
Without His Being all the world is non-existant,
Of His Being and Bounty the world is a sign.
The world arises from the diffusion of His universal Being;
Whatever thou seest is from His universal Bounty.
His Ipseity is essential, while our Ipseity
Is but casual: be annihilated, then, from this annihilation!
The Ipseity of the world is the veil of the world:
Nay, the world itself is the veil of the world.
This veil is eternal, O my soul,
O my Friend of God, and O my Proof!
I tell thee the state of the world in its entirety,
So that thou may'st know the state of the world, and so farewell!”
The lithographed edition of Ni'matu'lláh's poems contains approximately some 14,000 verses, including a number of quatrains, and from the following verse it would appear that his literary activities continued until he had reached a very advanced age:
“The Living and Eternal [God] hath vouchsafed to this servant ninety
and seven years of pleasant life.”
The next poet of this epoch who claims our attention was like the last a Sayyid and a mystic. The main facts Qásimu'l-Anwár concerning his life are thus summarized by Rieu. 473a “He was born in Saráb (Saráw) in the district of Tabríz in 757/1356, and had for religious instructors Shaykh Ṣadru'd-Dín Ardabílí, an ancestor of the Ṣafawís, and after him Shaykh Ṣadru'd-Dín Yamaní, a disciple of Shaykh Awḥadu'd-Dín Kirmání. After staying some time in Gílán he went to Khurásán and settled in Herát, where he lived during the reigns of Tímúr and Sháh-rukh. There disciples flocked to him in such numbers and he acquired so great an influence as to give umbrage to the sovereign. 'Abdu'r-Razzáq relates in the Maṭla'u's-Sa'dayn that in 830/1426-7, Sháh-rukh having been stabbed in the mosque of Herát by a certain Aḥmad-i-Lur, 473b Sayyid Qásim was charged by Mírzá Báysunqur with having harboured the intended assassin, and was obliged to leave Herát 473c and repair to Samarqand, where he found a protector in Mírzá Ulugh Beg. He returned, however, some years later to Khurásán, and took up his abode in Kharjird, a town in the district of Jám, where he died in 837/1433-4.”
The intimacy of Qásimu'l-Anwár's relations with Shaykh Ṣadru'd-Dín of Ardabíl, the ancestor of the Ṣafawí kings of Persia, is abundantly confirmed by an unpublished Relations of Qásimu'l-Anwár with Shaykh Ṣadru'd-Dín Persian work on the genealogy of that dynasty entitled Silsilatu'n-Nasab-i-Ṣafawiyya, of which I possess a manuscript from the library of the late Sir Albert Houtum Schindler. In this MS. (ff. 27b—28b) the poet is mentioned as one of the Shaykh's most enthusiastic disciples, and an account is given of the rigid discipline whereby he attained in the great Mosque of Ardabíl to that vision wherein he beheld himself distributing the light to his fellow-disciples, whereby he earned the title of Qásimu'l-Anwár (“the Apportioner of the Lights”). On the death of Shaykh Ṣafí, the father of Shaykh Ṣadru'd-Dín, he composed the following verses.474a
“The chief representative of saintship, who is actually Shaykh Ṣafí,
Was for nearly ninety years the guide on this road.
His soul at the moment of its departure sneezed
474b
and exclaimed,
‘O Angel of Death, I have attained unto God!’
When the Angel saw his condition he was amazed and cried,
‘O Shaykh, a thousand times may God have mercy upon thee!’
Thou art utterly consumed, O Qásimí, by separation from the Master;
Be patient in separation: may God give thee patience!”
Jámí, in the notice which he consecrates to Qásimu'l-Anwár in the Nafaḥátu'l-Uns, 475a alludes to the suspicions Suspected of heresy and antinomianism which fell upon him in connection with the attempt on Sháh-rukh's life in 830/1426-7 and which led to his banishment, and also observes that opinions differed as to his character, but that most of his disciples with whom he was personally acquainted had abandoned the observances of Islám, for which they expressed contempt, and had adopted a kind of communism. There is therefore good reason to suspect that Qásimu'l-Anwár was at any rate something of an antinomian, even if he had not some quasi-political relation with the Shí'ite partisans of the still uncrowned Ṣafawís, or with the still more irreconcilable Ḥurúfí heretics.
The literary work of Qásimu'l-Anwár consists of an unpublished Díwán of lyrical and some mathnawí poetry, of which I possess two good manuscripts, one dated 861/1456-7, only 24 years after the author's death. Several of these poems are in Turkish and others in some dialect of Persian. The poems are followed in this older manuscript by two treatises, written wholly or partly in prose, entitled respectively Anísu'l-'Árifín (“the Gnostics' Familiar”) and the Anísu'l-'Áshiqín (“Lovers' Familiar”), or Risála-i-Amána (“Treatise of the Trust”). There is also a poem beginning:
The poetry of Qásimu'l-Anwár, so far as a foreigner may venture to judge it, is only of average merit, and is generally of the same mystical character as that of Maghribí and other kindred poets. Of its general type the two following ghazals may serve as fair specimens.
That spirit of holy sanctity, that high and exalted soul!
What day thou givest a cup of wine to settle our whole affair
Bestow, I pray, of your charity a draught on yon Preacher rare!
Woulds't thou that the motes of the universe may with thee in the
dance be whirled?
Then toss aside in thy dance's stride thy tresses tangled and curled!
O chiding mentor, get thee hence: desist and cease thy strain,
For never thy windy talk can drive from our heads this passion and
pain.
‘Lose thyself,’ thou didst say, ‘that thou to thyself the way may'st
gain!’
But this riddle dark and inscrutable I cannot solve or explain.
Whenever I cast my life away, a hundred I win in its place:
Who can limit the miracles of Christ and His healing grace?
Qásim ne'er of his own free will would play the lover's part,
But what can one do when the matter lies with the Lord of the Soul
and Heart?”
“Ere ever cloistered cell was built, or Somnath's ancient fane
We dwelt with Thee in every phase of life on Being's plane.
'Twixt us all talk of Messenger and Message
477a
falls away:
What need of Messenger when Thou dost bide with me for aye?
Can I oppose the Loved One's will, when ever with the Friend
I hold communion sweet in moods and musings without end?
From mention of all ‘others’
477b
let thy tongue be cleansed and freed,
Since those in whom the Spirit works of ‘others’ take no heed.
Sober to tread the mystic Path no obligation's thine:
Each atom in the Universe intoxicates like wine.
O Zealot, press me not, I pray, in language harsh and rude,
For unto those of goodly kind allowed are all things good.
477c
O Qásim, silence! to the steed of speech apply the rein,
That Love's High Priest may speak of things that neither fade nor
wane.”477d
The following ode is interesting as showing traces of Ḥurúfí ideas:
478a “‘In six days’ runs God's Word, while Seven
Marks the divisions of the Heaven.
Then at the last ‘He mounts His Throne’; 478b
Nay, Thrones, to which no limit's known.
Each mote's a Throne, to put it plain,
Where He in some new Name doth reign: 478c
Know this, and so to Truth attain!
‘Fie, fie!’ the zealot answers back
Whate'er I say. I cry ‘Alack!’‘Who from the Prophet's cup drinks free
God's Wine, escapes calamity,
And over-boldness to dispense
With proper forms of reverence!’ 479a
O drunk with fancies, cease to bawl,
Nor plague us with thy drunken brawl!
To glory in thine ignorance
Is but thy blindness to enhance.
O Qásimí, what canst thou find
In jurists blind with leaders blind?
Repeat a Fátiḥa, 479b I pray,
That so this plague may pass away!”
Although the traces of Ḥurúfí influence in this poem are unmistakeable, it cannot on such evidence alone be proved that Qásimu'l-Anwár was actually a member of that sect, though his association with an admitted disciple of Faḍlu'lláh of Astarábád and the suspicion which he thereby incurred 479c afford strong corroboration of this conjecture. But his saints and heroes were many, and we find in his poems encomiums of theologians like al-Ghazzálí, mystics like Shaykh Aḥmad-i-Jám, Báyazíd of Bisṭám, and Khwája 'Abdu'lláh Anṣárí, and theosophic poets like Shaykh Farídu'd-Dín 'Aṭṭár and Mawláná Jalálu'd-Dín Rúmí, whose works he bids his readers bind together in one volume:
It is indeed likely that one of his half-Turkish poems with the refrain Chelebí, bizi onutma (“O Chelebí, forget us not!”) may be addressed to the “Chelebí Efendi,” or hereditary superior of the Mawlawí or Mevleví order of darwíshes, of Qonya in Asiatic Turkey. Of these Turkish or half-Turkish poems there are only two or three, nor are they of a high quality. The poems in some Persian dialect (probably that of Gílán) are more numerous and more interesting, though our knowledge of these dialects in their mediæval forms is insufficient as a rule to enable us fully to interpret them. The text of one, based on the two MSS., is here given as a specimen.
“Thou art the Qibla of my soul, O Gíl
481a
with the colour and fragrance
of an angel,
The Moon of the Heaven of Nobility, the Cypress of the Gardens
of Desire.
Thou art not a Gíl but an angel, compounded of heart and soul,
How should any Gíl be thus Ḥúrí-like and of such angelic temper?
May my heart and faith be thy sacrifice! Take them if thou wilt,
481b
for
thou art very fair:
Thou art the Qibla: why should I wander from city to city, from
street to street?
The tyranny which thy musky tresses have wrought upon me
I will explain to thee hair by hair, if opportunity offers.
If the reflection of thy beauty reaches the mirror for a moment
How [much the more] should it reach him who is ever face to face
with thee?
Last night thou didst signify to me by hints, ‘Tomorrow I will not
leave thee in sorrow’:
481c
Once again of thy clemency repeat the tale of yesterday!
I said to her, ‘O Desire of the Soul, thou didst give me a promise
of union!’
She said, ‘Seek not to recall those stories, for that has gone by!’
I said to her, ‘O my Dear, I have been brought low by thy love!’
She said, ‘No, regard not as low one who has spoken with me lip
to lip!’
481d
I said, ‘I am thy lover: what is the cure for my pain?’
She said, ‘Thou speakest this word being beside thyself, and it will
yield no result.’
481e
Qásimí, through separation and grief, is lost and heedless of himself:
Of thy clemency seek to win back him who is lost in separation!”
That Qásimu'l-Anwár was familiar with Gílán and other regions bordering on the Caspian Sea is confirmed by other poems in which he mentions Ástárá, Láhiján, Ardabíl and other places in that part of Persia. Further facts about him might undoubtedly be deduced from an attentive examination of his poems, but space only permits me to give two more extracts from them, both taken from his mathnawí poem the Anísu'l-'Árifín, in the prose preface to which he gives his full name as “'Alí b. Naṣír b. Hárún b. Abu'l-Qásim al-Ḥusayní at-Tabrízí, better known as Qásimí.” The first extract is an allegory of the sinner who clings to his sin because it is sweet to him.
“A negro, lacking reason, faith and taste,
Whose life the demon Folly had laid waste
Had in a jar some treacle set aside,
And by mischance a mouse fell in and died.
He seized the mouse and plucked it out with speed—
That cursed mouse, whose death was caused by greed.
Then to the Qáḍí sped the unwilling wight,
Taking the mouse, and told of Fortune's spite.
The Judge before the folk, refined and rude,
Condemned the treacle as unfit for food.
The luckless negro scouted this award,
Saying, ‘You make a great mistake, my Lord!
I tasted it, and found it sweet and good;
If sweet, it cannot be unfit for food.Had this my treacle bitter been, then sure
Unlawful had I held it and impure.’
The mind perverted of this black accursed
Bitter and sweet confounded and reversed.
Sin seemeth sweet and service sour, alack!
To thee whose face is as a negro's black.
To passion's palate falsehood seemeth sweet;
Bitter is truth to natures incomplete.
When men are sick and biliously inclined
The taste of sugar alum calls to mind.
Sick for this world all hearts, both young and old,
Jaundiced for love of silver and of gold.
O captive in the snare of worldly joys,
Perish not mouse-like for the sweet that cloys!
Though bitter seems God's discipline to thee
This bitter drug is thy sure remedy.
This bitter drug will cause thine ill's surcease,
And give the patient healing, rest and peace.”
The second extract is of greater interest, for it describes a meeting between Shaykh Ṣafiyyu'd-Dín, the ancestor of the Ṣafawís, who take their name from him, and the famous Shaykh Sa'dí of Shíráz. Some independent corroboration of this interview, or at least of its possibility, is afforded by the previously-quoted Silsilatu'n-Nasab-i-Ṣafawiyya, 484a which gives the date of Ṣafiyyu'd-Dín's birth as “in the last days of the 'Abbásid Caliphs in A.H. 650” (A.D. 1252-3), at which time, the author adds, Shams-i-Tabríz had been dead five years, Shaykh Muḥyi'd-Dín ibnu'l-'Arabí twelve years, and Shaykh Najmu'd-Dín Kubrá thirty-two years; while of eminent contemporary saints and poets, Jalálu'd-Dín Rúmí died when he was twenty-two and Sa'dí when he was forty-one years of age. He was also contemporary with Amír 'Abdu'lláh of Shíráz, Shaykh Najíbu'd-Dín Buzghúsh, 'Alá'u'd-Dín Simnání, and Maḥmúd Shabistarí. 484b A page or two further on we read how Ṣafiyyu'd-Dín went to Shíráz to seek guidance from the above Shaykh Najíbu'd-Dín Buzghúsh, but found on his arrival that this saintly personage
SA'DÍ
Add. 7468 (Brit. Mus.), f. 19
To face p. 484
had passed away. This, no doubt, is the occasion to which the following passage in the Anísu'l-'Árifín refers.
From this passage, which is hardly worth translating in full, we learn that, while at Shíráz, Shaykh Ṣafiyyu'd-Dín, whose reputation had made Ardabíl (or Ardawíl) famous, became acquainted with the great Sa'dí, who was so much impressed by his sanctity and holy enthusiasm that he offered to add to his Díwán some poems in his praise. This offer, however, Ṣafiyyu'd-Dín declined, on the ground that he was too much preoccupied with “the Beloved” to concern himself with anything else; a refusal which evidently caused poor Sa'dí some chagrin, as he “wept bitterly,” while paying tribute to the Shaykh's exalted motives.
Between the subjects of the last two biographies, who, if not very remarkable poets, had at least a certain character and individuality, and the great Jámí, in whom culminated the literary talent of this period, there intervene a number of minor poets amongst whom it is difficult to make a selection, but of whom half a dozen or more deserve at least a brief mention. Little, as a rule, is known of their lives or personal characteristics, though most of them are noticed in the numerous biographical works of the period, and for convenience they may best be arranged in chronological order, according to the dates of their death.
Kátibí of Níshápúr (or of Turshíz), who died in Kátibí of Níshápúr 838/1434-5, comes first in sequence and perhaps in merit. Mír 'Alí Shír Nawá'í, in his Majá-lisu'n-Nafá'is , classes him amongst the poets who were living in his time but whom he had never had the honour of meeting, and writes of him:
“He was incomparable in his time, and introduced wonderful ideas into whatever kind of verse he attempted, especially his qaṣídas, even Mír 'Alí Shír's opinion of him inventing new artifices, which were entirely successful. So also his mathnawís, such as ‘Love and Beauty’ (Ḥusn u 'Ishq), ‘Regarder and Regarded’ (Náẓir u Manẓúr), ‘Bahrám and Gul-andám,’ which illustrate such artifices as the double metre (dhu'l-baḥrayn), the double rhyme (dhu'l-qáfiyatayn) and various kinds of word-plays. 487a His Díwán of ghazals (odes) and qaṣídas (elegies) is, however, more celebrated and better. Towards the end of his life he attempted an imitation of the Khamsa (Quintet), in which he advanced great pretensions; probably for this reason he failed to complete it. In my humble opinion his poetical talent was such that had he enjoyed the patronage of a ruler, like our own most fortunate Sovereign, capable of appreciating good verse, and had his life endured longer, he would have captured the hearts of all with his effusions, but through his ill-fortune he did not survive into either of the two reigns here mentioned.”487b
Mír 'Alí Shír then quotes a verse each from a qaṣída and a ghazal of his, and finally the two following verses which Khwándamír 488a adduces as a proof that he perished in the outbreak of plague at Astarábád to which he alludes:488b
“That Astarábád whose dust was more fragrant than musk
Was suddenly made desolate by the fiery wrath of the pestilence.
No one, old or young, survived therein:
When fire falls on the forest neither moist nor dry remains.”
Dawlatsháh consecrates ten pages of his Memoirs of the Poets 488c to Kátibí, who, according to him, was born at a village between Turshíz and Níshápúr, whence he is sometimes called Turshízí and sometimes Níshápúrí. He learned the art of calligraphy from the poet Símí, 488d who, however, became jealous of him, so that he left Níshápúr for Herát. Finding his talent unappreciated at the court there, he went to Astarábád and Shírwán, where he attached himself for a time to Amír Shaykh Ibráhím, from whom he received large sums of money which he dissipated in a short while, so that he was reduced to the state of penury depicted in the following verses:
“Yesterday I called my cook and bade him bake for me a pie
That my guest's needs and mine own might eke be satisfied thereby.
‘If,’ said he, ‘I get the meat and get the fat, who'll give the meal?’
‘He,’ I answered, ‘who the millstone of the heavens made to wheel.’”
Kátibí next proceeded to Ádharbáyján, and composed a qaṣída in praise of the Turkmán ruler Iskandar ibn Qará Yúsuf. As this potentate failed to appreciate his efforts or to reward him for them, he wrote a very coarse lampoon on him and departed to Iṣfahán, where he seems to have undergone a kind of conversion at the hands of Ṣá'inu'd-Dín Tarika, to have renounced the adulation of princes and attendance at courts, and to have adopted the outlook of the Ṣúfí mystics. Dawlatsháh 489a quotes one of his poems (also occurring, with two additional verses, in a manuscript of mine) which reflects this change of heart, but is more conspicuous for piety than for literary merit. From Iṣfahán he went to Rasht and thence once more to Astarábád, where, as we have seen, he died.
Jámí, a better judge than Dawlatsháh, is more guarded in his praise of Kátibí, of whom he says in the seventh chapter of his Baháristán that he had many original ideas which he expressed in an original way, but that his verse was unequal and uneven—“cats and camels” (shutur gurba). I possess a good manuscript of his Díwán (hitherto, so far as I know, unpublished) dated 923/1517 and containing nearly 3000 verses, odes, fragments and quatrains. As usual the fragments are the most personal, and therefore, from the biographical point of view, the most interesting, though unfortunately ignorance of the persons and circumstances to which they refer often render a full appreciation impossible. Of these fragments my MS. contains 105 (ff. 104b-115b), mostly consisting of only two verses, of which only two can be precisely dated. The first records the death by violence of Minúchihr Sháh in 825/1422, and the second the death of Mír 'Ádil Sháh in 827/1424. The following have been selected as presenting some special feature of interest. The first is remarkable only on account of the ingenious rhyme and alliteration:
“O heart, if thou wouldst ride on the road of honour, swiftly gallop
the steed of ambition into the arena of contentment.
That thy heart may become acquainted with the mystery of everything
that is, cast the cash of thy being in full at the feet of the mystics.
If the substance of thy soul be diminished when thou siftest the dust of
poverty, suffer not dust from this road [to settle] on thy heart,
but sift again.
And if thou knowest rightly the occasions for sitting and rising,
490a
sit
if thou wilt in Armenia, or rise up if thou wilt in Abkház.
The alliterations táz tíz, ráz ríz, báz bíz, and Abkház khíz are very ingenious, though otherwise the lines are not remarkable. The reference in the following fragment may be to the poet Salmán of Sáwa himself, 490b or possibly to Kátibí's contemporary 'Árifí of Herát, who, as Mír 'Alí Shír tells us in his Majálisu'n-Nafá'is, was called by his admirers “the second Salmán.”
“Those people who advance a claim on behalf of Salmán, why do they
take objection to my verse?
The verse of me the illuminated and then Salmán's poetry…—I say
nothing; all men can see [the difference for themselves]!”
In the following squib the Kamál referred to may be Kamál of Khujand, but is more probably Kátibí's contemporary Kamálu'd-Dín Ghiyáth al-Fársí of Shíráz, 491a while Khusraw and Ḥasan are presumably the two eminent poets of Dihlí already noticed.491b
“If Ḥasan stole ideas from Khusraw, one cannot prevent him,
For Khusraw is a master, nay, more than the masters!
And if Kamál stole Ḥasan's ideas from his Díwán
One can say nothing to him: a thief has fallen on a thief!”
The two following pleasant quips, which help to explain Kátibí's unpopularity with his colleagues, are addressed to a contemporary poet named Badr (“Full Moon”). Dawlat-sháh, who accords him a brief notice, 491c tells us that this Badr was for many years the principal poet of Shírwán, where, as we have seen, Kátibí established himself for a time. Dawlatsháh gives the first of the two following fragments as a specimen of the literary duels which took place between these two, and adds that though some critics prefer Badr's poetry to Kátibí's, the people of Samarqand hold a contrary opinion.
“I have the title Kátibí, O Badr, but Muḥammad is the name which
came to me from heaven;
Muḥammad became my name, and thou art Badr; with my finger
I will tear thine asunder.”
492a
“Yesterday I said to the ill-conditioned little Badr, ‘Thou art no poet!
He who is of the poets, him should one encourage.’
‘In every city,’ he replied, ‘I have hung up
492b
a poem’:
One who produces such poetry ought [himself] to be hung!”
The following, on the other hand, is a tribute to the skill shown by Abú Isḥáq (Busḥáq) of Shíráz 492c in the gastronomic poems contained in his Díwán-i-Aṭ'ima:
“Shaykh Busḥáq (may his luxury endure!) dished up hot the idea of
foods:
He spread a table of luxuries: all are invited to his table.”
The following satire on a poet named Shams-i-'Alá is
imitated, and indeed partly borrowed, from a well-known
poem by 'Ubayd-i-Zákání:
492d
“Shams-i-'Alá hath at length departed from the world, he who now
and again used to be taken into account.
He hath departed and left behind him a Díwán of verse; even
that would not be left if it were of any use!”
In the following he accuses the poet Símí, 493a who taught him calligraphy, of plagiarism:
“When Símí saw the tasteful poems of Kátibí in the city of Níshápúr
He went to Mashhad and produced them in his own name: he ate
the salt and stole the salt-cellar!”
Here is another denunciation of plagiarists:
“He is no poet who, when he produces verses, brings together images
from the poems of the masters;
No house which is made of old bricks stands on so firm a foundation
as a new house.”
Here is a gentle hint to one of his royal patrons to see that he gets his full allowance of wine at the banquet:
“O Prince, thou art he on account of the weight of whose love the
back of the arch of the Placeless is bowed even as the vault of
Heaven!
Our share of favour is not lacking out of thy abounding liberality, but
the wine they bring is of short measure, like the life of thine
enemy.”
Finally here is an epigram addressed to his pen:
“Alack at the hands of my pitch-stained pen, which showed forth
my secret to foe and friend!
I said, ‘I will cut its tongue that it may become dumb’: I did so,
and it waxed more eloquent than before.”494a
There are references to other places, such as Sárí in Mázandarán, and to other individuals whom I cannot identify, such as Khwája Niẓám, 'Abdu'r-Raḥmán, a poet named Amín, and Shápúr, Jamshíd and Ardashír, who were perhaps Zoroastrians, since the first two of the three are mentioned in connection with wine. The last seems to have been a rebel against the king of Shírwán, who, having got him into his power, hesitated between killing and blinding him; whereon the poet advises the latter course in these verses:
“O king, do not kill the rebel Ardashír, although he hath broken the
support of Shírwán:
Thou didst ask, ‘Shall I kill him, or apply the needle to his eyes?’
It is not good to kill; blind the devil!”
The next poet of whom something must be said is 'Árifí of Herát 'Árifí of Herát, whose best-known work is the mystical and allegorical poem properly entitled Ḥál-náma (“the Book of Ecstasy”), but more commonly known, from its subject, as Gúy u Chawgán (“the Ball and the Polo-stick”), which was written in 842/1438-9 in the space of a fortnight, and for which the author received as a reward from his royal patron a horse and the sum of one thousand dínárs. 495a As he was, according to his own statement, over fifty years old at the time, he must have been born about 791/1389, the year in which the great Ḥáfíz died. His own death appears to have taken place in 853/1449.
As already mentioned, 495b he was called by his admirers “the second Salmán,” partly because his style was deemed similar to that of the earlier poet, and partly, as Mír 'Alí Shír informs us in his Majálisu'n-Nafá'is, because both poets suffered from weak and inflamed eyes. This is proved in the case of 'Árifí by the following verse:
“The white salve on the red lid of my eye is exactly like powdered
salt on roast meat.”
Though almost all the biographers (except the modern Riḍá-qulí Khán in his Majma'u'l-Fuṣaḥá) make mention of 'Árifí, the particulars which they give about him are very meagre. His Ḥál-náma, which Jámí calls “one of his best poems,” comprises only some 500 verses. It has not, I think, been printed, but I have looked at a pretty and fairly good manuscript of it in the Cambridge University Library, 496a transcribed in 952/1546, and found it, I regret to confess, laboured and insipid. The following passage, describing the king's polo-pony, includes some of the specimen verses given both by Jámí and Mír 'Alí Shír, and may therefore be assumed to be a favourable sample:
“The King of the denizens of earth Muḥammad,
496b
whose throne is
the sun and his cushion the moon,
That King for whom, when he lifts his polo-stick, the moon becomes
the ball and heaven the playing-field.
At what time he throws his leg over the saddle he raises the dust
from the terrestrial sphere.
When his spur excites his horse, thou wouldst say that fire mingled
with wind.
When the King's polo-pony is at the gallop it snatches away the ball
from the steed of heaven.
If he did not restrain it in its leaping, it would overshoot the goal of
heaven.
When it is drenched in perspiration it is like rain with lightning in
the midst.
Fire flies from its hoof, while the whirlwind clings to its tail.”
The whole poem is filled with these ingenious and often far-fetched similes and metaphors drawn from the game of polo, but to most European readers they will seem tasteless and artificial, and the resulting product hardly worthy to be called poetry in the sense in which we understand the word.
Of the poets who died in the second half of the ninth century of the hijra (fifteenth of the Christian era) it is difficult to decide which are of sufficient importance to deserve mention in a work like this, until we come to the last and greatest of them, Jámí, whose claim to be regarded as one of the most notable poets of Persia is indisputable. That there is no lack of them, so far as numbers go, will be evident to anyone who consults the contemporary biographers. Thus Dawlatsháh gives notices of some two score of this period, while Mír 'Alí Shír Nawá'í in his Majálisu'n-Nafá'is (composed in the Turkí language) mentions forty-six in the first chapter (Majlis) of his work, wherein he treats of those poets who were still living in his time, though he had never met them. Some of these poets are familiar by name to students of Persian literature, and most of them ḥave produced graceful verses, but few if any attain a degree of excellence which would preserve their names from oblivion but for their association with princes and rulers who gloried not only in the quality but in the quantity of the men of letters who frequented their courts and enjoyed their patronage. Dawlatsháh, implicitly recognizing this fact, often makes a brief notice of some minor poet the peg on which to hang a much fuller account of his royal patron. Thus in his notice of Sháh Ni'matu'lláh, who really has claims to distinction as a mystic if not as a poet, he concludes by enumerating 497a the chief Shaykhs, men of learning, poets and artists who added lustre to the court of Sháh-rukh. Of the poets he mentions Shaykh Ádharí of Isfará'in (d. 866/1461-2), Bábá Sawdá'í of Abíward (d. 853/1449-50), Mawláná 'Alí Shiháb of Turshíz, Amír Sháhí of Sabzawár (d. 857/1453), Kátibí of Turshíz (d. 839/1435-6), and Nasímí, “the fame of whose writings and díwáns,” he adds, “is celebrated throughout the habitable quarter of the world.” “There were,” he concludes, “four talented artists at the court of Sháh-rukh who in their own time had no peer, Khwája 'Abdu'l-Qádir of Marágha in the art of music and roundels (adwár), Yúsuf of Andakán in singing and minstrelsy, Ustád Qiwámu'd-Dín in geometry, design and architecture, and Mawláná Khalíl the painter, who was second only to Mání.” 498a Yet the verses of these poets, for the most part unpublished till this day and very rare even in manuscript, were probably but little known even in their own time outside Khurásán, and we may consider ourselves fortunate if we can individualize them by some special personal characteristic or incident in their lives, such as that Ádharí visited Sháh Ni'matu'lláh, became a mystic and renounced the flattery of kings, and made a journey to India; 498b or that Sháhí was a descendant of the Sarbadárí rulers of Sabzawár and a Shí'a, which latter fact has won for him a long and laudatory notice in the Majálisu'l-Mú'minín (“Assemblies of true believers,” i.e. Shí'ites) of Núru'lláh ibn Sayyid Sharíf al-Mar'ashí of Shúshtar. 498c “Scholars are agreed,” says Dawlatsháh, 498d with his usual exaggeration, “that in the verse of Amír Sháhí are combined the ardour of Khusraw, the grace of Ḥasan, the delicacy of Kamál, and the clarity of Ḥáfiz.” That he entertained no mean opinion of himself is shown by the following verses which he extemporized when assigned a lower place at the reception of some prince than that to which he considered himself entitled:498e
“O king, the revolution of heaven's wheel in a thousand years
Will not show forth one like me, unique in a hundred accomplishments.
If thou makest me to sit below everybody and nobody
Herein is a subtle point; so much I know.
Thy court is an ocean, and in the ocean, without dispute,
The pearl is at the bottom and the rubbish at the top.”
What, again, is to be thought of such a verse as this of Qudsí of Herát in which he alludes to the slobbering mouth with which he was afflicted as the result of some paralytic affection of the face?499a
“Notwithstanding such a mouth as I have
I utter verse from which water 499b drips.”
Such ingenuities are very characteristic of the time and place of which we are speaking, and therefore deserve notice, but they do not constitute what we understand by poetry. The following passage from Dawlatsháh 499c gives a good idea of what the courts of these Tímúrid princes were like.
“Now the auspicious birth of Prince Báysunghur took place in the year 802/1399-1400. He possessed a perfect comeliness and favourable fortune and prosperity. Alike in talent and in the encouragement of talent he was famous throughout the world. Calligraphy and poetry were highly esteemed in his time, and scholars and men of talent, attracted by his renown, flocked from all regions and quarters to enter his service. It is said that forty calligraphers were busy copying in his library, of which scribes the chief was Mawláná Ja'far of Tabríz. He showed favour to men of talent, loved poets, strove after refinement and luxury, and entertained witty courtiers and boon-companions. Of the kings of all times since Khusraw Parwíz 500a none lived so joyous and splendid a life as Báysunghur Sulṭán. He composed and appreciated good verse both in Turkí and Persian, and wrote six different hands. This verse is by him:
‘Báysunghur hath become the beggar in thy street:
The king is the beggar in the street of the fair.’
“It is related that, in the time of Sulṭán Báysunghur, Khwája Yúsuf of Andakán had no peer in song and minstrelsy throughout the Seven Climes. His notes, sweet as David's song, lacerated the soul, while his ‘Royal Mode’ 500b sprinkled salt on wounded hearts. On several occasions Sulṭán Ibráhím the son of Sháh-rukh sent from Shíráz to ask for Khwája Yúsuf from Báysunghur Sulṭán, who, however, raised difficulties. Finally he sent a hundred thousand dínárs in cash in order that Mírzá Báysunghur might send Khwája Yúsuf for him, but Báy-sunghur answered his brother in this verse:
‘We will not sell our Yúsuf [Joseph]: keep thy black silver!’
“Between Ulugh Beg Kúrkán, Báysunghur Bahádur and Ibráhím Sulṭán there passed many pleasant sayings and much correspondence which transcend the scope of this Memoir, but faithless Fortune and the cruel Sphere laid hands on the life of that joyous prince in the days of his youth, nor did the ministers of Fate and Destiny take pity on his immaturity. One night, by the decree of the Lord of lords, through excess of wine he was overwhelmed by the deep sleep of death, of which the inhabitants of Herát supposed apoplexy to be the cause.
‘They say that death is a strange sleep: that heavy sleep overtook us.’
“So the Prince, half-drunken, staggered to the bed of earth, whence he shall rise up bemused on the Resurrection Morning, with others drugged with the Wine of Death, to seek from the cup-bearers of ‘and their Lord shall give them to drink pure wine’ 500c the purification of the headache-healing wine of ‘a full bumper.’ 501a It is our firm hope that the All-Merciful Judge will overlook his sin, which naught but the dew of His Mercy can wash away. This tragic catastrophe of Báy-sunghur Sulṭán took place in the metropolis of Herát in the White Garden in the year 837/1433-4, his age being then thirty-five years. The poets who were attached to the service of Báysunghur Bahádur during the reign of Sháh-rukh Sulṭán were Bábá Sawdá'í, Mawláná Yúsuf Amírí, Amír Sháhí of Sabzawár, Mawláná Kátibí of Turshíz, and Amír Yamínu'd-Dín…The poets composed elegies on Sulṭán Báysunghur's death, but Amír Sháhí surpassed them all in this quatrain:
‘The age lamented much in mourning for thee; the red anemone
poured forth all the blood of its eyes into its skirt;
The rose rent the collar of its crimson mantle; the dove clothed its
neck in black felt.’”
Dawlatsháh, in spite of all his faults, of which inaccuracy and an intolerable floridity of style are the worst, does succeed in depicting better than many contemporary historians and biographers the strange mixture of murder, drunkenness, love of Art and literary taste which characterized the courts of these Tímúrid princes, and it may not be amiss to add to the preceding extracts the portrait of one of the most accomplished of them, Ulugh Beg, with which he concludes his notice of the poet 'Iṣmat of Bukhárá, the master of Bisáṭí and Khayálí, and the contemporary of Rustam of Khúriyán, Ṭáhir of Abíward, and Barandaq of Bukhárá. After mentioning that 'Iṣmat died in 829/1425-6 he continues:501b
“Now as to the late Sulṭán of blessed memory Ulugh Beg Kúrkán, he was learned, just, masterful and energetic, and attained a high degree in the science of Astronomy, while in Rhetoric he could split hairs. In his reign the status of men of learning reached its highest zenith, and in his period the rank of scholars was at its greatest. In the science of Geometry he was an expositor of subtleties, and on questions of Cosmography an elucidator of the Almagest. Scholars and philosophers are agreed that in Islámic times, nay, from the days of [Alexander] ‘the Two-horned’ until now no monarch like unto Mírzá Ulugh Beg Kúrkán in philosophy and science has ever sat on a royal throne. He had the most complete knowledge of the mathematical sciences, so that he recorded observations of the stars with the cooperation of the greatest scientists of his age, such as Qáḍí-záda-i-Rúmí 502a and Mawláná Ghiyáthu'd-Dín Jamshíd. These two great scholars, however, died before completing their work, and the Sulṭán, devoting all his energies to this task, completed the observations and produced the Zíj-i-Sulṭání 502b (‘Royal Almanac’), to which he himself prefixed an exordium. These tables are today in use and highly esteemed by philosophers, some of whom prefer them to the Zíj-i-Ílkhání of Naṣíru'd-Dín of Ṭús.502c
“He further constructed a fine college in Samarqand, the like of which in beauty, rank and worth is not to be found throughout the seven climes, and in which at the present time more than a hundred students are domiciled and provided for. During the reign of his father Sháh-rukh he exercised absolute sway over Samarqand and Transoxiana…
“It is related that Mírzá Ulugh Beg's intelligence and power of memory were such that a record was kept of every animal which he overthrew in the chase, with the place and date of the hunting, recording the day, the locality, and the nature of the quarry. By chance this book was mislaid, and seek as they might they could not find it, so that the librarians were filled with apprehension. ‘Be not troubled,’ said Ulugh Beg, ‘for I remember all these particulars from beginning to end.’ So he summoned the scribes and repeated the dates and circumstances, all of which the scribes took down until the record was completed. After a while by chance the original record turned up. They collated the two copies, and found divergences only in four or five places.
“Many such marvels are related of the genius and intelligence of this prince. Thus the learned Shaykh Ádharí (the poet) relates as follows:
“‘In the year 800/1397-8, when I was in Qará-bágh with my maternal uncle, who was story-teller to the great Amír, the Lord of the Fortunate Conjunction, Tímúr Kúrkán, I became attached to the service of Ulugh Beg Mírzá in the days of his childhood, and for several years was that Prince's playmate in childish games and used to tell him tales and stories, while he, after the fashion of children, became familiar and intimate with me. In the year 852/1448-9, when the abovementioned Prince conquered Khurásán and halted at Isfará'in, I arose, after the grey dawn of age had been kindled from the evening of youth, 503a and hastened to wait upon him. When he saw me from afar off in the garb of the religious mendicants and men of God, after saluting me and enquiring after my health, he said, “O darwísh, thou seemest to be my ancient companion and friend. Art thou not the nephew of our story-teller?” I was amazed at the quick apprehension and clear memory of the King, and replied, that I was. He spoke of Qará-bágh, the wars in Georgia and the marvels of that country, while I answered to the best of my recollection.’
“Many similar instances are related of this Prince's keenness of memory, but more than this much exceeds the scope of these Memoirs.”
A year after the meeting described above (in 853/1449-1450) the talented Ulugh Beg was murdered by his unnatural son 'Abdu'l-Laṭíf, who was himself murdered seven months later.
Almost all the literary achievements of the latest period treated in this volume centre round that great and liberal Ḥusayn Wá'iẓ-iKáshifí patron of the arts the Minister Mír 'Alí Shír Nawá'í, as they culminate in the brilliant and many-sided poet Jámí, with some account of whom we shall conclude. First, however, a few more words must be added about Mír Alí Shír and also about Ḥusayn Wá'iẓ-i-Káshifí, agreeably to a promise given in the preceding chapter, where something was said about their more solid prose work. Of the latter a notice is given by Khwándamír in his Ḥabíbu's-Siyar, 503b of which the substance is as follows. His full name was Kamálu'd-Dín Ḥusayn, and, as his title Wá'iẓ implies, he was by profession a preacher. He had a fine and melodious voice and a considerable knowledge of theology and traditions. Every Friday morning he used to preach in the Dáru's-Siyádat-i-Sulṭání at Herát, and afterwards used to officiate in the Mosque of Mír 'Alí Shír. On Tuesday he used to preach in the Royal College, and on Wednesday at the tomb of Khwája Abu'l-Walíd Aḥmad. In the latter part of his life he also sometimes preached on Thursday in the chapel of Sulṭán Aḥmad Mírzá. He was skilled in astronomy as well as in the art of literary composition, and could hold his own with his compeers in other branches of learning. His son Fakhru'd-Dín 'Alí, who succeeded him as a preacher, was something of a poet and composed the romantic mathnawi known as Maḥmúd and Ayáz. The father, however, does not seem to have written poetry, but preferred to display his skill in fine writing, chiefly in the well-known Anwár-i-Suhaylí , or “Lights of Canopus.” This florid and verbose rendering of the famous Book of Kalíla and Dimna, thanks to the reputation which it enjoys in India, has attracted an undue amount of attention amongst English students of Persian: it was for many years one of the text-books prescribed for candidates for the India Civil Service, and is one of the lengthiest Persian texts which ever issued from an English printing-press. 504a The way in which this wordy and bombastic writer has embroidered and expanded not only the original Arabic version of Ibnu'l-Muqaffa', but even the earlier Persian version, may be appreciated by the English reader who will refer to vol. ii of my Literary History of Persia, pp. 350-353. The other works of Ḥusayn Wá'iẓ have been already mentioned, 504b except an epistolary manual entitled Makhzanu'l-Inshá which I have not seen. He died in 910/1504-5, nineteen years before Khwándamír's notice of his life was written.
The importance and influence of Mír 'Alí Shír, both as a writer and a patron of literary men, was, as pointed out in Mír 'Alí Shír Nawá'í the last chapter, immense, and he may without exaggeration be described as the Mæcenas of his time and country. He was the friend and patron of Jámí, who dedicated many of his works to him, and on whose death in 898/1492 he composed an elegy of which Khwándamír quotes the opening lines, and his name occurs in connection with a large proportion of the scholars and poets noticed by the last-named writer in the section which he devotes in the Ḥabíbu's-Siyar 505a to the men of letters of Sulṭán Ḥusayn's time. Bábur, who is much more critical and much less addicted to indiscriminate praise than biographers like Dawlatsháh and Khwándamír, speaks in the highest terms of Mír 'Alí Shír, 505b and says that he knows of no such generous and successful patron of talent. Apart from the numerous writers and poets whom he encouraged and patronized, the painters Bihzád and Sháh Muẓaffar and the incomparable musicians Qul-Muḥammad, Shaykhí Ná'í and Ḥusayn 'Údí owed their success to him. He himself was a successful musician, composer and painter, and unrivalled as a poet in the Turkí language, in which he produced four Díwáns of lyric poetry and six long mathnawís, five in imitation of Niẓámí's Khamsa (“Quintet”), and one in imitation of 'Aṭṭár's Mantiqu'ṭ-Ṭayr (“Speech of the Birds”) entitled Lisánu'ṭ-Ṭayr (“the Language of the Birds”). In Persian poetry, which he wrote under the penname of Fání, he was, according to Bábur, less successful, for though some of his verses were not bad, most were weak and poor. His prosody also was lacking in accuracy, and in the treatise entitled Mízánu'l-Awzán (“the Measure of Metres”) which he wrote on that subject Bábur asserts that he made erroneous statements about four of the twenty-four quatrain-metres which he discussed.
It is on his Turkish rather than on his Persian poetry, therefore, that Mír 'Alí Shír's claims to literary fame are based, though his munificent patronage of all literature and art entitles him to honourable mention in any history of Persian literature. Such as desire further particulars of his life and work will find them in the admirable monograph published by M. Belin in the Journal Asiatique for 1861 under the title of Notice biographique et littéraire sur Mir Ali-Chir Névâii, suivie d'extraits tirés des æuvres du même auteur. 506a He was born at Herát in 844/1440-1 and died and was buried there on the 12th of Jumáda ii, 906 (January 3, 1501). His life, for a statesman in so troublous a land and time, was singularly peaceful, and throughout it he enjoyed the friendship and confidence of Sulṭán Abu'l-Ghází Ḥusayn, his school-fellow in childhood and his sovereign in maturer age. 506b For public life and political power he cared little, and would willingly have renounced them in favour of spiritual contemplation and literary leisure, nor did he ever take to himself a wife. He was even admitted by the illustrious Jámí into the Naqshbandí order of darwíshes. 506c His zeal for good works was unfailing, and he is stated to have founded, or restored, and endowed no fewer than 370 mosques, colleges, rest-houses and other pious and charitable institutions in Khurásán alone. He was a prolific writer, and Belin 506d enumerates 29 of his works, composed at various dates between the accession of Sulṭán Ḥusayn and his death. The latest of these was his Muḥákamatu'l-Lughatayn, or “Judgement between the two Languages,” in which he endeavours to establish the superiority of the Turkí over the Persian tongue. This was written in 905/1499-1500, only the year before his death.
Mullá Núru'd-Dín 'Abdu'r-Raḥmán Jámí, who was born at the little town of Jám in Khurásán on Sha'bán 23, 817
Jámí (November 7, 1414), and died at Herát on Muḥarram 18, 898 (November 9, 1492), was one of the most remarkable geniuses whom Persia ever produced, for he was at once a great poet, a great scholar, and a great mystic. Besides his poetry, which, apart from minor productions, consisted of three Díwáns of lyrical poetry and seven romantic or didactic mathnawís, he wrote on the exegesis of the Qur'án, the evidence of the Divine Mission of the Prophet Muḥammad, traditions, lives of the Saints, Mysticism, Arabic grammar, Rhyme, Prosody, Music, acrostics (mu'ammá) and other matters. In the Tuḥfa-i-Sámí forty-six of his works are enumerated, and I do not think this list is exhaustive. He was held in the highest honour by his contemporaries, not only by his fellow-countrymen, but, as we have seen, 507a even by the Ottoman Sulṭán, who vainly endeavoured to induce him to visit his court. By his most illustrious contemporaries he was regarded as so eminent as to be beyond praise and so well High esteem in which Jámí was held by Bábur known as to need no detailed biography. Thus Bábur, 507b after observing that “in exoteric and esoteric learning there was none equal to him in that time,” says that he is “too exalted for there to be any need for praising him,” and that he only introduces his name “for luck and for a blessing.” Sám Mírzá, the son — by Sám Mírzá of Sháh Isma'íl the Ṣafawí, places him first in the fifth section (Ṣaḥífa) of his Tuḥfa-i-Sámí, 507c and says “by reason of the extreme elevation of his genius…there is no need to describe his condition or set forth any account of him, since the rays of his virtues have reached from the East to the uttermost parts of the West, while the bountiful table of his excellencies is spread — by Dawlatsháh from shore to shore.” Dawlatsháh, who puts him first, before Mír 'Alí Shír, in the concluding section of his Memoirs, 508a which deals with living contemporary poets, speaks in a similar strain. Mír 'Alí Shír, besides the brief notice of him at the beginning of his — by Mír 'Alí Shír Majálisu'n-Nafá'is, has devoted an entire work, the Khamsatu'l-Mutaḥayyirín (“Quintet of the Astonished”) to his praises. This work, fully described by Belin, 508b is so entitled because it is divided into five parts, a preface, three chapters and an epilogue, which treat respectively (1) of the origin, birth and life of Jámí, and of the author's acquaintance with him; (2) of events and conversations between the author and Jámí indicating the degree of their intimacy; (3) of the correspondence between them preserved in Jámí's works; (4) of the works composed by Jámí at the author's suggestion and instigation; (5) of the books and treatises read by the author under Jámí's direction, with an account of his death and funeral, which was celebrated with extraordinary pomp, and attended by many members of the Royal Family, noblemen, divines and Biography by 'Abdu'l-Ghafúr of Lár scholars, besides a vast concourse of the common people. But the most valuable biography of him is probably that written by his most eminent disciple, 'Abdu'l-Ghafúr of Lár, who died on Sha'bán 5, 912 (December 21, 1506) and was buried beside his master.508cAll the essential facts of Jámí's life, however, are given in the excellent Biographical Sketch (pp. 1-20) prefixed by Captain Nassau Lees to his edition of the Nafaḥátu'l-Uns, 508d a sketch only marred by a violent and uncalled-for attack on Mysticism. The details are far fuller and better vouched for than, for instance, in the case of Ḥáfiẓ. Jámí himself
See p. 509
of the text.
JÁMÍ'S AUTOGRAPH DATED A.H. 890 (A.D. 1485)
To face p. 508
has recorded the date of his birth and the double reason for which he adopted the pen-name by which he is known, and he has also recorded the dates when most of his poems and other works were composed, for the most part during the last fourteen or fifteen years of his long life. These dates, as well as the texts of the poems, rest on an unusually firm foundation, for there exists at St Petersburg, in the Institut des Langues Orientales du Ministère des Affaires Étrangères, an autograph manuscript of the poet's Kulliyyát, or Complete Works, which has been described in great detail by the late Baron Victor Rosen, 509a and which has finally settled several doubtful points of chronology. For further details of his life and character there is no lack of contemporary evidence. Even as a boy he showed remarkable quickness and ability, and, as he grew older and pursued his studies under more famous masters, he rapidly assimilated such knowledge as they were able to impart, and often finished by being able to confute them in argument. Of his scholarship Nassau Lees writes as follows:
“Considering Jámí, not as a poet, but simply as a scholar, it cannot be denied that he was a man of remarkable genius and great erudition; and it is to be regretted that he does not seem to have been free from self-conceit, supercilious hauteur, and contempt for the literati of his day, so commonly the characteristic of the votaries of his peculiar philosophy. He was extremely reluctant to admit that he was indebted to any of his masters for his acquirements. ‘I have found,’ said he, ‘no master with whom I have read superior to myself. On the contrary I have invariably found that in argument I could defeat them all. I acknowledge, therefore, the obligations of a pupil to his master to none of them; for if I am a pupil of anyone it is of my own father, who taught me the language.’”
More pleasing, though possibly due to the same motives,
Jámí's independence of spirit was his refusal to flatter or humble himself before the rich and powerful, a rare virtue amongst the poets of that day, which led his biographer 'Alí the son of Ḥusayn Wá'iẓ al-Káshifí to remark that to no one more than Jámí did the following lines of Niẓámí apply:510a
“Since in my youth I ne'er forsook Thy gate
To seek elsewhere the favours of the great,
Thou in return didst send them all to me:
I sought it not; it was a boon from Thee.”
To his spiritual teachers, on the other hand, and to those who guided him in the mystic's path Jámí showed the greatest veneration and rendered the most ungrudging homage; a fact abundantly illustrated by Nassau Lees in his Biographical Sketch.510b
But though, or perhaps because, he refused to flatter or
fawn on the great, few Persian poets have enjoyed during
their lives such profound and widespread respect, or have
lived so long without being exposed to such disagreeable
experiences or discouraging vicissitudes of fortune as fell
to the lot of even the greatest of them, such as Firdawsí,
Náṣir-i-Khusraw, Anwarí, Sa'di or Ḥáfiẓ. The only unpleasant
incident recorded as having befallen Jámí, and one
from which he easily and speedily extricated himself,
occurred at Baghdád when he was returning from the Pilgrimage
in 877-8/1472.
510c
A garbled citation from one of
his poems, the Silsilatu'dh-Dhahab, or “Chain of Gold,” was
employed by some ill-disposed persons to convict him of
hostility to the House of 'Alí, in spite of a remarkable poem
510d
in praise of al-Ḥusayn, 'Alí's son, which he had composed
a little while before when he visited the scene of his
martyrdom at Karbalá. In a crowded meeting presided
over by the chief doctors of Baghdád, Jámí easily succeeded
in refuting the accusation and turning the tables on his
detractors, adding that “if he had any fears at all in writing
this book they were that…the people of Khurásán might
accuse him of Shí'a tendencies, but that it never occurred to
him to imagine that on account of it he should fall into
trouble at the hands of the Shí'a.” The incident, however,
rankled in his mind, and is commemorated in a rather bitter
poem beginning:
511a
“O cupbearer, unseal the [wine]jar by the brink of the Shaṭṭ,
511b
and
wash from my memory the unpleasantness of the Baghdádís.
Seal my lips with the wine-cup, for not one of the people of this land
is worth discussion.
Expect not faithfulness or generosity from the unworthy; seek not
for the virtues of men from the disposition of devils.”
Notwithstanding his piety and mysticism, Jámí had a sharp tongue and was ready at repartee. Thus on one occasion he was repeating with fervour the line:
“So constantly art thou in my stricken soul and sleepless eye
That whosoever should appear from afar, I should think that it was
thou.”
An irreverent bystander interrupted him with the question, “Suppose it were an ass?” “I should think that it was thou,” replied Jámí.511c
On another occasion Jámí composed the following verses on a contemporary poet named Ságharí who had accused his fellow-poets of plagiarizing his ideas:
“Ságharí was saying, ‘Wherever the plagiarists have seen a fine idea
in my poetry they have stolen it.’
I have noticed that most of his poems are devoid of ideas: whoever
said that the ideas had been stolen spoke the truth.”
When Ságharí angrily reproached Jámí for this verse, he
said, “It is not my fault. What I wrote was shá'irí (‘a
certain poet,’
Amongst the chronograms which commemorate the
date of Jámí's death the two best known are
We pass now to a consideration of Jámí's numerous Jámí's prose works works, which fall primarily into two categories, prose and poetry. Of his chief prose works, the Nafaḥátu'l-Uns (Biographies of Ṣúfí saints, composed in 883/1478), the Shawáhidu'n-Nubuwwat (“Evi- Contents of the Shawáhidu'nNubuwwat dences of Prophethood,” composed in 885/1480), the commentary on 'Iráqí's Lama'át (known as Ashi“atu'l-Lama'át, composed in 886/1481), and the Lawá'iḥ (“Flashes”) mention has been already made. Of these the second only, so far as I know, remains unpublished. I possess a fine old manuscript of it, on which the following table of contents is based.
Preface (Muqaddama). On the meaning of Nabt (Prophet) and Rasúl (Apostle), and other matter connected therewith.
First chapter (Rukn). On the signs and evidences which preceded the birth of His Holiness the Prophet.
Second chapter. Setting forth what took place from the time of his birth until [the beginning of] his mission.
Third chapter. Setting forth what took place from [the beginning of] his mission until the Flight.
Fourth chapter. Setting forth what took place from the Flight until his death.
Fifth chapter. Setting forth what has, or is known to have, no special connection with any one of these periods, and that whereof the significance became apparent only after his death.
Sixth chapter. Setting forth the signs and evidences which became apparent through his Noble Companions and the Imáms of his House (may God be well pleased with them!).
Seventh chapter. Setting forth the evidences which were manifested through the Followers [of the Companions] and the Followers of the Followers, down to the generation of the [first] Ṣúfís.513a
Conclusion (Khátima). On the punishment of his enemies.
This book is written in a very simple style, and would, if published, constitute an admirable introduction to the beliefs of the Muslims about their Prophet.
Three other mystical works which I have not had an opportunity of reading are the Lawámi' (“Gleams”), a Commentary on the celebrated Fuṣúṣu'l-Ḥikam of the great mystic Shaykh Muḥyi'd-Dín ibnu'l-'Arabí (composed in 896/1491), and a Commentary on the Nuṣúṣ of his disciple Shaykh Ṣadru'd-Dín al-Qunyawí. This is entitled Naqdu'n-Nuṣúṣ , and is one of Jámí's earliest works, for it was composed in 863/1458-59.
Of Jámí's minor works I have noted some two dozen, included by Sám Mírzá in the list of forty-six which he Jámí's minor works gives in his Tuḥfa-i-Sámí, but this latter number is more than doubled by the Mirátu'l-Khayal, 514a which states that Jámí left behind him some ninety works. These minor works include commentaries on portions of the Qur'án, e.g. the Súratu'l-Fátiḥa; commentaries on Forty Traditions and on the Traditions of Abú Dharr; theological tracts on the Divine Unity (Risálai-Tahlíliyya and Lá iláha illa 'lláh), the Rites of the Pilgrimage (Manásik-i-Ḥajj) and the like; monographs on the lives or sayings of various eminent mystics, such as Jalálu'd-Dín Rúmí, Khwája Pársá and 'Abdu'lláh Anṣárí; tracts on Ṣúfí ethics and practice (e.g. the Ṭaríq-i-Ṣúfiyán and Taḥqíq-i-Madhhab-i-Ṣúfiyán); and commentaries on Arabic and Persian mystical verses, such as the Tá'iyya and Mímiyya (or Khamriyya) of 'Umar ibnu'l-Fáriḍ, the opening verses of the Mathnawí (also known as the Nay-náma, or “Reed-book” from its subject), a couplet of Amír Khusraw of Dihlí, and a commentary of some of his own quatrains. Besides all these Jámí wrote treatises on prosody, rhyme 514b and music, a commentary on the Miftáḥu'l-Ghayb, and another for his son Ḍiyá'u'd-Dín 514c on the well-known Arabic grammar of Ibnu'l-Ḥájib known as the Káfiya. There is also a collection of Jámí's letters (Munshá'át), and five treatises on the Mu'ammá, or Acrostic, which was so popular at this period.
Last, but not least, amongst Jámí's prose works is the Baháristán, or “Spring land,” a book similar in character The Baháristán and arrangement to the more celebrated Gulistán of Sa'dí, composed in 892/1487. It comprises eight chapters (each called Rawḍa, “Garden”), the first containing anecdotes about Saints and Ṣúfís; the second sayings of Philosophers and Wise Men; the third on the Justice of Kings; the fourth on Generosity; the fifth on Love; the sixth on Jokes and Witticisms; 515a the seventh on Poets; 515b and the eighth on dumb animals. The work is written in mixed prose and verse, the proportion of verse being very considerable. The text, accompanied by a German translation by Schlechta-Wssehrd, was published at Vienna in 1846. There are also several Constantinople printed editions of the text, 515c a complete English translation published in 1887 by the Kama Shastra Society, and an English version of the sixth book entitled “Persian Wit and Humour” by C. E. Wilson. The curious reader can therefore easily acquaint himself more fully with the contents of this book, even if he does not read Persian, and it is therefore superfluous to describe it more fully in this place.
It is as a poet, however, that Jámí is best known, and it is of his poetical works that we must now speak. These Jámí's poetry comprise seven mathnawí poems, known collectively as the Sab'a (“Septet”) or Haft Awrang (“Seven Thrones,” one of the names by which the constellation of the Great Bear is known in Persia), and three separate Díwáns, or collections of lyrical poetry, known respectively as the Fátiḥatu'sh-Shabáb (“Opening of Youth”), compiled in 884/1479-1480; the Wásiṭatu'l-'Iqd (“Middle of the Necklace”), compiled in 894/1489; and the Khátimatu'l-Ḥayát (“End of Life”), compiled in 896/1490-1, only two years before the author's death.
The Haft Awrang comprises the seven following poems:
(1) Silsilatu'dh-Dhahab (the “Chain of Gold”) com- The Haft Awrang posed in 890/1485.
(2) Salámán wa Absál, published by Forbes Falconer in 1850, and translated into English in 1856. This edition contains 1131 verses. Another English prose abridged translation by Edward FitzGerald was published in London in 1856 (pp. xvi + 84).
(3) Tuḥfatu'l-Aḥrár (“the Gift of the Noble”), composed in 886/1481, was published by Forbes Falconer in 1848, and contains 1710 verses.
(4) Subḥatu'l-Abrár (“the Rosary of the Pious”) has been twice printed (1811 and 1848) and once lithographed (1818) at Calcutta.
(5) Yúsuf u Zulaykhá, composed in 888/1483, the best known and most popular of these seven poems, was published with a German verse-translation by Rosenzweig (Vienna, 1824). There is an English translation by R. T. H. Griffith (London, 1881), and another in very mediocre verse by A. Rogers (London, 1892).
(6) Laylá wa Majnún, composed in 889/1484, has been translated into French by Chézy (Paris, 1805) and into German by Hartmann (Leipzig, 1807).
(7) Khirad-náma-i-Sikandarí (“the Book of Wisdom of Alexander”) has received the least attention of the seven poems, and, so far as I can ascertain, has never been published or translated.
Of the Silsilatu'dh-Dhahab, or “Chain of Gold,” I possess Silsilatu'dhDhahab (the “Chain of Gold”) a good manuscript transcribed in 997/1588-9. This poem discusses various philosophical, ethical and religious subjects with illustrative anecdotes and comprises some 7200 couplets. A certain incoherence and scrappiness, combined with a not very pleasing metre, seem to have rendered it less popular than the remaining poems of the “Septet,” and hence probably its comparative rarity. It is dedicated to Sulṭán Ḥusayn, “whose justice bound the hands of the Sphere from aggression”:
and there follows a most elaborate and artificial acrostic on this Prince's name, full of the most far-fetched conceits.
As a specimen of the poem we may take the following anecdote concerning the distress of a poet who composed a brilliant panegyric on a king, which no one applauded save an ignorant fellow who had no acquaintance with the forms of poetry.
“A bard whose verse with magic charm was filled,
Who in all arts of eulogy was skilled,
Did for some king a flag of honour raise,
And wrought a poem filled with arts of praise.
Reason and Law the praise of kings approve;
Kings are the shadow of the Lord above.
The shadow's praise doth to the wise accord
With praises rendered to the shadow's Lord.
A skilful rhapsodist the bard one day
Brought in his verse before the King to lay.
Melodious verse melodious voice doth need
That so its beauty may increase indeed.
From end to end these praises of the King
Unto his ears the rhapsodist did bring.
A fine delivery is speech's need:
The Book God bids melodiously to read. 520a
When to the end he had declaimed the piece
And from reciting it at length did cease,
The poet strained his ears to hear the pause
Swiftly curtailed by thunders of applause.
The man of talent travaileth with pain
Hoping the critic's well-earned praise to gain,
Yet no one breathed a word or showed a sign
Of recognition of those verses fine,
Till one renowned for ignorance and pride,
Standing beyond the cultured circle, cried,
‘God bless thee! Well thou singest, well dost string
‘Fair pearls of speech to please our Lord the King!’
The poet gazed on him with saddened eye,
Covered his face, and sore began to cry.
‘By this,’ he wailed, ‘my back is snapped in twain:
‘The praise of this lewd fellow me hath slain!
‘That King and beggar grudged my praises due
‘My fortune's face with black did not imbrue,
‘But this fool-fellow's baseless ill-judged praise
‘Hath changed to woe the pleasure of my days!’
In folly's garden every flower and fruit,
Though fair of branch and bud, is foul of root.
‘Verse which accordeth with the vulgar mood
‘Is known to men of taste as weak and crude.
‘Like seeks for like; this is the common law;
‘How can the ripe foregather with the raw?‘The crow repeats the crow's unlovely wail,
‘And scorns the warbling of the nightingale.
‘The owl to some forsaken nook doth cling,
‘Nor home desires in palace of the King.
‘He hath no eye to judge the worth of verse,
‘So from his praise I suffer shame and worse!’
E'en so the Ráfiḍí 521a fulfilled with fraud,
When occupied with 'Alí's praise and laud,
Shame comes to 'Alí from his shameless praise,
Which praise on him a grievous burden lays.
If thou shouldst say, ‘A heart's devotion ne'er
‘Can be devoid of some relation fair;
‘'Alí so high, the Ráfiḍí so mean,
‘Doth no relationship subsist between?’
Another anecdote I pray thee hear,
Ponder it well, and rend an answer clear.”521b
The Silsilatu'dh-Dhahab is divided into three books or daftars, whereof the first ends with an I'tiqád-náma, or Confession of Faith, which exhibits Jámí, in spite of his mysticism, as a thoroughly orthodox Sunní. This is sufficiently shown by the sectional headings, which run as follows: Necessary Existence; Unity of God; the Attributes of God, viz. Life, Knowledge, Will, Power, Hearing, Seeing, Speech; Divine Actions; existence of the Angels; belief in all the Prophets; superiority of Muḥammad over all other prophets; finality of Muḥammad's mission; the Prophet's Law; his Night-Ascent to Heaven; his miracles; God's Scriptures; eternal pre-existence of God's Word; 521c superiority of the people of Muḥammad over all other peoples; unlawfulness of regarding as infidels any of the “people of the Qibla”; 522a the Angels of the Tomb, Munkir and Nakír; the two blasts of the trumpet; the distribution of the books kept by the recording angels; the Balance; the Bridge of Ṣiráṭ; the fifty stations of 'Araṣát; indicating that the infidels shall remain in Hell-fire for ever, while sinners shall escape therefrom by the intercession of the virtuous and the pious; Paradise and its degrees.
The second book of the “Chain of Gold” consists chiefly of dissertations on the different kinds and phases of Love, “metaphorical” and “real,” and anecdotes of saints and lovers. The third contains for the most part anecdotes of kings, and towards the end several about physicians. Amongst the latter it is interesting to find two borrowed from the fourth Discourse of the Chahár Maqála of Niẓámí-i-'Arúḍí of Samarqand, one related by Avicenna concerning a certain physician at the Sámánid Court who healed a maidservant by psychical treatment, and the other describing how Avicenna himself cured a prince of the House of Buwayh of melancholic delusions. 522b These are followed by a disquisition on the two opposite kinds of poetry, the one “a comfort to the soul” and the other “a diminution of the heart”; and an interesting dissertation on poets of old time who rewarded their royal patrons by immortalizing their names, which would otherwise have passed into oblivion. The poets of whom mention is here made are Rúdakí, 'Unṣurí, Saná'í, Niẓámí, Mu'izzí, Anwarí, Kháqání, Ẓahír, Sa'dí, Kamál and Salmán of Sáwa. Another anecdote from the Chahár Maqála 522c about one of 'Unṣurí's happy improvisations is also introduced in this place. The book ends somewhat abruptly with a short conclusion which, one cannot help feeling, would have seemed almost equally appropriate at any other point in the text. In a word, the “Chain of Gold” could bear the withdrawal of many of its component links without suffering much detriment. It contains some excellent matter, but is too long, and lacks artistic unity of conception.
The character and scope of the curious allegorical poem of Salámán and Absál may be readily apprehended by the Salámán and Absál English reader from Edward FitzGerald's rather free and somewhat abridged translation. His rendering in blank verse is generally graceful and sometimes eloquent; but the employment of the metre of Hiawatha for the illustrative anecdotes (which, as is generally the case in poems of this class, frequently interrupt the continuity of the text) is a less happy experiment. The story is of the slenderest kind, the dramatis personæ being a King of Greece, a Wise Man who is his constant mentor and adviser, his beautiful and dearly beloved son Salámán, Absál the fair nurse of the boy, and Zuhra (the planet Venus), representing the heavenly Beauty which finally expels the memory of Absál from Salámán's mind. Amongst the somewhat grotesque features of the story are the birth of Salámán without a mother to bear him (the poet's misogyny holding marriage in abhorrence, though he was himself married), and the seniority by some twenty years of the charming Absál over her nursling, whom, when he reached maturity, she entangles in an attachment highly distasteful to the king and the sage. The latter, by a kind of mesmeric power, compels Salámán in the earthly paradise whither he has fled with Absál to build and kindle a great pyre of brushwood, into which the two lovers cast themselves, with the result that, while poor Absál is burned to ashes, Salámán emerges unhurt, purified from all earthly desires, and fit to receive the crown and throne which his father hastens to confer upon him. The allegory, transparent enough without commentary, is fully explained in the Epilogue.523a
As FitzGerald's work has a special interest in the eyes of all amateurs of Persian literature, I here give an extract of his translation with the corresponding passage of the original. 524a The passage selected describes the arrival of the lovers, in the course of their flight from the King's reproaches, in the enchanted island where they spend their joyous days of dalliance.
“When they had sailed their Vessel for a Moon
And marr'd their Beauty with the wind o' th' Sea,
Suddenly in mid Sea revealed itself
An Isle, beyond Description beautiful;
An Isle that all was Garden; not a Bird
Of Note or Plume in all the World but there;
There as in Bridal Retinue array'd
The Pheasant in his Crown, the Dove in her Collar;
And those who tuned their Bills among the Trees
That Arm in Arm from Fingers paralyz'd
With any Breath of Air Fruit moist and dry
Down scattered in Profusion at their Feet,
Where Fountains of Sweet Water ran, and round
Sunshine and Shadow chequer-chased the Ground.
Here Iram Garden seemed in Secresy
Blowing the Rosebud of its Revelation;
Or Paradise, forgetful of the Day
Of Audit, lifted from her Face the Veil.Salámán saw the Isle, and thought no more
Of Further—there with Absál he sat down,
Absál and He together side by side
Rejoicing like the Lily and the Rose,
Together like the Body and the Soul.
Under its Trees in one another's Arms
They slept—they drank its Fountains hand in hand—
Sought Sugar with the Parrot—or in sport
Paraded with the Peacock—raced the Partridge—
Or fell a-talking with the Nightingale.
There was the Rose without a Thorn, and there
The Treasure and no Serpent to beware—
What sweeter than your Mistress at your side
In such a Solitude, and none to chide!”
The Tuḥfatu'l-Aḥrár, or “Gift of the Free,” is a didactic and moral poem of theological and ethical contents com- Tuḥfatu'lAḥrár prising, besides doxologies, eulogies of the Prophet, and Supplications to God (Munáját), twenty Maqálát or Discourses, of which the last526a
is addressed to the poet's little son Yúsuf Ḍiyá'u'd-Dín, who was then only four years of age, while his father was sixty. Each discourse is, as a rule, followed by one or more illustrative anecdotes. In a short prose preface prefixed to the poem Jámí implies that it was inspired by the Makhzanu'l-Asrár (“Treasury of Mysteries”) of Niẓámí and the Maṭla'u'l-Anwár (“Dayspring of Lights”) of Amír Khusraw of Dihlí. The poem is on the whole dull and monotonous, and cannot be regarded as a favourable specimen of Jámí's work. As a specimen I give a prose translation of part of the author's above-mentioned address to his son, the original of which can be consulted by those who desire it in Forbes Falconer's printed text.527a
giving counsel to my precious son.
(May he be nurtured on the Herb of Beauty in the Garden of
Childhood, and may he find his way to the Limit of Perfection
in the School of Eloquence!)
(1615)
“O New Moon to the night of my hope, to whose Image the eye of
my fortune is a pledge!
The Crescent Moon arises after thirty days, while thou didst show
thy face after sixty years.
Thy years are four at the time of reckoning: may thy four be forty
and thy forty four!
527b
May each forty [years] of thine be quadraginta,
527c
wherein, by know-
ledge and ecstasy, thou mayst explore the degrees of Perfection!
Thy name is the Yúsuf [Joseph] of the Egypt of Faith: may thy
title be the Light (Ḍiyá) of the Empire and of Religion!
With the pen which inditeth wisdom I write this Book of Wisdom
for thee.
Although thou hast not at present understanding of advice, when
thou attainest the age of understanding put it into practice.
Until the hair of thy face becomes a veil, set not thy foot outside the
house into the market and the street.
528a
Be the enchainer of thine own feet; be the [willing] prisoner of thine
own apartments (ḥaram).
Never carry thy goods from the companionship of thy house-fellows
to the doors of strangers.
The sight of a stranger is not auspicious, especially if his age exceed
thine.
If they set thee to work at school and place the tables of the alphabet
in thy lap,
Do not sit beside every low-born [school-fellow]: separate thyself
from all and sit alone.
Although the letter alif (
crooked it becomes [in combination] as lam-alif (
When thou placest thy slate in thy lap lift not up thy finger like an
alif therefrom.
Modestly hang thy head like the letter dal (
it like the letter ṣád (
Smiling now at this one, now at that one, show not thy teeth like
the letter sín (
Divide not thy heart with errant thoughts; be like the letter mím
(
Hearken not vainly to every kind of tittle-tattle, so that thou mayst
not suffer the pain of a box on the ear.
Take heed of right behaviour during the teacher's lessons, lest thou
become the little drum
528b
of the school-room.
Although the [master's] slaps impart virtue, yet is it better if thou
dost not bring the affair to slapping!”
Excellent as this paternal advice (and there is much more of it) may be, it does not constitute what we should regard as suitable material for poetry, while here again the many fanciful conceits about the ethical lessons to be learned from the shapes of the letters of the alphabet make it difficult to produce a tolerable translation even in prose.
The Subḥatu'l-Abrár, or “Rosary of the Pious” is a Subhatu'lAbrár didactic poem of theological, mystical and ethical contents very similar to the last, equally lacking in coherence and even less attractive in form and matter. The following story of Abraham and the aged Fire-Worshipper, which also occurs in Sa'dí's Bústán, 529a and is the subject of some very lengthy reflections in Forbes's Persian Grammar, 529b where it is quoted amongst the extracts, may serve as a specimen.
“One from a heathen temple took the road
And lodged as guest in Abraham's abode,
Who, seeing that his practice did accord
Ill with true faith, dismissed him from his board.
Beholding him a stranger to God's Grace,
The Fire-fane's smoke apparent in his face,
Bade him confess the Lord who doth bestow
Men's daily bread, or leave the board and go.
The aged man arose, and ‘Friend,’ quoth he,
‘Can Faith the vassal of the Belly be?’
With lips athirst and mouth unfilled with food
He turned away his face and took the road.
To Abraham a message from the skies
Came, saying, ‘O most fair in qualities!
‘Although that stranger held an alien creed,
‘Food to forbid him was no righteous deed.
‘For more than threescore years and ten, in fine,
‘He offered worship at a heathen shrine,‘Yet ne'er did I his sustenance withhold,
‘Saying, “Thy heart is dead to faith and cold.”
‘What harm were it if from thine ample store
‘Some morsels thou shouldst give him, less or more?’
Abraham called him back, and did accord
A place to him at his most bounteous board.
‘This flood of grace,’ the aged man enquired,
‘After that first rebuff what thought inspired?’
He told the message which his act had banned,
And told him too of that stern reprimand.
‘To one,’ the old man said, ‘who thus can take
‘To task his servant for a stranger's sake
‘Can I endure a stranger to remain,
‘Or fail his love and friendship to attain?’
Unto the Source of Good he then addressed
His homage, and his faith in God professed.”
The story and the moral are admirable, but most Persian scholars will, I think, prefer Sa'dí's older to Jámí's later version.
The fifth of the “Seven Thrones,” the Romance of Yúsuf (Joseph) and Zulaykhá (Potiphar's wife), is by far the Yúsuf and Zulaykhá most celebrated and popular, and is also the most accessible both in the original and in translation. The entire text, with German metrical translation and notes by Vincenz Edlem von Rosenzweig, was published in a fine folio volume at Vienna in 1824, and there are several Oriental editions of the text. 531a I have already alluded to the late Mr A. Rogers' English rhymed translation (1892) which cannot be described as happy; R. T. H. Griffith's earlier translation (1881) I have not seen. Of two fine passages on the nature of Beauty and its essential desire to manifest itself, and on love of the creature considered as the bridge leading to love of the Creator 531b I have published translations, originally in a lecture on Ṣúfíism contributed to the Religious Systems of the World 532a and again in part in vol. i of my Literary History of Persia (pp. 439 and 442).
The story itself, based on the Súratu Yúsuf (Qur' án xii), which describes it as “the most beautiful of stories,” is one of the most popular themes of romantic poetry in Persia and Turkey, and engaged the attention of the great Firdawsí after he had finished the Sháh-náma, and after him of a whole series of Persian poets. Of the Turkish renderings of the tale a pretty complete list will be found in a footnote in the second volume of Gibb's History of Ottoman Poetry. 532b But of all these renderings of the well-known tale Jámí's deservedly holds the highest place, and on it his reputation largely rests. The text of the following translation, which unfortunately is a very inadequate representation of the original, occurs on p. 81 of von Rosenzweig's edition, ll. 19-42.
“This speech from Bázigha 532c when Joseph heard
From his sweet mouth came forth this living word:
‘That Master-craftsman's work am I,’ said he;
‘One single drop contents me from His Sea.
‘One dot is Heaven from His Pen of Power,
‘And from His Beauty's garth this world a flower.
‘The Sun's a gleam from out His Wisdom's Light,
‘The Earth's a bubble on His Sea of Might.
‘Each mundane atom He a Mirror made,
‘And His Reflection in each one displayed.
‘His Beauty from all faults and flaws is free,
‘Hid 'neath the Veil of what no eye can see.
‘Discerning eyes in all that's dowered with Grace
‘See naught, when well they look, except His Face. 532d
‘Beside the Prototype the Shadow's dim;
‘See His Reflection, haste thee unto Him.
‘If from the Prototype you stand bereft,
‘When fades the Shadow, naught to you is left.‘Nor will the Shadow long remain with thee;
‘The Rose's colour hath no constancy.
‘Look to the Source, if permanence you claim;
‘Go to the Root, if constancy's your aim.
‘Can that which is, and soon is not again,
‘Make throb the heart, or twinge the vital vein?’”
Of the last two of Jámí's “Seven Thrones,” the Romance
Laylá wa
Majnún
of Laylá and Majnún and the Book of Wisdom
of Alexander, copies are rare, but I have been
able to examine them cursorily in a fine manuscript
,
533a
transcribed in 937/1530-1, belonging to Trinity College,
Cambridge, and have selected the following passages
as typical. The first two are from the Laylá and Majnún.
533b
of Lovers.
“When the Dawn of Eternity whispered of Love, Love cast the Fire
of Longing into the Pen.
The Pen raised its head from the Tablet of Not-Being, and drew a
hundred pictures of wondrous aspect.
The Heavens are the offspring of Love: the Elements fell to Earth
through Love.
Without Love is no token of Good or Evil: that thing which is not
of Love is indeed non-existent.
This lofty azure Roof which revolveth through the days and nights
Is the Lotus of the Garden of Love, and the Ball [which lies] in the
curve of Love's Polo-stick.
That Magnetism which is inherent in the Stone, and which fastens
its grasp so firmly on the Iron,
Is a Love precipitated in Iron Resolve which hath appeared from
within the Stone.
Behold the Stone, how in this resting-place it becomes without
weight through longing for its opponent:
Judge therefrom of those who suffer sorrow in the attraction of the
love of those dear to the heart.
Although Love is painful, it is the consolation of pure bosoms.
Without the blessing of Love how shall a man escape from the
sorrow of the inverted Wheel [of Heaven]?”
reason of the arrangement of this Address.
“When I withdrew the Veil from this Mystery, and prepared this
strange Song,
The Parrot of my Genius became an eater of sugar from the Story
of Joseph and Zulaykhá.
In this outpouring of sugar there sprang from my Pen sweet verses
mingled with sugar.
Therefrom tumult fell upon the World, and a gladness in the hearts
of lovers.
It was a Fountain of Graciousness, but therefrom my thirst was not
appeased.
The Bird of my Heart desired to sing another song on another topic.
When under fortunate auspices I cast lots, [the lot] fell on an account
of Majnún's plight.
Although aforetime two Masters, raised high above the Realm of
Verse,
Unloosed their tongues in the enunciation of subtleties, and therein
did full justice to speech;
That one
536a
pouring forth pearls like a Treasure (ganj) from Ganja,
and this one
536b
scattering sugar like a Parrot in India;
That one smiting the ears of [unjustified] pretension, and this one
unveiling the bride of the Ideal;
That one with his verse engraving an inscription on the rock, and
this one giving colour [to the tale] by his exquisite art;
That one raising his standard to the Zenith of Glory, and this one
preparing the spells of Magic;
I also bound my girdle behind me, and seated myself on my dromedary
fleet as the wind,
And wherever their Pegasus
536c
attained, through their inspiring minds
I also urged onwards my camel in humility, and brought myself
within the range of their dust.
Though I fall behind their reckoning, yet their dust upon my face
sufficeth me.”
The following anecdote from the Khirad-náma-i-Sikandarí , or “Book of Wisdom of Alexander,” is taken from the same manuscript 536d as the last two extracts:
hope of credit let slip the cash from its hand.
“The cycle of heaven now bids me indite
For example the tale of the frog and the kite.
A kite, wont to prey on the birds of the air,
By the weakness of age was reduced to despair.
For soaring its pinions no longer avail;
For hunting the strength of its talons doth fail.
From the depth of its soul bitter wailing arose;
An abode by the shore of a lakelet it chose.
Now when in that place it had dwelt for a spell
On a sudden a frog in its clutches there fell.
The miserable frog made a piteous appeal:
‘To woe thou hast turned,’ it lamented, ‘my weal!’
‘O haste not to seek my destruction,’ it cried;
‘Turn the steed of intent from my murder aside!
‘An unsavoury morsel I yield at the best,
‘Neither sweet to the palate not good to digest.
‘My body is nothing save ill-flavoured skin:
‘What eater of meat can find pleasure therein?
‘Unclose then thy beak, leave me free to depart,
‘And tidings of gladness convey to my heart!
‘Then by magic and spells evermore at thy wish
‘I will guide thee to toothsome and savoury fish,
‘In the river's clear streamlets long nurtured and bred,
‘And with various food-stuffs abundantly fed,
‘From the head to the tail flesh and fatness alone,
‘With scarcely a skin and with hardly a bone!
‘Their bellies like silver, their backs bright of blee,
‘Their eyes like reflections of stars in the sea.
‘With silvery scales back and sides are alight
‘As with God's starry largesse the heavens by night.
‘Far better, all persons of taste will agree,
‘Is a mouthful of such than a hundred like me.’The kite, by an oath confirmation to seek,
Relaxed its control: the frog fell from its beak;
With one leap it returned to its watery lair,
And the kite once again was the slave of despair
Its seat in the dust of destruction it took,
Neither frog in its talons nor fish on its hook.That kite disappointed is like unto me,
Whose soul has been turned from the pathway of glee.
Composure has quitted my heart at the thought
Of finding expression for thoughts so distraught.
In my hands, through my lack of good fortune, I find
Neither graces of speech nor composure of mind.
O cupbearer, come, pass the bowl, I entreat,
And like heaven, I pray thee, the cycle repeat!
That wine I desire which to peace giveth birth,
And frees us from all the defilements of earth.
O minstrel, approach, that the listening lute
At the touch of thy fingers may cease to be mute.
The heart of the heedless shall wake at its cry,
And the message of angels descend from the sky.”
As the Sab'a (“Septet”) of Jámí was admittedly inspired by and modelled on the Khamsa (“Quintet”) of Niẓámí,
Comparison of Jámí as a romantic poet with Niẓámí some comparison of their respective styles and methods may fairly be demanded. As I consider that in questions of literary taste it is very difficult for a foreigner to judge, I requested my Persian colleague, Mírzá Bihrúz, son of the distinguished physician and writer Mírzá Abu'l-Faḍl of Sáwa, a young man of great promise and ability, well read in both Arabic and Persian literature, to write a short essay on this point, and I here reproduce in English the gist of his opinions.Jámí's verses, writes Mírzá Bihrúz, rival, and perhaps even excel, those of Niẓámí in poetical form, sweetness and simplicity, being unlaboured and altogether free from artificiality; but they fall far short of them in strength (matánat), poetic imagination and eloquence. To appreciate and enjoy Niẓámí a profound knowledge of the Persian language is required, while Jámí can be read with pleasure by all, whence his greater fame and popularity, especially in India, Turkey and other lands where Persian literature is an exotic. Moreover Niẓámí was a man of far-reaching attainments, not only in the language and history of his country, but in the sciences, especially the mathematical sciences, of his time, so that often he cannot be understood except by a reader similarly gifted. Such an one, however, will find in him depths and subtleties for which he would seek in vain in Jámí's poetry.
In one only of his “Five Poems” does Niẓámí challenge comparison with his great predecessor Firdawsí, to wit in Niẓámí and Firdawsí his “Alexander Book” (Sikandar-náma), which, alike in metre and subject-matter, resembles the corresponding portion of the Sháh-náma, but, in the judgement of most critics, falls short of it. 541a But here Niẓámí was apparently more hampered than Firdawsí by the fanaticism of a less tolerant age, as he hints in the following lines:
“The world was so warmed by Fire-worship
That thou mayst well be ashamed of thy Muhammadanism.
We are Musulmáns, while he is called a Guebre (gabr):
If that be heathenism (gabrí), what is Muhammadanism?
Return, O Niẓámí, to the tenour of thy tale,
For harsh are the notes of the bird of admonition!”
Jámí, though a mystic, was essentially an orthodox Muhammadan, and shows little of the enthusiasm for pre- Jámí's close imitation of Niẓámí Islamic Persia which inspired Firdawsí, and, in a lesser degree, Niẓámí. Of his indebtedness to the latter he makes no secret, and, indeed, follows his footsteps with extraordinary closeness, though here and there he introduces topics and dissertations entirely his own. 541b Not only does he imitate Niẓámí in the titles, metres and subdivisions of his poems, but even in minute personal details. Thus each poet addresses himself and gives advice to a seven-year-old son, the only difference being that while Niẓámí encourages his son to study Medicine, Jámí recommends Theology. The parallelism is especially apparent in the sections dealing with the “cause of the versification of the tale” of Laylá and Majnún in the respective versions of the two poets, but lack of space compels me to omit the illustrations of this given by Mírzá Bihrúz in his essay. Such critical comparison of the works of the great Persian poets is very important and has hitherto been too much neglected, but the necessary preliminary work of a historical, biographical and bibliographical character is all that I have been able to attempt in this and the preceding volumes on the literary history of Persia.
Of Jámí's lyric poetry, embodied, as already mentioned 542a in three separate Díwáns, it is impossible to give an adequate Jámí's lyric poetry account in this volume, which has already exceeded in bulk the limits I had assigned to it. In Europe German scholars alone have done much work in this field, notably von Rosenzweig, 542b Rückert 542c and Wickerhauser in his Blütenkranz. 542d Having regard to the eminence of Jámí in this field also, and to the abundance of his output, a separate monograph would be required to do adequate justice to the subject, which deserves fuller study not only on account of Jámí's own merit as a lyric poet, but also by reason of the profound influence which, as already indicated, 543a he exercised over his successors, not only in Persia, but also in Turkey. I hope that it may be possible to recur to his lyric poetry in my next volume, when I come to trace the development of the ghazal in later times, but for the moment I must content myself with a few specimens selected after a cursory perusal of the edition of his first Díwán printed at Constantinople in 1284/1867-8, and based, as stated in the colophon, on an autograph manuscript. 543b I have also at hand a much fuller text of the same Díwán lithographed at Lucknow in 1298/1881, which contains many poems omitted in the Turkish edition, and comprises 568 as against 182 pages.
“O Thou whose Beauty doth appear in all that appeareth, may a
thousand holy spirits be Thy sacrifice!
Like the flute I make complaint of my separation from Thee every
moment, and this is the more strange since I am not parted
from Thee for a single instant.
544a
It is Love alone which reveals itself in the two worlds, sometimes
through the raiment of the King, and sometimes through the
garment of the beggar.
One sound reaches thine ear in two ways; now thou callest it ‘Echo’
and now ‘Voice.’
Arise, O cupbearer, and graciously pour out a draught of that grief-
dispelling wine for the sorrow-stricken lovers!
Of that special wine which, when it delivers me from myself, leaves
in the eye of contemplation naught but God.
O Jámí, the road of guidance to God is naught but Love: [this] we
tell you, and ‘Peace be upon him who followeth right guidance.’”
The following is evidently inspired by and modelled on the well-known ode of Ḥáfiẓ composed in the same metre and rhyme:544b
“O Breeze of Morning, visit the hills of Nejd for me and kiss them,
for the fragrance of the Friend comes from those pure camping-
grounds.
When the longing for union increases, what occasion for blame is
there if Majnún follows the litters in the hope of [finding amongst
them] Laylá's howdah?
My heart is filled with love for the Friend, who is not heedless
thereof, for they say ‘Hearts have a road to hearts.’
Behold, Salmá hath arrived from the road, while I am in such case
through bodily weakness; take, then, O comrade, my spirit as
a gift from me and accept it.
O cloud-like
545a
eye, do not shed the rain of regret in her path, for it
is better that her horse's hoof should be far removed from the
plague of such mire.
In my heart were knotted a hundred difficulties through separation
from her; when I saw her form all difficulties were solved
forthwith.
Jámí suffers vexations from the harshness of this grievous cycle, but
fear of the wearisomeness of penitents did not prolong them.”
“Here is the border of the garden, the brink of the stream, and the
lip of the goblet: arise, O cup-bearer, for here abstinence is a
crime.
If the elder of the monastery is intoxicated with the delights of
music, give me the wine-tavern, for here this state endureth
continually!
Thou didst touch the lip of the goblet with thy lip, and I the drunkard
know not which is here thy ruby lip and which the wine.
Not my heart alone is bound in thy black tresses: wherever there is
a birdlike heart it is here caught in the snare.
Thou dost draw the sword to divide my heart in twain; lay aside
the sword, for here one glance is sufficient.
Do not explain the difficulties of Love to the reasonable; utter not
a private matter, for here is a public assembly.
Jámí is intoxicated with thy love, though he has seen neither wine
nor goblet: here is the Banquet of Love: what place is there
for wine or goblet?”
“The fair ones are a thousand, but of them all my desire is one; my
speech is one, though they cut me into a hundred pieces with
the sword.
The assembly of the beautiful is a pleasant meeting-place, but the
Moon whence this assembly derives its lustre is one.
For each pace of her advance we desire a different present, but we
fall short [of this our desire], for the soul in the body is [only] one.
I have grown so thin that, but for my lamentation and wailing, it
would not appear that there was anyone in this shirt.
Where the charming ruby [lips] of Shírín are glowing, rubies and
pebbles are alike in the eyes of [Farhád] the Tunneller.
It was thou of all the fair ones who didst shatter my name and fame;
yea, of a hundred Abrahams the breaker of idols is but one.
O Jámí, close thy mouth from speech in this garden, for there the
song of the nightingale and the shriek of the raven are one!”
This poem bears a great similarity, both in form and
ideas, to an ode of unknown authorship of which I printed
the opening lines with a verse translation in my Year
amongst the Persians.
547a
The fourth couplet appears to have
been inspired by the well-known Arabic verses of al-Mu-tanabbí
:
547b
“On the day of parting passion wore away my body with sorrow,
while separation effected a divorce between my eyelids and sleep.
[I am only] a spirit permeating [a body] like a splinter [in leanness],
no longer visible when the wind blows the garment away from it.
Thin enough is my body, for indeed I am a man whom thou wouldst
not see if I did not speak to thee.”
This is not an isolated instance of the influence of Arabian poetry on Jámí's Persian verse. Thus the line:
“I was of the company of dreg-drainers on that day
When there was [as yet] no trace of the vine or of the vine-planter”
is, as Mírzá Bihrúz has pointed out to me, almost certainly
inspired by the celebrated couplet of the great Egyptian
mystic 'Umar ibnu'l-Fáriḍ:
548a
“We drained a draught of wine to the memory of the Friend:
We were intoxicated therewith ere ever the Vine was created.”
Of the great Persian lyrical poets who preceded Jámí the influence of Sa'dí and Ḥáfiẓ is most noticeable; and in the verses sometimes known collectively as the Nay-náma, 548b or “Book of the Reed,” he has skilfully imitated the style and lucidly developed the idea of the Prologue to Jalálu'd-Dín Rumí's great Mystical Mathnawí. To conclude and epitomize in one sentence this wholly inadequate account of one who, though I decline to regard him as the last great classical poet of Persia, was certainly one of the most talented, versatile and prolific. In Jámí the mystical and pantheistic thought of Persia may be said to find its most complete and vivid expression; while, though he may have been equalled or even surpassed by others in each of the numerous realms of literature which he cultivated, no other Persian poet or writer has been so successful in so many different fields, and the enthusiastic admiration of his most eminent contemporaries is justified by his prolific and many-sided genius.
In the following Index where many reference-numbers occur under one heading the more important are printed in Clarendon type, which is also used for the first entry under each letter of the alphabet. To save needless repetition, all references to any name common to several persons mentioned in the text are brought together under one heading, the individuals bearing this name being arranged either in chronological order, or in order of importance, or in classes (rulers, men of letters, poets, etc.). The letter b. between two names stands for Ibn (“Son of…”), and n. after the number of a page indicates a footnote. The addition in brackets of a Roman number after a name or book indicates the century of the Christian era in which the man lived or the book was written. Prefixes like Abú (“Father of…”) and Ibn (“Son of…”) in Muḥammadan, and de, le, von in European names are disregarded in the alphabetical arrangement, so that names like Abú Sa'íd, Ibn Síná, le Strange, de Slane, etc., must be sought under S, not under A, I, L or D. Titles of books and foreign words are printed in italics, and an asterisk is prefixed to the former when they are quoted at any length in the text. A hyphen preceding a word indicates that the Arabic definite article al- should be prefixed to it.
Abáqá (Mongol Íl-Khán, xiii), 17-25,
31, 40, 53, 69, 106, 112, 114, 175
'Abbás “the Great,” Sháh — (Ṣafawí
king, xvi-xvii), 317, 396
'Abbás (murderer of Ulugh Beg, xv),
386
'Abbásid Caliphs (viii-xiii), 91, 206,
396, 484
'Abbásí clan or family of Qazwín, 94
Abdál (a class of invisible saints),
276 and n.
Abdál Beg (xv-xvi), 417
'Abdu'l-'Azíz b. Ulugh Beg (Tímúrid,
xv), 386
'Abdu'l-Ghafúr of Lár (disciple of
Jámí, xv-xvi), 458, 508
'Abdu'l-Ḥamíd (Ottoman Sulṭán, xix-
xx), 107 n.
'Abdu'lláh. Shaykh — Anṣárí (saint,
iv-v), 479, 514; Amír — of Shíráz
(xiii); Mír — (father of Sháh
Ni'matu'lláh, xiv), 464; — b.
Faḍlu'lláh of Shíráz (historian, xiii-
xiv), see Waṣṣáf-i-Hadrat and
Ta'ríkh-i-Waṣṣáf; Prince — b.
Ibráhím b. Sháh-rukh (Tímúrid,
xv), 387, 429; — b. Mír 'Alí (calli-
graphist, xv), 395; — Mathnawí-
gú (known as Hátifí, xvi), 459
Abú 'Abdi'lláh Muḥammad b. Abí
Bakr b. 'Uthmán. See Imámí
'Abdu'l-Laṭíf, son of the minister
and historian Rashídu'd-Dín Faḍ-
lu'lláh (xiii-xiv), 82, 84; Prince —,
son of Ulugh Beg the Tímúrid (xv),
82, 84, 386, 387, 388, 390, 429,
438, 503
'Abdu'l-Majíd b. 'Izzu'd-Dín (Ḥurúfí
heretic, xv). See Firishta-záda
'Abdu'l-Mú'min, son of Rashídu'd-
Dín Faḍlu'lláh (xiii-xiv), 81; —
the rhapsodist, put to death (xiv-
xv), 195
'Abdu'l-Muqtadir, Mawlawí — (con-
temporary Indian scholar), 259 n.,
260, 261, 263, 287 n., 293 n.
'Abdu'l - Qádir. — of Marágha
(musician, xiv-xv), 191, 384; —
(? Ḥurúfí, xiv), 368
'Abdu'l-Waḥíd (name adopted by
Herman Bicknell, q.v., xix),
302-3
'Abdu'n-Nabí Fakhru'z-Zamán (bio-
grapher of poets, xvii), 273
'Abdu'r-Raḥím. — Ḥurúfí (xiv),
368; — Khán-Khánán (Akbar's
general, translator of the Bábur-
náma into Persian, xvi), 392
'Abdu'r-Raḥmán. Shaykh — Fámí
(author of old and apparently lost
history of Herát), 174, 431; — (un-
identified, xv), 494; — Bey Sheref
(contemporary Turkish historian),
408 n., 411, 412
'Abdu'r-Razzáq. — Sarbadár ruler
(xiv), 178; — Kamálu'd-Dín of
Samarqand (historian, xv), 361,
393, 397, 426, 428-430, 464, 473;
— Láhijí (commentator of the
Gulshan-i-Ráz, xvii), 148
Abel-Rémusat, 10, 19 n.
Abgháy (grandfather of Tímúr, xiv),
185
Abhar (near Zanján), 31, 87
Abíward, 497
Abkház, 85, 122, 490
Abraham, 89, 529-31, 547
Abulustayn, Battle of — (A.D. 1277), 19
Abyssinia, Abyssinians, 89, 398
Achaemenian dynasty, 3
Adam, 73, 89, 100, 133, 219 n., 245,
335, 343
Ádam-náma (Ḥurúfí work), 374, 450
Aden, 111, 327, 398
Ádharbáyján (Persian province), 43,
122 n., 146, 160, 173, 187, 192,
194, 264, 272, 317, 321, 332, 382,
385, 389, 397, 399, 400, 401, 402,
406, 409, 410, 416, 425, 426, 462,
489
Ádharí (poet, xiv-xv), 259, 350, 352,
438, 497, 498, 502-3
'Ádil Sháh, Mír — (d. A.D. 1424),
489
Adrianople (Turkish Edirné), 104,
356, 370
'Aḍudu'd-Dín. — 'Abdu'r-Raḥmán
b. Aḥmad al-Íjí (theologian and
philosopher, xiv), 159, 170, 276 n.,
356-7; — (grandson of Faḍlu'lláh
al-Ḥurúfí, xv), 366
Áfáq u Anfus (poem by Busḥáq, xv),
350; — (poem by Maḥmúd Qárí
of Yazd, xv), 351-2
Afḍal-i-Káshí (poet, xiv), 154
Afḍalu'd-Dín. Mawláná — (xiii),
27; Sayyid — Mas'úd (pensioner,
xiv), 81
Afghánistán, Afgháns, 64, 107, 122 n.,
152 n., 161, 175, 193, 379, 393
'Afífa (daughter of Amír Khusraw,
xiii), 109
'Afífu'd-Dín of Baghdád (xiv), 83
Afrásiyáb (Atábek of Luristán, xiii),
37
Africa, North —, 92
Afshár tribe (supporting Sháh Isma'íl
the Ṣafawí, xvi), 417
Agra (taken by Bábur, A.D. 1526),
393
Áhang-i-Khusrawání (name of a Per-
sian air), 500 n.
Ahar, 27, 416
Ahí (poet of Bábur's time, xvi), 459
Ahlí (poet of Turshíz, xv), 438, 459
Aḥmad. Sulṭán — Takúdar (Mongol
Il-khán, xiii), 25-6, 27, 31; —
(Muẓaffarí prince of Kirmán, xiv),
163, 168, 169, 190; — b. Uways
of the Il-khání or Jalá'ir dynasty
(xiv), 172, 173, 187, 191, 196, 197,
204, 205, 206, 284, 358, 366, 399,
400; — b. Abú Sa'íd (Tímúrid
prince, xv), 390; Chapel of —,
504; Sulṭán — (Ottoman, xvii),
396; — Sháh Bahmaní (of the
Deccan, xv or xvi), 464; Sulṭán —
(governor of Kurdistán, xv), 401;
— b. Rashídu'd-Dín Faḍlu'lláh
(governor of Ardabíl, xiii-xiv), 84,
86; — (Áq-qoyúnlú prince, xiv),
404; Shaykh — -i-Jám (saint, xi-
xii), 479; — Suhrawardí (calli-
graphist, xiii), 84; — b. Sahl of
Balkh (geographer, cited in Nuz-
hatu'l - Qulúb, ? xiii), 99; — b.
Abí 'Abdi'lláh (author of the
Tibyán, cited in the Nuzhatu'l-
Qulúb), 99; Qáḍí — of Dámghán
(historian, source of Ta'ríkh-i-
Guzída), 89; Khwája — (mer-
chant, xiv), 84; — of Tabríz (poet,
author of Sháhinsháh-náma, xiv),
103; — -i-Lur (Ḥurúfí, assailant of
Sháh-rukh, A.D. 1426), 366, 382,
473; Sayyid — Ṭoghán-oghlu (en-
voy of Úzún Ḥasan to Ottoman
Sulṭán, xv), 410; Farídu'd-Dín —
b. Sa'd-at-Taftázání (theologian
and jurist, xv), 398, 423, 458;
— Dedé b. Luṭfu'lláh (Turkish his-
torian, xvii), 384 n.; — b. Muḥam-
mad Nadím (Turkish historian,
translator from the Arabic of the
last writer's Ṣaḥá'ifu'l-Akhbár,
xviii), 384 n.; Dr — Khán (con-
temporary), 183, 361
Aḥmad-ábád (Gujerát, India), 318
Aḥrár, Khwája — Naqshbandí (saint,
xv), 441
'Á'isha (wife of the Prophet, called
Ḥumayrá), 320 n.
'Á'isha Sulṭán Begum (Bábur's wife),
455
'Ajá'ibu'l-Makhlúqát (“Wonders of
Creation” of al-Qazwíní, xiii), 64 n.
'Ajá'ibu'l-Maqdúr fí akhbári Tímúr
(“Marvels of Destiny in the History
of Tímúr,” by Ibn 'Arabsháh,
q.v., xv), 181, 183, 321 n., 355-6
Akbar (the celebrated “Great Mogul”
Emperor of India, xvi-xvii), 391,
392, 393 n.
Akhí Júq (antagonist of Mubárizu'd-
Dín, xiv), 165
Ákhirat-náma (Turkish Ḥurúfí book),
374-5, 450
Akhláq - i - Jalálí (by Jalálu'd - Dín
Dawání, xv), 246, 389, 442-4
Akhláq-i-Muḥsiní (by Ḥusayn Wá'iẓ-
i-Káshifí, xv), 246, 443, 444
Akhláq - i - Náṣirí (by Naṣíru'd-Dín
Ṭúsí, xiii), 18 n., 442
*Akhláqu'l - Ashráf (by 'Ubayd - i -
Zákání, xiv), 230, 232, 235, 237,
244-51, 257
Akhláṭ, 188, 192, 401
Akhtar (the “Star,” a Persian news-
paper published at Constantinople,
A.D. 1875-1895), 515 n.
'Akká (St Jean d'Acre in Syria,
ravaged by Tímúr in A.D. 1401),
197
Ála Tágh (or — dágh, mountain), 59,
192
Álafrank (son of Gaykhátú, Mongol
prince, xiii-xiv), 43, 48
Alamút (stronghold of the Assassíns),
6, 25, 66, 69, 92, 255
Alast (“Day of —”), 219 n., 307
and n., 308
'Alá'u'd-Dawla. — b. Aḥmad Jalá'ir
(xiv), 191; — b. Báysunqur
(Tímúrid prince, xv), 386-8; —
Bakhtísháh Ghází (father of Daw-
latsháh, q.v., xv), 436
'Alá'u'd-Dín. — 'Aṭá Malik-i-Ju-
wayní (historian, xiii), 20, 22, 24,
25, 29, 65, 88, 106; Khwája —
Hindú (correspondent of Rashí-
du'd-Dín Faḍlu'lláh, xiii-xiv), 82;
Malik — (correspondent of same,
xiii-xiv), 85; Sulṭán — of India
(correspondent of same, xiii-xiv),
85; — Kurt (xiv), 176; Khwája
— Muḥammad (fiscal officer of
Sulṭán Abú Sa'íd, xiv), 215; —
(appealed to by 'Ubayd-i-Zákání,
xiv), 240, 241; — Simnání (xiii-
xiv), 484; — 'Alí Qúshjí (astro-
nomer and philosopher, xv), 386,
407
Alburz Mountains, 316 n.
Aleppo (Ḥalab), 181, 197, 361, 425,
449, 464
Alexander “the Great” (Iskandar-
i-Rúmí), 3, 16, 89, 90 n., 182,
228, 291 n., 317 n., 373, 533, 536,
541
Alexandria (Iskandariyya), 53 n.
Alfiyya [wa] Shalfiyya (pornographical
work by Azraqí, xi), 347 and n.,
349, 350
'Alí. — b. Abí Ṭálib (fourth Caliph
of Sunnís and first Imám of Shí'a,
vii), 51, 71, 91, 250, 255, 510,
519, 521; — Riḍá (eighth Imám
of Shí'a, viii-ix), 44; Shaykh —
b. Kinjik (or Kikhshik, or Kichik,
Mongol, xiv), 53; Amír — Pádi-
sháh (Mongol noble, xiv), 59;
Amír — (governor of 'Iráq-i-'Arab,
xiii-xiv), 80-81, 82; — b. Rashí-
du'd-Dín Faḍlu'lláh (xiii-xiv), 84;
— Sahl (son of Shaykh Abú Isḥáq
Injú, xiv), 163, 275 n.; — b.
Uways Jalá'ir (xiv), 172; —
Mu'ayyad (Sarbadár, xiv), 178;
— Sulṭán Qúchín (retainer of Sháh-
rukh, xv), 366; — Táz (or Pír
'Alí, xv), 381; — Beg b. Qára
'Osmán (or 'Uthmán, of the “White
Sheep” Turkmáns, xv), 404; —
Qúshjí (entitled 'Alá'u'd-Dín,
q.v., xv), 386, 407; — b. Ḥusayn
Wá'iẓ-i-Káshifí (xv), 434, 441-2,
509
Abú 'Alí b. Síná, 443. See Avicenna
'Alí-gaṛh (A.-O. M. College, India),
108, 261
'Alí-sháh. — (rival and enemy of
Rashídu'd-Dín Faḍlu'lláh, xiv),
51-2, 54, 70, 71; — (son of the
same Rashíd, xiii-xiv), 84
'Aliyyu'l-A'lá (successor of Faḍlu'lláh
al-Ḥurúfí, xiv-xv), 371, 374, 451
Alláhu Akbar, Tang-i- — (defile near
Shíráz), 291 and n.
Allesandri, Vincentio d' — (Italian
traveller in Persia, xvi), 381 n.
Almagest, 18, 502
“Alumut” (last ruler of Áq-Qoyúnlú
dynasty so called by Italians), 415
Alwand Beg b. Yúsuf Áq-Qoyúnlú
(xv-xvi), 417-18
Amán-Kúh, 176
America, 107
Ámid (Diyár Bakr), 192, 404
'Amídu'l-Mulk Ṣáḥib-Díwán (patron
of 'Ubayd-i-Zákání, xiv), 235, 238
Amín (poet contemporary with Kátibí,
xv), 494
Amíní (poet parodied by Maḥmúd
Qárí of Yazd), 352
Amínu'd-Dín. — Naṣr Mustawfí
(great-grandfather of Ḥamdu'lláh
Mustawfí of Qazwín, xiii), 87, 96;
Khwája — (minister of Shaykh
Abú Isḥáq Injú, xiv), 233; Shaykh
— (? identical with preceding),
275; — (poet parodied by Busḥáq,
probably identical with Amíní
mentioned above), 350
Amír Bey (Ottoman envoy to Úzún
Ḥasan, xv), 410
Amír Khusraw of Dihlí (poet, xiii),
108-10. See under Khusraw
Amírí, Yúsuf — (poet attached to
Báysunghur, xv), 501
Amurath, a corruption of Murád, q.v.
'Ána (in Mesopotamia), 42, 69, 81
Ana'l-Ḥaqq (“I am the Real,” i.e.
God), 195 n.
Anatolia, 371, 451
Andakán, 180
Andakhúd, 185
Andalusia, 132
Angioletto, Giovan Maria — (Italian
traveller in Persia, xv), 381 n.,
409, 411, 412, 413, 416
Angora (Anqura), Battle of — (A.D.
1402), 198, 199, 365, 370
*Anísu'l - 'Árifín (the “Gnostics'
Familiar,” by Qásimu'l-Anwár,
q.v.), 475, 482, 485
Anísu'l - 'Ashiqín (the “Lovers'
Familiar,” by Qásimu'l-Anwár,
q.v.), 475
Anísu'l-'Ushsháq (by Sharafu'd-Dín
Rámí, A.D. 1423), 462
Anjou, King René of —, 395
'Anqá (mythical bird), 136 and n.,
316 n.
Antioch (Anṭákiya), 81
Anúsharwán, Khusraw — (the Sásá-
nian, vi). See Núshírwán
Anwarí (poet, xii), 64, 118, 224, 291,
350, 510, 522
Anwár-i-Suhaylí (“Lights of Cano-
pus,” by Ḥusayn Wá'iẓ-i-Káshifí,
xv), 441, 443, 463, 504
Áq Búghá (“White Bull,” grandfather
of Shaykh Ḥasan-i-Buzurg), 171
Áq-Qoyúnlú (“White Sheep” Turk-
mán dynasty, xv-xvi), 379, 380,
381, 389, 399, 403-4, 407-9,
417, 418, 421 n., 444
Áq Shamsu'd-Dín, Shaykh — (Turkish
theologian, xv), 411
Aqṭáb (“Poles,” plural of Quṭb, a
class of the Rijálu'l-Ghayb, or In-
visible Saints), 276 n.
Arabia, Arabic, Arabs, 3-5, 32, 64,
93, 99, 132, 162, 231 n., 250 n.,
461, 467, 468 n.
Arabia Felix, 184. See Yaman
“Arabian Nights” (Alf Layla wa
Layla), 221
Arabic literature produced in Persia,
62-65
Ibnu'l-'Arabí, Shaykh Muḥyi'd-Dín
— (the great mystic, xii-xiii), 63,
127, 128, 132, 139, 446 n., 447,
484, 514
Ibn 'Arabsháh (historian, xiv), 181,
183, 185, 197 n., 198, 203, 321 n.,
355-6
Araxes (Aras) river, 187, 192, 196
Áráyish-náma (“Book of Adorn-
ment” by the poet Maḥmúd Qárí
of Yazd, xv), 352
Arbíl, 191
Archives (Paris), 10
Arcturus (Simák), 113
Ardabíl, 42, 85, 86, 362, 416, 473,
474, 482, 485, 486
Ardashír. — Bábakán (founder of
Sásánian dynasty, iii), 90 n.; —
-i-Changí (Míránsháh's harper, xiv),
195 n.; — (unidentified, xv), 494-5
Arghún (Mongol Íl-khán, A.D. 1284-
91), 26, 27-34, 37, 40, 46, 47, 163
'Árif Ḥikmat Bey (Turkish poet,
xviii-xix), 371
'Árifí (poet of Herát, xv), 438, 490,
495-7
Arik Búqá (brother of Húlágú the
Mongol, xiii), 58
Aristotle, 18, 443
Arjísh, 399
Armenia, Armenians, 54, 181, 190,
196, 201, 406, 489
Arpa, Arpagá'ún (Mongol Íl-khán,
xiv), 58-59, 171, 274 n.
Arrán, 57, 67
'Arsh-náma (“Book of the Throne,”
Persian Ḥurúfí work), 375, 450
Arzanján, 83, 188. See also Erzinján
Áṣaf (Solomon's minister), 67, 307,
308, 309
Aṣafí (poet, xv), 438, 458
'Ashára (unidentified place in Meso-
potamia), 81
Ash'arí (doctrine), 301
*Ashi' 'atu'l-Lama'át (Jámí's com-
mentary on 'Iráqí's Lama'át,
q.v.), 132-3, 444-7, 512
'Áshiq Chelebi (biographer of Turkish
poets), 369
Ashraf, Malik-i- — (xiv), 170
Ashraf-i-Namad-púsh (poet parodied
by Maḥmúd Qárí of Yazd), 352
Asia Minor, 3, 5, 53, 54, 56, 58, 71,
92, 99, 111, 127, 155, 188, 196,
357, 397, 404, 408, 479
'Asjadí (poet, xi), 65
Aṣílu'd-Dín (b. Naṣíru'd-Dín Ṭúsí,
astronomer, xiii), 48; — (judge of
Shíráz, xiv), 275, 276
Asír-Gaṛh (Burhánpúr, India), 289
“Asmurat” (Italian corruption of
Murád), 412
Asráru't-Tanzíl (al-Bayḍáwí's com-
mentary on the Qur'án, xiii), 63
“Assambei” (Italian corruption of
Ḥasan Beg, i.e. Úzún Ḥasan,
q.v.), 389, 404
'Aṣṣár (poet of Tabríz, xiv), 159, 328,
344
Assassins (of Alamut, q.v.), 6, 19, 25,
53, 66, 69, 73, 92, 154-5, 255
Ástárá, 482
Astarábád, 190, 216, 286, 355, 365,
368, 370, 388, 390, 395, 488, 489
“Astibisti” (Italian corruption of
Hasht Bihisht, “the Eight Para-
dises”), 414
Astrachan, 356
Astrology condemned, 86
Atábek (son of Shamsu'd-Dín Mu-
ḥammad Ṣáḥib-Díwán, xiii), 28,
29; — dynasty of Fárs, 92, 100,
121, 274 (see also Salgharid); —
of Luristán, q.v., 68, 92, 189
Átash-kada (“Fire-temple,” a well-
known biography of Persian poets
by Luṭf 'Alí Beg Ádhar, xviii),
111, 119, 210, 211, 216, 222, 230,
258, 274, 321 n., 331 n., 345
'Aṭá'u'lláh, Mir — of Mashhad (writer
of Bábur's time, xv-xvi), 458
Átháru'l-Bilád (“Monuments of the
Lands” by al-Qazwíní, xiii), 64-5
Athenœum (newspaper), 95 n.
Athír-i-Awmání (poet, xiii), 154, 261
Ibnu'l-Athír (Arabian historian, xiii),
88, 144 n.
Auguries from Ḥáfiẓ (tafá'ul), 311-
19
Austin (printers, of Hertford), 504 n.
Austrians (defeated by Mongols at
Liegnitz, A.D. 1241), 6
Avesta, 290 n., 317 n.
Avicenna (Shaykh Abú 'Alí ibn Síná,
x-xi), 443, 522
Avník, 192, 196
'Awáṣim, 81
'Awfí (Núru'd-Dín Muḥammad, bio-
grapher, xiii), 65
Awḥadí of Marágha (poet, xiii-xiv),
? 128, 141-6; parodied, 352
Awḥadu'd-Dín of Kirmán (poet, xiii),
65, ? 128, 139-41, 473
Awján, 166
Awrang-zíb 'Álamgír (“Great Mogul”
Emperor, A.D. 1659-1707), 391
Awtád (a class of the “Invisible
Saints”), 276 n.
Aydakán, 171
Aydín, 192
Áy Khátún (daughter of Rashídu'd-
Dín Faḍlu'lláh), 84
'Ayn Jálút (defeat of Mongols by
Egyptians at — in A.D. 1260), 19
'Ayntáb, 197
Aywának (near Ray), 194
Ayyúbí Dynasty, 408
Ázád, Ghulám 'Alí Khán — (bio-
grapher, xviii), 289
Azraqí (poet, xi), 347
Bábá Ḥusayn (murderer of 'Abdu'l-
Laṭíf the parricide in A.D. 1450),
386-7
Bábá Kúhí (Shrine of — at Shíráz),
274
Bábá Sangú (holy man of Andakhúd,
xiv), 185
Bábá-Sawdá'í (poet, xv), 438, 497, 501
Bábís, 432, 452, 465, 470
Bábur, Mírzá Abu'l-Qásim (Tímúrid,
d. 1456-7), 311, 387, 388, 390,
421 n., 429; Ẓahíru'd-Dín Mu-
ḥammad (Tímúrid, founder of the
“Great Mogul” Empire in India,
xv-xvi), 184 and note on pro-
nunciation of the name, 311 n.,
380, 391-3, 418-19, 433, 440,
453-60, 505, 507
Báburí (favourite of Ẓahíru'd-Dín
Bábur), 455
*Bábur-náma (autobiography of Ẓa-
híru'd-Dín Bábur), 391-3, 440,
453-9, 505 n.
“Babylon,” “Sultan of —,” 199, 201
Bachú Núyán (Mongol general, his
letter to the Pope), 10
Badakhshán, 388, 390, 393
Badakhshí (poet, xv), 438
Badáyi'u'ṣ-Ṣanáyi' (a work on Rhe-
toric by Mír 'Aṭá'u'lláh of Mash-
had, xv), 458
Bádghís, 179, 427
Badí'u'z-Zamán. — al-Hamadhání
(man of letters, x-xi), 139 n.; —
b. Abu'l-Ghází Sulṭán Ḥusayn
(Tímúrid prince, xv-xvi), 399, 416,
418
Badr. — (poet of Chách or Shásh in
Transoxiana, xiii), 106, 110; —
(poet satirized by Kátibí, xv),
491-2
Baghdád, 4, 20, 24, 31, 32, 33, 34,
54, 55, 60, 62, 66, 70, 78, 82, 111,
160, 161, 162, 164 n., 166, 172,
183, 191, 195 n., 196, 197, 204,
205, 206, 208, 223, 225, 226, 230,
234, 250, 257, 261, 263, 264, 284,
285, 317, 357, 361, 366, 368, 396,
399, 402, 409, 510, 511
Baghdád Khátún (daughter of the
Amír Chúbán, xiv), 54, 56, 57,
58, 170, 171
Bahádur (title assumed by the Mongol
Íl-khán Abú Sa'íd in A.D. 1318),
53
Baháristán (the “Spring-Land,” by
Jámí, xv), 258, 273, 347 n., 436,
489, 515
Bahárlú tribe, 399
Bahá'u'd-Dawla, Bahman Mírzá (Qá-
jár Prince and bibliophile, xix),
80, 100 n.
Bahá'u'd-Dín. — Juwayní (great-
grandfather of Shamsu'd-Dín Mu-
ḥammad Ṣáḥib-Díwán, xii-xiii),
20; — Juwayní (son of the above-
mentioned Ṣáḥib-Díwán, xiii), 21-
22, 29, 119; — Zakariyyá (saint
of Multán and spiritual guide of
'Iráqí, xiii), 125, 127, 174; —
Aḥmad (commonly called Sulṭán
Walad or Veled q.v., son of
Mawláná Jalálu'd-Dín Rúmí, xiii),
155; — (father of the poet Ḥáfiẓ,
xiv), 274; — Qára 'Osmán (known
as Qára Iluk, “the Black Leech,”
of the Áq-qoyúnlú, or “White
Sheep” Turkmáns, xiv-xv), 404
Bahman Mírzá, 80, 100 n. See above
under Bahá'u'd-Dawla
Bahman Sháh (of India, xv), 400
Bahrám u Gul-andám (poem by
Kátibí, xv), 487
Bakhshís (Uyghúr priests and scribes),
50, 111, 112 and n.
Abú Bakr. — (the first Caliph, vii),
74, 255 and n.; — b. Sa'd-i-Zangí
(Atábek of Fárs, xiii), 100; —
(father of Mubárizu'd-Dín, founder
of the Muẓaffarí dynasty, xiii),
162; — (son of Míránsháh b.
Tímúr, xiv-xv), 362, 399, 400
Bákú, 175, 368, 417
Bala'bakk (Baalbek), 197
Baladu'l-'Ayn, 81
Balkh, 108, 432, 456
-Balkhí, Abú Zayd Aḥmad b. Sahl —
(geographer and author of the
Ṣuwaru'l-Aqálím, one of the
sources of the Nuzhatu'l-Qulúb,
q.v.), 99 and n.
Bam, 81, 165
Bámiyán, 122
Banákat (or Fanákat in Transoxiana),
100 and n., 320 n.
Banákatí, Ta'ríkh-i- —, 100-103.
See Rawḍatu Uli'l-Albáb
Banátu'n-Na'sh (Arabic name for the
constellation of Ursa Major), 213 n.
Bang (Cannabis Indica or Ḥashísh),
150 and n., 151 and n.
Bankipore (Library and Catalogues),
108, 109 n., 259 n., 260, 287 n.,
293 n., 312 n., 317 n., 319
Banná'í (poet, xv), 438, 457, 458
Bánú Jahán (wife of Mubárizu'd-Dín
Muḥammad, xiv), 163
Báqir b. Ghiyáthu'd-Dín Kurt (xiv),
177
Barandaq (poet of Bukhárá, xv), 501
Bárbad (minstrel of Khusraw Parwíz,
vii), 267 and n.
Barbaro, Josafa — (Venetian envoy
to Persia, xv), 380, 399, 404
Barbier de Meynard, 431
Bardí Beg (xv), 381-2
Bar-Hebraeus, Abu'l-Faraj — (Chris-
tian historian and physician, xiii),
12, 18, 19 n., 25 n., 26 n., 27 n.,
48 n., 64, 106 n.
Barmak, House of —, or “Barme-
cides,” 21
Barqúq (al-Maliku'ẓ-Ẓáhir, ruler of
Egypt, xiv), 191
Bashárat-náma (Turkish Ḥurúfí poem
by Rafí'í, xv), 375, 449-50
Baṣra, 81, 85
Batnír, Massacre of — (xiv), 194
Bátú (Mongol prince, xiii), 54, 354
Ibn Baṭúṭa (Arabian traveller, xiv),
47 n., 55 n., 56 n., 58, 61, 64
Báyandarí (the “White Sheep” Turk-
mán dynasty, xv-xvi), 402, 404.
See Áq-qoyúnlú
Bayánu'l-Ḥaqá'iq (by Rashídu'd-Dín
Faḍlu'lláh, xiv), 77, 79
Báyazíd. — (of Bisṭám, saint and
mystic), 479; — b. Mubárizu'd-
Dín Muḥammad, founder of the
Muẓaffarí dynasty (xiv), 163; —
b. Sulṭán Uways of the Il-khání
or Jalá'ir dynasty (xiv), 173; — I,
known as Yildirim, the “Thunder-
bolt” (Ottoman Sulṭán, A.D. 1389-
1402), 173, 196, 198-9, 203-6,
365, 399, 400; — II (Ottoman
Sulṭán, A.D. 1481-1512), 398
(where “II” is twice erroneously
given as “III”), 418, 419, 422,
423; Khwája — (Ḥurúfí, xiv),
368
Báyazíd (Turkish frontier fortress), 188
Baybars (al-Maliku'ẓ-Ẓáhir, Sulṭán of
Egypt, xiii), 19
-Bayḍá (the Arabic name of Turbat-i-
Safíd in Fárs), 63
-Bayḍáwí, Qáḍí Náṣiru'd-Dín — (com-
mentator, historian and judge, xiii),
63, 88, 100, 101, 272 n.
Baydú (Mongol Íl-khán, A.D. 1295),
39-40
Bayhaq, 178
Bayqará (Tímúrid prince, nephew of
Sháh-rukh, xiv-xv), 427
Bayrám, Khwája — Bahárlú (of the
dynasty of the “Black Sheep” or
Qára-qoyúnlú, q.v.), 399
Báysunqur. — (Tímúrid prince, son
of Sháh-rukh, xv), 108, 366, 380,
385 and n., 386, 387, 395-6, 400,
424, 427, 438, 453, 473, 499-501;
— b. Ya'qúb (of the Aq-qoyúnlú
or “White Sheep” dynasty, circ.
A.D. 1500), 415
Bázdárí family of Qazwín, 94
Bázigha (her love affair with Joseph),
532 and n.
“Beard,” “Book of the —” (Rísh-
náma, by 'Ubayd-i-Zákání, xiv),
235, 251
Bektásh, Ḥájji — (d. A.D. 1337-8),
371-2, 374, 451
Bektáshí order of dervishes, 365,
370-5, 450-2
Belgian professors at Cambridge (A.D.
1915), 112 n., 427. See also
Faṣíḥí, Muséon
Belin (Notice sur Mir Ali-Chir…,
1861), 391, 439, 506, 508
Bell, Miss Gertrude Lowthian —
(Poems from the Divan of Hafiz,
1897), 162, 273, 286, 291, 292,
303-6, 308-11
Bengal, 286, 287, 393, 398
Bernhauer, 156
Beveridge, Mrs — (edition of Bábur-
náma, 1905), 391
Bianchi, 399
Bibliothèque Nationale (Paris), 237,
372
Bicknell, Herman — (translator of
Ḥáfiẓ, d. 1875), 283, 290, 291 n.,
302-3, 304-7, 309, 310
Bihnám (his fatal banquet at Hama-
dán, A.D. 1282), 25 n.
Bihrúz, Mírzá Dhabíhu'lláh — of
Sáwa (contemporary), 541, 542,
548
Bihzád (miniature painter, xv), 456,
459, 505
Bíjanagar, 398, 429
Birjand, 155
Bisáṭí (poet, xv), 438, 501
Bishárí (family or clan of Qazwín), 94
Bisṭám, 59, 178
Bitlís, 192
“Black Sheep” Turkmáns. See
Qára-qoyúnlú
Blochet, M. Edgar — (edition of part
of the Jámi'u't-Tawáríkh, q.v.),
74 n.
Blochmann (Persian Prosody, 1872),
514 n.
Blue Banner (Léon Cahun), 15
Blüthensammlung aus d. Morgenl.
Mystik (Tholuck, 1825), 147
Blütenkranz (Wickerhauser, 1885-8),
542
Bodenstadt (translator of Ḥáfiẓ, 1877),
303
Bohemia, 10, 102
Bombay, 231
“Bousaet,” “Boussay” (Italian cor-
ruption of Abú Sa'íd, q.v.), 61
Brahmins, 342 n.
Britain, British, 102, 183
British Museum, 367, 430, 445
Brockelmann, Karl — (Gesch. d. arab.
Litt., 1898-1902), 63 n., 64 n.,
99 n., 354, 355, 356, 357
Brockhaus (editor of Ḥáfiẓ), 299 n., 302
Broussa, 199
Buddhist, Buddhism, 44, 73
Buhlúl (rebellion of —, A.D. 1395),
193
Bukhárá, 82, 186, 188, 189, 234, 238,
432
Búlá Tímúrí (family or clan of Qaz-
wín), 94
Bulgarians, 15
Bulqán Khátún (mentioned in Rashí-
du'd-Dín's will), 28
Búqá, Amír — (mentioned in Rashí-
du'd-Dín's will), 28
Buráq (rebellion of —, A.D. 1268-9),
25
-Burda (the “Mantle-poem” of al-
Buṣírí), 363
Burgundy, Dukes of —, 395
Burhán-i-Jámí' (Persian dictionary),
351
Burhán-i-Qáti' (Persian dictionary),
351 n.
Burhání (family or clan of Qazwín),
94
Burhánpúr, 289
Burhánu'd-Dín. Qáḍí — (Turkish
warrior-poet, xiv-xv), 404; Say-
yid — (father of Mírkhwánd the
historian), 432
Burújird, 187, 190, 368
“Busech” (Italian corruption of Abú
Sa'íd, q.v.), 389, 410, 429 n.
Búshanj, 150, 175, 186
Busḥáq (Abú Iṣḥáq, parodist of
Shíráz), 159, 209, 211, 257, 299,
344-51, 353, 492
-Buṣírí (Arabic poet, author of the
Burda), 363
Bustán (of Sa'dí, xiii), 16, 354, 529
Buwayhid dynasty, 91, 522
Byzantine Empire, 205, 409
Caesarea (Qayṣariyya), 83, 85
Cahun, Léon —, 9 n., 14, 15
Cairo, 42, 196, 356, 357
Calcutta, 216
Calf, Golden —, 35, 36
Caliph, Caliphate (Khalífa, Khiláfat),
5, 62, 73, 74, 90, 91, 92, 101,
247 n. See also under 'Abbasias,
Fátimids, Umayyads
Calmucks, 398
Cambay, 398
Cambaluc (Khán-báligh, i.e. Pekin),
397
Cambridge, 112, 162, 367, 368, 373,
427, 430 n., 440, 443, 445, 496
“Caño” (name of Tímúr's wife as
given by Clavijo), 200
Caracoili, 399. See Qára-qoyúnlu
Carmathians, 451
“Carparth” (corruption of Kharpút,
q.v.), 389
Cashmere, 283. See Kashmír
Caspian Provinces and Sea, 3, 6, 15,
187, 355, 481, 482. See also
Gílán, Mázandarán
“Cassan” (Italian corruption of
Káshán, q.v.), 389
Catalonia, 102
Cathay (Khaṭá), 75, 228
Catholic church, 6
Catkins called “Willow-cats” (gurba-
i-bíd), 118 and n.
Caucasus, 7
Ceylon, 122, 398
Chabistar, or Shabistar (q.v.), 146
Chabot, J.-B. —, 31 n., 52 n.
Chách, Cháchí, 110, 262, 320 n.
Chaghatáy Khán, 66
Chaghatáy language, 391, 438. See
Eastern Turkish, Turkí
Chahár Maqála (by Niẓámí-i-'Arúḍí
of Samarqand, xii), 65, 256, 353 n.,
522 n.
Chansons de Gestes, 394
Chao (Chinese paper-money intro-
duced into Persia), 37-9
Chelebi, 479
Chess, 456-7
Chézy (translator into French of
Jámí's Layla wa Majnún, Paris,
1805), 516
Chilla (forty days' fasting and self-
discipline, in Arabic arba'ín), 125,
527 n.
China, Chinese, 37, 43, 44, 49, 64, 73,
74, 75, 77, 86, 89, 101-3, 202,
206, 228, 362, 383, 397, 398
Chingíz Khán or Qá'án (xii-xiii), 11,
12, 15, 16, 40, 43, 65, 73, 74, 103,
159, 180, 182, 185, 203, 250, 285,
364, 383
Chingíz-náma (or Sháhinsháh-náma
of Aḥmad of Tabríz, xiv), 103
Chosroes (generic name for Sásánian
king, Arabic Kisrá, Persian Khus-
raw, q.v.)
Christ, Christians, 17, 18, 19, 54, 58,
101, 116, 134, 196, 201, 259, 281,
282, 338, 342 n., 372, 467, 476
Chronograms, 58, 282, 283, 385, 386,
387, 512. This list is not ex-
haustive
Chronological Retrospect (Major David
Price, 1811-21), 196 and n.
Chúbán, Amír — (xiv), 51-56, 59, 60,
170, 171
Churches destroyed by orders of
Gházán (circ. A.D. 1295), 40
Churchill, Sidney — (rare Persian
books acquired by —), 95, 300
Clarke, Col. H. Wilberforce — (transla-
tor of Ḥáfiẓ, etc.), 299, 300, 302, 303
Clavijo, Ruy Gonzalez de — (Spanish
ambassador to Tímúr, A.D. 1404-
5), 199-201
Clement. Pope — IV, 19; Pope
— V, 49
Cologne (mentioned by the historian
Banákatí, xiv), 102
“Como” (Italian corruption of Qum,
q.v.), 389
Comneni, 407, 408-9
Compass, invention of —, 15
Constantinople, 64, 199, 201, 203,
206, 231, 257, 367, 368, 370, 399,
405, 409, 413, 419
Contarini, Ambrosio — (Venetian
envoy to Persia, xv), 380, 406 and
n., 410
Copts, era of the —, 89
Cordier, M. Henri — (edition of
Odoric of Pordenone), 61 n.
Crusades, 8
“Curlumameth” (Italian corruption
of Oghúrlú Muḥammad, q.v.),
410
Dabírán (family of Qazwín), 94
Dah Faṣl (by 'Ubayd-i-Zákání, xiv),
237, 252
Dah Waṣl (by Maḥmúd Qárí of Yazd,
xv), 352
Ḍaḥḥák (legendary tyrant of Persia),
250
Dalmatia, 6
Dámád Ibráhím Pasha (xviii), 384 n.
Damascus (Dimashq), 41, 42, 122, 128,
181, 197, 355, 356, 357, 425, 462
Dámghán, 81, 190, 368, 388
Dánishmand Bahádur (general, xiii),
176
Dante compared with Ḥáfiẓ, 292-3
Dárábjird, 356
Darband, 175
Darby (translator of Petis de la Croix's
Life of Tímúr into English, 1723),
363
Darius (Dárá). — Hystaspes, 405;
the last —, 228, 229
Ḍarráb, Sayyid Amír Ḥájji — (xiv),
164
Dáru'l-Aytám (in Shíráz), 444
Dáru'sh-Shifá (in Shíráz), 166, 355
Dáru's-Siyádat-i-Gházání (at Sí-
wás), 83; — -i-Sulṭání (at Herát),
504
Dasht, 356
Dastúr-náma (by Nizárí), 155
David's melodious voice, 500
David Comnenas, 408
Davy, Major — (xviii), 184
Dawán (in Fárs), 444
*Dawlatsháh. — (ruler of Kirmán,
xiv), 166; — b. Bakhtísháh of
Samarqand (author of the well-
known Biography of Poets, xv),
40 n., 47, 72, 108, 109 n., 111,
115 n., 118 n., 119, 141, 188, 209,
210, 211, 215, 222, 223, 224, 230,
258, 259, 262, 263, 265, 272, 273,
274, 282, 311 n., 321, 331 n., 344,
345, 346, 347, 362, 363, 382, 383-
4, 434, 436-7, 439, 453, 459,
487 n., 488, 489, 491 n., 497, 498,
499-501, 505, 508
Daylamís, 91. See Buwayhids
Deccan, 285, 464
Defrémery, 64 n.
Delhi. See Dihli
Deluge, era of —, 89
Despina. — (daughter of Michael
Palaeologus and wife of Abáqá
Khán the Mongol Íl-khán, xiii),
18; — (daughter of Kalo Joannes
and wife of Úzún Ḥasan, xv),
407
Abú Dharr, traditions of —, 514
Dhu'l-Fiqár ('Alí's sword), 467, 468
and n.
Dhu'l-Qadar (one of the nine tribes
supporting Sháh Isma'íl, A.D.
1500), 417
Dhu'l-Qadarí dynasty (xv), 401
Dieterici (editor of al-Mutanabbí),
347 n.
Dihlí, 107, 108, 181, 183, 194, 358,
391, 393
Dilshád. — Khátún (daughter of
Dimashq Khwája, q.v.), 55. 58,
171, 172, 260, 262; — Aghá
(Tímúr's wife, xiv), 186
Dimashq Khwája (son of Amír Chúbán,
xiv), 54, 55, 170
Díwa-Maḥall, 398
Díwán-i-Albisa (by Maḥmúd Qárí of
Yazd, q.v.), 351-3
*Díwán-i-Aṭ'ima (by Busḥáq of
Shíráz, q.v.), 346-51
Díwánu'n-Nasab (source used by
author of Ta'ríkh-i-Guzída), 88
Diyár Bakr (formerly Ámid), 84, 92,
192, 400, 402, 404, 406, 407, 408,
417, 418
Ḍiyá'u'd-Dín (Jámí's son), 514
Dizful, 83, 191
Dolmetsch (suggested Turkish etymo-
logy), 9 n.
Dominican archbishop of Sulṭániyya
(xiv), 54
Doqúz Khátún (wife of Húlágú Khán,
xiii), 18, 52 n.
Dorn, Bernard —, 210 n., 426
Drink, indulgence in — by Tartars,
24, 200, 391, 406; laws against —,
53, 58, 277-8
Dughlát, Mírzá Ḥaydar — (cousin of
Bábur and author of Ta'ríkh-i-
Rashídí, q.v.), 392, 453
Dulafí (clan or family of Qazwín), 94
Dur-duzd, Mawláná 'Alí — (poet
parodied by Busḥáq and Maḥmúd
Qárí), 350, 352
Ebu'ẓ-Ẓiyá Tevfíq (Abu'ḍ-Ḍiyá
Tawfíq) Bey (Turkish man of
letters and printer, xix-xx), 231
Edward King of England. — I,
11, 19; — II, 11, 12, 49
Egypt, Egyptians, 11, 19, 20, 41, 42,
44, 49, 51, 53, 54, 56, 70, 85, 86,
92, 106, 127, 162, 164 n., 170,
173, 191, 197, 199, 205, 206, 312,
329, 368, 396, 397, 399, 400, 401,
404, 405, 414, 466, 468, 469
“Elephant,” “Year of the —,” 89
Eleutherius, Pope —, 102
Elias, N. — (d. 1897), 170 n., 364 n.,
392 n.
Eliot, Sir Charles —, 433
Elliot, Sir H. — (History of India),
107, 110
Ellis, A. G. —, 174, 179 n., 430
Elphinstone (History of India), 454
Emessa. See Ḥimṣ
England, English, 6, 43, 44, 102, 107,
395
Era, Íl-khání —, 45; others em-
ployed by different peoples, 89
Erdmann, Dr Franz von —, 224, 225,
226
Erskine, W. — (historian of India),
364 n., 392 n., 393 and n., 419 n.,
454
Er-Ṭoghril (ancestor of the Ottoman
Sulṭáns), 205
Erzeroum, 188, 196, 199
Erzinján, 188, 196, 404, 408. See
also Arzanján
Ethé, Dr Hermann — (d. June 7,
1917), 68 n., 103, 302 n., 515 n.,
531 n.
Euclid, 18
Euphrates (Furát), 42, 69, 81, 84,
379, 408, 412, 511 n.
Euphuists, 461
Europe, Europeans, 89, 395
Eve (Ḥawwá), 334, 335
Evil Eye (rue or pepper burned for
protection against —), 229 n.
Facetiæ (Hazaliyyát) of 'Ubayd-i-
Zákání, q.v., 231, 238
Abu'l-Faḍl of Sáwa, Mírzá — (physi-
cian and writer, xix), 540
Faḍílat-náma (Ḥurúfí work), 450
Faḍlu'lláh. — al-Ḥusayní (author
of al-Mu'jam fí Athári Mulúki'l-
'Ajam, xiii-xiv), 68; — (author
of Jámi'u't-Tawáríkh, xiii-xiv),
see under Rashídu'd-Dín; — al-
Ḥurúfí of Astarábád (heresiarch,
xiv), 190, 365-374, 449, 451, 479;
— of Tabríz (physician to Tímúr,
xiv-xv), 202; —, Mír — (courtier
of Maḥmúd Sháh Bahmaní of the
Deccan, xiv), 285
Fahlawiyyát (poems in dialect), 352
Fákihatu'l-Khulafá (by Aḥmad ibn
'Arabshah, q.v., xiv), 356
*Fakhrí, Kitabu'l- — (xiv), 4-5
Fakhrí-i-Banákatí (historian and poet,
xiv), 100-103
Fakhrí-i-Jurjání (poet, xi), 65
Fakhru'd-Dín. Monastery of Shakh
—, 28; — Kurt, Malik — (xiv),
41, 50, 150-1, 174 n., 176; —
'Iráqí (q.v., poet, xiv), 63, 124-39,
174, 321, 344, 350, 445, 446,
512; — Abu'l-'Abbás Aḥmad-i-
Shírází (author of the Shíráz-
náma, xiv), 360-1; —, Khwája
— (correspondent of Ḥurúfís, xiv);
— 'Ajamí (Persian Muftí of Con-
stantinople, xv), 370; — 'Alí b.
Ḥusayn Wá'iẓ-i-Káshifí (poet,
preacher and biographer, xv-xvi),
441-2, 504, 509
Fakhru'l-Mulk Shamsu'd-Dawla (pa-
tron of the poet Imámí, xiii), 117,
118 and n.
Fál-náma (table for taking auguries),
235, 312-15
Falconer, Forbes —, 516, 523 n., 527
Fání (Persian takhalluṣ of Mír 'Alí
Shír Nawá'í, q.v.), 505
Faqr-náma (Ḥurúfí work), 450
Faráh, 175, 186
Faraju'lláh (son of the Ṣáḥib-Díwán
Shamsu'd-Dín Muḥammad-i-Ju-
wayní, xiii), 29
Abu'l-Faraj, Gregorius — b. Ahrún
(physician and historian). See
Bar Hebraeus
Akhú Abi'l-Faraj of Zanján (saint,
xi), 426 and n.
Farghána, 380, 393, 418
Farhád, 328, 329, 547
Farhádjird, 178
Farhang-i-Anjuman-árá-yi-Náṣirí
(Persian lexicon by Riḍá-qulí
Khán, xix), 481 n.
Ibnu'l-Fáriḍ, 'Umar — (Egyptian mys-
tical poet, xii-xiii), 133, 514, 548
Faríd-i-Aḥwal (“Squinting Faríd,”
poet, xiv), 154
Farídu'd-Dín. — 'Aṭṭár (mystical
poet, xiii), 88, 344, 350, 352, 435,
479, 505; Qáḍí — (envoy of
Báyazíd “the Thunder-bolt” to Tí-
múr), 205; — Aḥmad b. Sa'du'd-Dín
at-Taftázání. See under Aḥmad
Farmán-Khánd (daughter of Rashí-
du'd-Dín Faḍlu'lláh, xiv), 84
Farrukh (ode of Ḥáfiẓ addressed to
—), 301
Farrukh Yasár (king of Shírwán, c.
A.D. 1500), 417
Farrukhí (poet, xi), 65
Fárs, 20, 73, 83, 101, 119, 160, 163,
165, 168, 186, 188, 189, 190, 191,
206, 226, 237, 272, 274, 275, 276,
277, 284, 285, 317, 344, 356, 357,
381, 385, 387, 389, 397, 402, 406,
410, 444
Fárs-náma-i-Náṣirí, 162, 165 n.,
168 n., 274 n., 275 n., 357 and n.
Fáryáb, 175
Faryúmad, 212, 215
Fasá (in Fárs), 168
Faṣíḥí of Khwáf (author of the rare
Mujmal, or Compendium of his-
tory and biography), 28 n., 29,
40 n., 67 n., 112 and n., 150 and
n., 151-2, 174 and n., 195 n.,
210 and n., 211, 214-15, 224,
230, 282 n., 283, 354 n., 365,
424 n., 425, 426-8
Fatḥ-ábád, Garden of —, 83
Fatalism (Ḥáfiẓ charged with —),
301 and n.
Fatḥ-'Alí Sulṭán b. Imám-qulí Khán,
318-19
Abu'l-Fatḥ Ibráhím b. Sháh-rukh
(d. A.D. 1434-5), 385 n.
Fátiḥatu'sh-Shabáb (Jámí's first Dí-
wán, compiled in A.D. 1479-80),
515
Fáṭimid Caliphs, 92, 154
-Fawá'idu'ḍ-Ḍiyá'iyya (Arabic gram-
mar compiled by Jámí for the use
of his son), 514
Fayḍ-náma (Turkish Ḥurúfí work),
450
Ferté, M. —, 231, 235
Filwágúshán (clan or family of Qaz-
wín), 94
Fiott-Hughes (collector of Oriental
MSS.), 225
Firáq-náma (by Salmán-i-Sáwají,
xiv), 261
Firdawsí, 65, 89, 95, 104, 108, 224,
259, 316 n., 348, 350, 385, 510,
532, 541. See also Sháh-náma
Fire-arms, invention of —, 14
Fire-worshippers. See Gabr, Guebre,
Magian, Zoroastrian
Firídún Bey (Aḥmad Firídún Tawqí'í,
Turkish writer and official, com-
piler of a great collection of State
Papers known as Munshá'át, xvi),
203-6, 398 and n., 400, 401 and
n., 407, 409-11, 422-3
Firishta, Muḥammad Qásim — of
Astarábád (historian of India), 286
Firishta-záda ('Abdu'l-Majíd b. Fi-
rishta 'Izzu'd-Dín, Ḥurúfí heresi-
arch and author of the 'Ishq-náma),
371, 451
Fírúzábád (in Fárs), 357
-Fírúzábádí, Abú Ṭáhir Muḥammad
— (lexicographer, xiv-xv), 357-8
Fírúz-Kúh, 175, 193, 368
Fish supporting the earth (máhí or
samak), 113
FitzGerald, Edward —, 304, 516,
523, 524, 526
Fitzwilliam Museum, Cambridge, 162,
360
Fleischer, 156, 328
Florence, 292
Florin, Turkish —, 423 and n.
Flügel, 88 n., 367 n.
Forbes, Duncan —, 529
“Four” (i.e. the Four Elements), 248
France, French, 6, 9, 10, 395
Franciscan envoys to Mongol court,
19
Franks, 73, 74, 101, 200, 205. See
also Europeans
Frazer, Sir J. G. —, 474
Friesland, 6
Fuḍúlí (Fuẓúlí, Turkish poet of Bagh-
dád, xvi), 441
Furúghí (Muḥammad Ḥusayn Khán
Zuká'u'l-Mulk, contemporary Per-
sian poet and historian), 383
Fuṣúṣu'l - Ḥikam (by Shaykh Mu-
ḥyi'd-Dín ibnu'l-'Arabí, q.v.),
63, 127, 446, 513
Gabr (Guebre), 38, 39, 541. See also
Magians, Zoroastrians
Ganja, 122, 326 n., 535, 536
Ganj-náma (Turkish Ḥurúfí book),
450
Gantin, M. Jules — (editor of Ta'ríkh-
i-Guzída), 94
Garm-sír, 52
Gawhar Shád Khátún (or — Áqá, xv),
388, 389, 410, 428
Gaykhátú (Mongol Il-khan, A.D. 1291-
5), 31, 37-9, 43, 163
Gayl (Gêl, Gíl), 480, 481
Gedik Aḥmad Pasha (tutor to the
Ottoman Prince Muṣṭafá, xv), 411
Gêl. See above under Gayl
Genoa, 201
Geoffrey de Langley (English envoy
to Gházán's court), 44
Georgia, Georgians, 9, 85, 160, 188,
190, 192, 197, 199, 362, 406, 409,
414, 503
German, Germany, 6, 542; German
Emperor, 107 n.
Gharjistán, 175
Ghaza (Egypt), 19
Gházán (Mongol Íl-khán, A.D. 1295-
1304), 17, 27, 40-46, 47, 48, 69,
70, 72, 73, 74, 76, 82, 83, 84,
101, 104 n., 163, 176, 275, 361
Gházániyya (suburb of Tabríz), 46,
70
Gházán-náma (by Aḥmad of Tabríz,
xiv), 103
Abu'l-Ghází Sulṭán Ḥusayn b. Man-
ṣúr b. Bayqará (Tímúrid prince,
xv-xvi), 380, 390-1, 395, 396,
399, 400, 410, 412, 418, 421-2,
430-1, 433, 434, 436, 439-40,
443, 453, 455-9, 487 n., 505, 506,
517
Ghazna, House of —, 73, 74, 91, 380
-Ghazzálí, Shaykh Muḥammad — (xi-
xii), 479; Shaykh Aḥmad —,
135 n.
Ghibellines, 399
Ghiyáthu'd - Dín. — Muḥammad
Sám (king of Ghúr, d. A.D. 1202),
174, 179; — Kurt ruler of Herát
(d. A.D. 1329), 55, 57, 176-7,
179; — Pír 'Alí Kurt (grandson
of the preceding), 57, 179, 186; —
(Muḥammad b. Rashídu'd - Dín
Faḍlu'lláh (minister and patron of
letters, put to death in A.D. 1336),
56-7, 58-9, 71, 83, 84, 87, 103,
226, 261-2; — Ḥájji Khurásání
(ancestor of the Muẓaffarí dynasty,
xiii), 162; — b. Sulṭán Iskandar
(king of Bengal and correspondent
of the poet Ḥáfiẓ, xiv), 286-7;
Amír — (Ḥurúfí poet), 373; —
Naqqásh (xv), 397
Ghúch Ḥusayn b. Amír Chúbán (xiv),
170
Ghulám 'Alí Khán Ázád (author of
the Khizána-i-'Ámira, xviii), 289
Ghúr, 152, 175, 176; kings of —,
91, 179
Ghurí, Amír — (Sarbadár, xiv), 180
“Giansa,” 389. See Jahánsháh
Gibb, E. J. W. — (Turkish scholar,
d. 1901), 156, 210 n., 354, 368 n.,
369, 370, 392, 399 n., 404 n., 422,
423, 426, 441 n., 449, 450, 532
Gibbon (author of the Decline and
Fall), 202-3
Gibbons, Professor H. A. —, 198,
401 n.
Gílán, Gíl, 49, 416, 429, 473, 479,
481, 482. See also Caspian pro-
vinces, Gayl
Gird-i-Kúh (stronghold of the Assas-
sins), 368
Gobineau, le Comte de —, 103, 425
de Goeje, 88 n., 99 n.
Gog, 16
Golden Horde, 57, 354
Gomez de Salazar (member of Spanish
mission to Tímúr, xv), 199
Gonzalez de Clavijo (Spanish ambas-
sador to Tímúr), 199-201. See
Clavijo
Gothland, 6
Gottwaldt, 88 n.
Government service to be avoided, 28
Graf (editor of Sa'dí's Bustán), 16 n.,
529 n.
Greece, Greek, 3, 89, 405
Gregory X, Pope —, 19
Griffith, R. T. H. — (translator of
Jámí's Yúsufwa Zulaykhá), 516, 531
Gúdarz (rebel at Sírján, xiv), 192
Guebre (gabr), 38, 39, 541. See also
Magians, Zoroastrians
Guelphs, 399
de Guignes, 382 n.
Guillaume d'Ada (archbishop of
Sulṭániyya, xiv), 54 n.
Gujarát, 318, 398
Gulandám, Muḥammad — (compiler
of the Díwán of Ḥáfiẓ), 272, 283
Gulbarga, 398
Gulistán (of Sa'dí), 16 n., 401 n.,
436, 515
Gulistán (place in Caucasia), 417
*Gulshan-i-Ráz (“Rose-garden of
Mystery”), 146-9, 300, 471 n.
Gurgán, 190, 355, 390. See also
Astarábád, Jurján
Gurjistán (Georgia, q.v.), 188
*Gúy u Chawgán (“Ball and Polo-
stick,” a poem by 'Árifí, xv), 495-7
Habíb-i-'Údí (favourite of Míránsháh
put to death by Tímúr), 195
Ḥabíb, Mirzá — of Iṣfahán (xix),
231, 257, 346, 351
Ḥabíbu's-Siyar (history by Khwánd-
amír, xvi), 39 n., 40 n., 41, 60 n.,
171 n., 174, 258, 264, 273, 282 n.,
283, 331 n., 353 n., 354, 366, 385,
389, 421, 428 n., 429, 430 n., 432,
434, 460, 488 n., 503, 505
Ḥadíqatu'l-Ḥaqíqat (by Saná'í of
Ghazna), 141
Ḥadítha, 81
Hadiyya Malik (daughter of Rashí-
du'd-Dín Faḍlu'lláh), 84
Ḥáfiẓ. Muḥammad Shamsu'd-Dín
— of Shíráz (the poet, xiv), 108,
159, 161, 166, 170, 188-9, 207,
209, 211, 225, 238, 243, 258,
259 n., 260, 269 n., 271-319, 320,
325, 348, 350, 352, 354, 356, 357,
435, 444, 495, 498, 508, 510, 544,
548; tomb of — (Ḥáfiẓiyya),
311, 318-9; — b. Ghiyáthu'd-Dín
Kurt (xiv), 57, 117-8; — Abrú
(historian, xv), 424-6, 430; —
(minstrel of Shíráz), 328; Darwísh
— (copyist, xv), 225
*Haft Awrang (the Sab'a, Septet, or
“Seven Thrones” of Jámí, xv),
515, 516
Haft Birádarán (the “Seven Bro-
thers,” the constellation of the
Great Bear),” 213 n.
*Haft Iqlím (the “Seven Climes,” a
geographical and biographical work
by Amín Aḥmad-i-Rází), 111, 141,
142, 153, 210, 211, 216, 222, 223,
230, 258, 274, 331 n., 345, 362, 363
Haithon (Armenian historian), 25 n.
*Ibn Ḥajar al-'Asqalání (Inbá), 367
*Ibnu'l-Ḥájib (Arabic grammarian,
author of al-Káfiya), 514
Ḥájji Beg b. Amír Chúbán (xiv), 170
Ḥájji Khalífa (Turkish bibliographer,
author of the Kashfu'ẓ-Ẓunún),
88 n., 367 n.
Hakluyt Society, 6 n., 8, 381, 399 n.,
404 n., 405 n., 407, 416 n.
Ḥalláj (wool-carder). See Busháq
(Abú Isḥáq) of Shíráz, who fol-
lowed this trade
Ḥál-náma (“the Book of Ecstasy”)
of 'Árifí, 495-7. See also Gúy
ú Chawgán
“Halul,” 413. See Khalíl, of which
this is an Italian corruption
Ḥama (in Syria), 197
Hamadán, 25, 39, 69, 85, 125, 193,
403, 424
Ḥamdu'lláh Mustawfí of Qazwín (his-
torian and geographer), 56, 87-100,
224, 231 n.
Ḥamídí dynasty, 401
von Hammer, 68, 156, 347 n., 436
Hammer-Purgstall, 147, 401 n.
Ḥamza b. Qára 'Oṣmán ('Uthmán)
Áq-qoyúnlú (xv), 404
Ḥanafí. — sect, 46, 50, 97, 98; clan
or family of Qazwín, 94
Ḥanbalí sect, 301 n.
Ḥaqíqat-náma (Turkish Ḥurúfí book),
450
Ḥaqqu'l-Yaqín (by Maḥmúd Shabis-
tarí, xiv), 149-150
Ḥaramayn, Sulṭánu'l- — (title as-
sumed by Egyptian rulers, xiv), 205
Harqadáq (Mongol general, xiv), 48
Hartmann, 516
Hárún. — ar-Rashíd ('Abbásid Ca-
liph, ix), 21; Sharafu'd-Dín — b.
Shamsu'd-Dín Muḥammad Ṣáḥib-
Díwán (xiii), 20-21
Ḥasan. The Imám — b. 'Alí b. Abí
Ṭálib (vii), 90, 91; Shaykh — b.
Ḥusayn Jalá'ir or Ilkání (Il-Khání)
called Buzurg (“the Great,” d.
A.D. 1356), 54, 55, 59, 60, 170-2;
208, 260, 261, 262, 264;
Shaykh — b. Tímúrtásh b. Chúbán
called Kúchak (“the Little,” d.
A.D. 1343), 59, 60, 170-2; b.
Uways b. Shaykh — i-Buzurg
(killed A.D. 1382), 172, 320; — b.
'Alí Beg b. Qára 'Osmán ('Uth-
mán) Báyandarí or Áq-qoyúnlú
(A.D. 1453-77), 402, 403; see
Úzún Ḥasan; — ['Alí] b. Jahán-
sháh (xv), 402, 403, 408, 409, 410;
—i-Ṣabbáḥ (founder of the Assas-
sins, q.v., xi), 66; Amír — of
Dihlí (poet, xiv), 106, 108, 293,
350, 352, 491, 498; Shaykh-i-
Júrí (xiv), 211-12; Sayyid — of
Tirmidh (parodied by Maḥmúd
Qárí of Yazd), 352; Khwája —
and Shaykh — (correspondents of
Ḥurúfís, xiv), 368; Ḥájji Mírzá
— (author of Fárs-náma-i-Náṣirí,
xix), 162
Hasht Bihisht (a garden near Tabríz,
the “Astibistí” of the Venetian
travellers), 414
Hátifí (nephew of Jámí and poet, xvi),
459
Ḥátim-Ṭá'í, 276, 383
Ḥaydar-i-Ṣafawí, Shaykh — (xv), 407,
414, 416, 417 n.
Ḥaydar of Shíráz (poet, xiv), 223-4
Ḥaydarábád codex of the Bábur-
náma, 391
Hazárasp dynasty in Luristán, 37
Hebrews. See Jews
Henry the Pious, Duke of Silesia, 6
Herát, 41, 49, 50, 55, 57, 115, 152,
161, 163, 173, 175, 176, 178, 179,
180, 186, 208, 210, 354, 355 n.,
362, 366, 380, 382, 384, 387, 388,
390, 393, 397, 402, 418, 421, 422,
424, 425, 427-32, 455, 457-9, 462,
464, 473, 488, 500, 501, 503, 506, 507
Hertford (Oriental printing at —),
443, 444
Hiawatha, 523
Hidáyat (takhalluṣ of Riḍá-qulí Khán
Lálá-báshí, xix), 432. See Riḍá-
qulí Khán
Hidáyat-náma (Persian Ḥurúfí book),
450
Hilálí (poet, xv-xvi), 459
Ḥims (Emessa), 41, 197
Hindús, 193
Hindusháh (poet, xiii), 22
Ibn Hishám (biographer of the Pro-
phet), 88
Ḥiṣn Kayf (fortress), 408
Hít, 81
Horn, Dr Paul —, 107 n.
Houtum-Schindler, Sir Albert — (d.
1916), 80, 100 n., 150 n., 162,
210 n., 360, 426, 430, 474
Howorth, Sir Henry — (History of the
Mongols), 13-14, 15, 18 n., 19 n.,
21, 25 n., 26 n., 34 n., 41 n., 42 n.,
44, 45, 58 n., 60, 61 n., 177 n.
Huart, M. Clément —, 365, 375, 449,
450, 462
Húlágú (Mongol Íl-Khán, xiii), 15,
17, 18, 19, 20, 39, 40, 58, 59, 60,
66, 69, 74, 162, 171, 175, 250, 251
Húlájú (Mongol prince put to death
by Arghún, xiii), 33
Ḥulwání (clan or family of Qazwín), 94
Humám, Humámu'd-Dín. — son
of Rashídu'd-Dín Faḍlu'lláh (xiii),
84; Mawláná — (contemporary of
above-mentioned Rashíd), 28; —,
or Humámí, of Tabríz (poet, xiii-
xiv), 152-4, 329, 352
Ḥumayrá ('Á'isha, the Prophet's wife,
so called), 320
Humáyún (“Great Mogul” Emperor
of India, xvi), 391, 393, 418, 419
Humáy wa Humáyún (poem by
Khwájú of Kirmán), 226
Hungary, Hungarians, 6, 9
Hurmuz, 47, 193, 238, 285, 290, 397
Ḥurr b. Yazíd-Riyáḥí, 87
Ḥurúfísect (xiv), 190, 365-75, 449-52,
475, 478, 479
Ḥusayn. The Imám — b. 'Alí Ṭálib
(vii), 256, 441, 449, 510; — b.
Manṣúr al-Ḥalláj (mystic, x), 195
and n.; — b. Amír Chúbán (xiv),
54; Amír — (general of Abú Sa'íd
the Mongol, xiv), 52; — b. Áq-
Búghá b. Aydakán-i-Jalá'ir (or
Ílkání (father of Shaykh Ḥasan-
i-Buzurg, q.v., xiv), 171; — b.
Uways-i-Jalá'ir (killed A.D. 1382),
172; Sulṭán — (Tímúr's rival),
185; Shaykh — Júrí (xiv), 178-9;
Abu'l-Ghází Sulṭán — b. Manṣúr
b. Bayqará (Tímúrid prince, xv),
see supra, s.v. Abu'l-Ghází;
— Kiyá (Ḥurúfí correspondent,
xiv), 368; — Beg Shámlú (coun-
sellor of Sháh Isma'íl the Ṣafawí,
A.D. 1500), 417; — Wá'iẓ-i-Káshifí
(man of letters, xv), 434, 438, 441-3,
463, 503-4; — 'Údí (musician to
Mír 'Alí Shír Nawá'í, xv), 505
Ḥusayní, Amír — of Khurásán (ques-
tioner of Maḥmúd-i-Shabistarí,
xiv), 147
Ḥusn u 'Ishq (“Beauty and Love,” a
poem by Kátibí, xv), 487
Hyde, Thomas — (xviii), 303
Hyrcania, 390. See Astarábád,
Gurgán, Jurján
Ibnu'l-Athír (Arab historian, xiii), 6,
12, 88, 144 n.
Ibráhím. Shaykh Ṣadru'd-Dín —
al-Ḥamawí (xiii), 40; Shaykh Ibrá-
hím al-Juwayní (xiii), 40 n.;
Khwája — b. Rashídu'd-Dín Faḍ-
lu'lláh (xiv), 52, 71, 83, 84, 86;
Mírzá — Sulṭán b. Sháh-rukh
(xv), 364, 387, 500; — b. 'Alá'u'd-
Dawla b. Báysunqur (xv), 388;
Sulṭán — Lódí of Dihlí (xvi), 393;
— (brother of Sháh Isma'íl-i-Ṣa-
fawí, A.D. 1500), 416; Amír
Shaykh — of Shírwán (xv), 488
Iconium, 63, 127. See also Qonya
Ídájí, Sulṭán — (put to death, A.D.
1291), 33
Idol-temples destroyed in Persia by
Gházán (A.D. 1295), 40
'Ídu'l-Fiṭr, 349 and n.
Iftikhárí, clan or family of Qazwín, 93
Iftikháru'd-Dín, Malik Ṣa'íd — Mu-
ḥammad b. Abú Naṣr (xiii), 93, 115
Íj (place in Fárs), 356, 357
Ikhtiyáru'd-Dín, castle of —, 366
Íldaci or Ildonchi, Thomas — (Mon-
gol envoy to Edward II in A.D.
1307), 11 and n., 49
Íl-Kháns. This title is properly ap-
plied to the Mongol successors
of Húlágú Khán, whose history
is contained in ch. i (1-61), but it
is also sometimes applied to the
dynasty founded by Shaykh Ḥa-
san-i-Buzurg, more correctly
called Jalá'ir or Ílkání (170-3).
The references to the former are:
15, 17, 18, 20, 27, 44, 45, 49, 50,
58, 71, 74, 83, 87, 92, 172, 205;
to the latter: 160, 161, 170-3,
208, 260, 261, 262, 401. On the
forms Il-Khání and Ílkání see
especially 171; but it is to be
noted that in the received text of
Ḥáfiẓ (ed. Rosenzweig-Schwan-
nau, vol. iii, p. 8) the former title is
applied to the grandson of Shaykh
Ḥasan-i-Buzurg
Ilminsky (editor of the Bábur-náma),
391
'Imádu'd-Dín. — Faqíh (“the Juris-
consult,” poet of Kirmán, xiv),
159, 209, 211, 258-9, 280, 281, 325,
348, 350, 352; — Nasímí (Nesímí,
the Turkish Ḥurúfí poet, xiv-xv),
368. See Nasímí
Imáms, the Twelve — (vii-ix), 91.
See also under 'Alí, Ḥasan,
Ḥusayn, etc.
Imám-qulí Khán, 318
'Imárat-i-Túqchí (Iṣfahán), 368
Ínál (old Turkish name), 120, 121 and
n.
-Inbá (of Ibnu'l-Ḥajar, xiv-xv), 367
India, Indians, 3, 44, 64, 73, 74, 83,
85, 89, 101, 106, 107, 108, 111,
125, 127, 128, 174, 181, 182, 183,
184, 193, 194, 272, 284, 302, 318,
357, 380, 383 n., 393, 397, 398,
419, 420, 423, 429, 433, 442, 461,
466, 468, 498, 504, 335, 536, 540
Indian hemp (Bang, Ḥashísh), 150
and n., 151 and n.
Indian Mutiny, 183 n., 380, 391, 420
Indus, 4, 175, 193, 194, 393
Injú, Shaykh Abú Isḥáq — (xiv), 163,
164-5, 166, 225, 226, 230, 231,
233 n., 235, 237, 274, 275, 290,
357
“Institutes” (Tuzúkát) of Tímúr, 183,
202, 361 n.
Iouldouchi, Thomas —, 11, 49. See
above s.v. Ildaci
Iram, 525
Iranchin (Mongol officer, xiv), 52, 53
'Iráq, 20, 21, 160, 168, 173, 191, 204,
225, 317, 325, 364, 368, 385, 387,
389, 397, 398, 402, 409, 410, 418,
464, 466, 468
'Iráqí, Fakhru'd-Dín — (poet), 63,
124-39, 174, 321, 344, 350, 445,
446, 512
Ireland, Irish, 44, 102, 107
Írín (place near Ray), 265
'Ísá. Sulṭán — (governor of Márdín,
xiv), 192; — brother of the Otto-
man Sulṭán Muḥammad I, 401.
See also Jesus
Isen-búqá (Mongol officer, xiv), 52
Iṣfahán, 15, 22, 37, 81, 82, 119, 141,
160, 161, 165, 168, 169, 181, 188,
190, 208, 274, 331, 344, 360, 364,
368, 384, 389, 402, 410, 416, 489
Isfandiyárí dynasty, 401
Isfará'in, 186, 497, 503
Isfizár, 175, 176
Isḥáq Efendi (author of the Káshifu'l-
Asrár, xix), 371, 450
Abú Isḥáq. — b. Sulṭán Uways b.
Sháh Shujá' Muẓaffarí (slain by
Tímúr, A.D. 1393), 169; Shaykh
— Injú (xiv); see above s.v. Injú;
— Aḥmad b. Yá-Sín (historian of
Herát), 174, 431; — of Shíráz
(gastronomic poet, xiv); see above
s.v. Busḥáq; — Ibráhím (saint
of Kázarún), 226
'Ishq-náma (Persian Ḥurúfí book by
Firishta-záda, q.v.), 371, 450, 451
Iskandar. — b. 'Umar Shaykh Mírzá
(Tímúrid, xv), 344, 345, 366; —
b. Qára Yúsuf Aq-qoyúnlú (xv),
382, 400, 401, 402, 404, 489. See
also Alexander the Great
Iskandar-náma (Ḥurúfí poem), 449
Islám, 4, 8, 11, 17, 31, 32, 40, 43, 44,
46, 48, 49, 73, 78, 93
Isma'íl, Sháh — Ṣafawí (A.D. 1500),
315, 316, 379, 380, 381, 400, 407,
414, 415, 416, 417-19, 434, 458,
459, 507
Isma'íl 'Alí (Indian copyist, xix), 154
Isma'ílí sect, 53, 73, 74, 154. See also
Assassins
'Iṣmat of Bukhárá (poet, xv), 352,
353, 501
Iṣṭahbánát (in Fárs), 331
Iṣṭakhr (in Fárs), 414, 416
Istiwá-náma (Persian Ḥurúfí poem),
373, 450
Istiẓháru'l-Akhbár (one of the sources
of the Ta'ríkh-i-Guzída), 89
Italy, Italians, 381, 395, 399, 405,
414. See also Venetians
Iyás b. Mu'áwiya, 255
Izníq, 369
'Izzat Malik (wife of Shaykh Ḥasan-
i-Kúchak, xiv), 60
'Izzu'd-Dín. — Muẓaffar (minister
responsible for introducing paper
money into Persia, A.D. 1294), 38;
— 'Umar-i-Marghiní (minister,
xii-xiii and ancestor of Kurt dy-
nasty), 174, 175; Malik — (ruler
of Luristán, xiv), 187, 192, 368;
— Shír (xv), 401
Jacob, 413, 414, 415. See Ya'qúb
Ja'far. — b. Abí Ṭálib-Ṭayyár (vii),
144 and n.; — Ṣádiq (Imám, viii),
440; — of Tabríz (calligraphist,
xv), 395, 499
Jahángír. — b. Tímúr (xiv), 381;
— (Mogul Emperor of Dihlí, xvii),
273, 319, 391; — b. 'Alí Beg b.
Qára 'Osmán ('Uthmán) Áq-qoy-
únlú (xv), 404, 407, 408
Jahán-gushá, Ta'ríkh-i- — (by 'Alá-
'u'd-Dín 'Aṭá Malik-i-Juwayní,
xiii); see under Ta'ríkh
Jahán Khátún (satirized by 'Ubayd-i-
Zákání, xiv), 233 n.
Jahán-náma (one of the sources of the
Nuzhatu'l-Qulúb), 99
Jahánsháh b. Qára Yúsuf Qára-
qoyúnlú (xv), 387-9, 400-3, 406,
408-10, 412
Jalá'ir family and dynasty, 54, 59, 60,
160, 161, 166, 170-3, 187, 191,
260, 284, 320, 399. See also Íl-
khání (Ílkání)
Jalál. — i-'Adudí (poet, xiv), 159,
344, 350, 352; Khwája — [or
Jalálu'd-Dín] b. Rashídu'd-Dín
Faḍlu'lláh (xiv), 82, 84; — -i-
Khwárí (poet), 65; — i-Ṭabíb
(poet), 65, 159, 344, 350, 352
Jalálu'd-Dín. — Mankobirní Khwá-
razmsháh (xiii), 12, 66; — Sim-
nání (minister to Arghún, put to
death in A.D. 1289), 31; — Kay-
Qubád b. 'Alá'u'd-Dín Kay-Qubád
Seljúq of Rúm (xiii), 83; Khwája —
b. Rashídu'd-Dín Faḍlu'lláh (xiv),
82, 84; Mawláná — Rúmí (author
of the Mathnawí, q.v.), 105, 106,
111, 139, 140, 155, 217, 302, 344,
350, 445, 479, 484, 514, 548; —
Manṣúr-i-Muẓaffarí, 163 (see also
infra, s.v. Manṣúr); Mawláná —
b. Ḥusám of Herát (contemporary
of 'Ubayd-i-Zákání), 257; Khwája
— (patron of Ḥáfiẓ), 292; —
Dawání (philosopher, xv), 389,
398, 423, 442-4; Mawláná —
Isḥáq of Samarqand (xiv-xv), 428
Jám (town in Khurásán), 175, 435,
473, 507
Jám-i-Jam (poem by Awḥadí of Mará-
gha, xiv), 141
Jámí, Mullá Núru'd-Dín 'Abdu'r-
Raḥmán (poet, xv), 124, 125, 132,
133 n., 139 n., 140, 141 n., 258,
261, 273, 283, 320, 321 n., 331,
347 n., 395, 398, 399 n., 422-3,
426 n., 434, 435-6; 437, 440,
445-8, 457, 459, 461 n., 463, 475,
486, 496, 497, 503, 505, 506, 507-
548
Jamálu'd-Dín. Shaykh — (xiii),
35, 36 and n.; — Dastajirdáni
(minister of Baydú, A.D. 1295),
39, 41; — Sháfi'í doctor of Bagh-
dád (xiv), 70; — Abu'l-Qásim of
Káshán (historian cited in Ta'ríkh-
i-Guzída), 88; — Muḥammad b.
Ḥusám (poet, xiv), 177; — (poet
parodied by Maḥmúd Qárí of
Yazd), 352
Jámi'-i-Mufídí (monograph on the
town of Yazd), 360, 362, 464
Jámi'u't-Taṣáníf-i-Rashídí (xiv), 77
and n.
Jámi'u't-Tawáríkh (by Rashídu'd-
Dín Faḍlu'lláh, author of the pre-
ceding work), 12, 17, 44 n., 49,
67, 68, 72-5, 89
Jamshíd. — or Jam (the Yima of
the Avesta, a legendary Persian
demi-god or king), 151, 290, 317;
— Mawláná, Ghiyáthu'd-Dín —
(astronomer, xv), 386, 502; —
(unidentified), 494
Jamshíd u Khurshíd (by Salmán-i-
Sáwají, xiv), 261
Jání Beg Khán (of the Golden Horde,
xiv), 354
Jarbádhaqání, Abú Sharaf — (trans-
lator of al-'Utbí's Kitábu'l-Ya-
míní), 88 and n.
Jarún, 397
Java, 398
Jawáhiru'l-Asrár (of Ádharí), 259;
— of Kamálu'd-Dín Ḥusayn b.
Ḥasan of Khwárazm (commentary
on the Mathnawí), 444-5
Jawáhiru't-Tafsír (larger commen-
tary on the Qur'án by Ḥusayn
Wá'iẓ-i-Káshifí, xv), 442
Jawharí, Ṣadru'd-Dín Muḥammad —
(parodied by Busḥáq and Maḥmúd
Qárí), 350, 352
Jáwidán-i-Kabír (by Faḍlu'lláh al-
Ḥurúfí), 367-9, 449 (where Jáwí-
dán-náma is a mistake for the
above title), 450-2
Jaxartes (river), called by the Arabs
Síhún, 202
-Jazíra (Mesopotamia, q.v.), 368
Jedda, 398
Jerusalem, 99, 357
Jesus Christ ('Ísa'l-Masíḥ), 298
Jews, 17, 31-6, 39-40, 47, 49, 69, 71,
73, 74, 89, 101, 194, 251, 372;
Society for the propagation of
Christianity amongst the —, 346
“Jex” (Italian corruption of Yazd,
q.v.), 389
Jibba (place), 81
Jinn, 317 n.
Johan-Yokhnan-Úng (origin of “Pres-
ter John”), 11 n.
John XXII, Pope — (A.D. 1322), 54
Jones, Sir William —, 303, 304
Joseph, 263. See Yúsuf
Juḥá (a celebrated wit or jester), 254,
255
Junayd, Shaykh — (Ṣafawí, grand-
father of Sháh Isma'íl), 414
Jurján (province of Persia), 355, 390.
See Astarábád, Gurgán
-Jurjání, -Sayyidu'sh-Sharíf (xv), 159,
276 n., 353, 355, 370
Júshkab (Mongol noble executed), 33
Juwayní (family), 20-24; 'Alá'u'd-
Dín 'Aṭá Malik-i- — (author of
the Ta'ríkh-i-Jahángushá, q.v.),
10, 11 n., 12, 17
Ka'ba, 32, 89, 321, 492 n.
Kabíru'd-Dín b. Fakhru'd-Dín 'Iráqí
(xiii), 127, 128
Kábul, 86, 175
“Kábulí thief,” Khwájú of Kirmán so
called, 224
Káfiristán, 193
Káfiya (of Ibnu'l-Ḥájib), 514
Kajaḥání, Shaykh —, 264
Kalát-i-Nádirí, 152 n., 186 (?)
Kalíla wa Dimna (Book of —), 94
(translated into Mongolian); 111
(versified by Qáni'í, xiii); 463,
504. See also Anwár-i-Suhaylí
Kalo Joannes (last Christian Emperor
of Trebizond, xv), 407, 408
Kamál of Khujand (poet contem-
porary with Ḥáfiẓ, xiv), 159, 209,
211, 320-30, 331-2, 350, 352, 435,
491, 498. See also under the next
heading
Kamálu'd-Dín. Khwája — of Síwás
(correspondent of Rashídu'd-Dín
Faḍlu'lláh, xiv), 84; — Isma'íl of
Iṣfahán (poet, xiii), 261, 327 n.,
352, 522; — Ḥusayn (satirized by
'Ubayd-i-Zákání, xiv), 238; —
of Káshán (poet parodied by
Busḥáq), 350; — Ghiyáth al-Fársí
of Shíráz (accused of plagiarism by
Kátibí), 491; Khwája — (corre-
spondent of Ḥurúfís, xiv), 368;
— 'Abdu'r-Razzáq (author of the
Maṭla'u's-Sa'dayn, q.v.), 389,
428-30; — Ḥusayn Gázargáhí
(pseudo-Ṣúfí and poetaster, alleged
to be the real author of the Majá-
lisu'l-'Ushsháq, q.v.), 440, 457-
8; — Ḥusayn b. Ḥasan of Khwá-
razm (author of a commentary on
the Mathnawí entitled Jawáhiru'l-
Asrár, xv), 445
Kamál-náma (by Khwájú of Kirmán,
xiv), 226
“Káma-Shastra Society,” 436
Kámí, Sháh Ḥusayn — (poet con-
temporary with Bábur), 459
Kan'án Beg (xvii), 318
Kanbá'it (Cambay), 398
Kanzu'l-Ishtihá (the “Treasure of
Appetite” by Busḥáq of Shíráz,
xv), 346-50
Karají, clan or family of Qazwín, 94
Karbalá, 42, 44, 191, 256, 449, 510
Karduchín (wife of Amír Chúbán,
xiv), 55
Karím Khán-i-Zand (xviii), 311
Karít, Kerait (a people akin to the
Mongols), 11, 18 n.
Kár-kiyá Mírzá 'Alí (governor of
Gílán, A.D. 1500), 416
Karkúk, 192
Kár-náma (of Rabí'í of Búshanj, xiv),
151-2
Kash, 185, 194
Káshán, 81, 118, 389
Kashf (near Euphrates), 42
Kashfa'ẓ-Ẓunún (of Ḥájji Khalífa),
367 n.
Káshghar, 382
Káshifu'l-Asrár (refutation of Ḥurúfí
heresies by Isḥáq Efendi), 371,
450-2
Kashmír, language of —, 43; beauties
of —, 283
-Kashsháf (of -Zamakhsharí), 272
Kátibí (poet of Níshápúr or Turshíz,
xv), 352, 353, 438, 487-95, 498,
501
Ká'ús, Kay — (legendary king of
Persia), 152
Kawthar (stream or fountain in Para-
dise), 134
Kayání dynasty of Persia, 90
Kayfí (name of a place), 82
Kaysí, clan or family of Qazwín, 94
Kazan, 391
Kázarún, 226, 418, 444
Keene, H. G. — (translator of Akhláq-
i-Muḥsiní), 444
Kerá'it, Karít, 11, 18 n.
“Key of Life” (Miftáḥu'l-Ḥayát),
372
Khabís, 81
Khabíthát (obscene poems of Sa'dí),
232 n.
Khabúshán, 387
Khafája (Arab tribe), 162, 231
Ibn Khaldún (historian, xiv), 462
Khálidí clan or family of Qazwín, 94
Khalíl. — Sulṭán of Shírwán (xv),
400; — Sulṭán b. Míránsháh
(Tímúrid prince, xv), 381, 382,
438; Mawláná — Naqqásh (“the
painter”), 384, 498
Khalílí, clan or family of Qazwín, 94
Khalílu'lláh Mírzá b. Úzún Ḥasan
Áq-qoyúnlú (xv), 408, 413, 414
Khalláqu'l-Ma'ání (“Creator of [new]
Ideas”), 327 n. See above under
Kamálu'd-Dín Isma'íl
Ibn Khallikán (biographer, xiii), 64
Khamriyya (the “Wine-poem” of
'Umar b. al-Fáriḍ, q.v.), 514
Khamsa (“Quintet”) of Niẓámí of
Ganja, 226, 505, 541; — of
Khwájú of Kirmán, 225-6; —
tu'l-Mutaḥayyirín of Mír 'Alí Shír
Nawá'í, 508
Khán-báligh (“Cambaluc,” Pekin),
397, 398
Khániqín, 163
Khán-záda Begum (Bábur's sister),
419
Kháqání (poet, xii), 65, 224, 522
Khar-banda (original name of Uljáytú
changed to Khudá-banda, q.v.),
46-7
Kharjird, 473
Kharpút, 389
Khaṭá (Cathay), 75, 228, 356
Khatimatu'l-Ḥayát (Jámí's last Dí-
wán, compiled in A.D. 1490-1),
516
Khatlán, 390
Khayálí (poet of Bukhárá), 352, 438,
501
Khaysár, 152, 174, 175, 176
-Kházin al-Baghdádí, Abú Ṭálib 'Ali
— (historian), 88
-Khazrají (author of al-'Uqúdu'l-
Lú'lú'iyya, a history of Yaman),
357
Khiḍr, 134, 259, 291
Khiḍr Khán (xv), 383 n.
*Khirad-náma-i-Sikandarí (by Jámí),
516, 536-40
Khiva, 190. See Khwárazm
Khizána-i-'Ámira (biography of poets
by Mír Ghulám 'Alí Khán Ázád,
xviii), 289
Khudá-banda (Úljáytú, A.D. 1305-16),
46-51, 83, 176, 215. See also
Úljáytú
Khudá-dád (leader of revolt against
Khalíl Sulṭán, xv), 381
Khujand, 206, 209, 320, 324, 327
Khuláṣatu'l-Akhbár (by Khwándamír,
xv-xvi), 434
Khurásán, 25, 27, 32, 52, 54, 83, 147,
152 n., 160, 162, 175, 177, 185,
190, 193, 210, 233 n., 272, 354,
364, 382, 387, 388, 392, 398, 402,
408, 410, 416, 418, 419, 428, 435,
438, 456, 466, 468, 473, 498, 503,
506, 507, 511, 512
Ibn Khurdádhbih (geographer), 99
Khurram-ábád (Luristán), 187, 410
Khurshíd Beg (ambassador from Uzún
Ḥasan to the Ottoman Sulṭán
Muḥammad II), 409
Khusraw I (vi), see Núshírwán;
— II (— Parwíz, vii), 267, 329,
500; Amír — of Dihlí (poet, xiii),
106, 107, 108-10, 293, 352, 491,
498, 514, 527, 536 n. See also
Chosroes, Kisrá, Sásánians
Khutan, 33, 266
Khúy, 199, 414
Khúzistán, 82, 83, 193, 411
Khwáf, 112, 211, 424 n., 428. This
place is chiefly mentioned in con-
nection with Faṣíḥí, q.v.
Khwájú (poet of Kirmán, xiv), 159,
209, 211, 222-9, 293-5, 296, 348,
350, 352
Khwándamír (historian and bio-
grapher, xvi), 17, 40, 171, 273,
283, 361, 393, 433, 434, 488, 503,
504, 505. See also Ḥabíbu's-
Siyar, Khuláṣatu'l-Akhbár
Khwár, 81
Khwárazm (Khiva), 12, 190, 354, 356,
368, 390, 418, 456
Khwárazm-sháhs, 66, 73, 74, 92, 180
Kichik, 53
Kieff, 10
Kikshik, 53
-Kinása, 254
Kinjik, 53
Kirmán, 47, 48, 81, 85, 92, 115, 139,
160, 161, 163, 166, 168, 169, 190,
208, 223, 224, 258, 259, 280, 325,
345, 357, 360, 387, 389, 402, 406,
410, 418, 427, 463, 464, 465
Kisrá, 120, 121, 285, 467, 469. See
also Chosroes, Khusraw, Nús-
hírwán, Sásánians
Kitáb-i- Yamíní (History of Sulṭán
Maḥmúd of Ghazna), 88
Kitábu'l-Aḥyá wa'l-Áthár (by Rashí-
du'd-Dín Faḍlu'lláh, xiii-xiv), 75,
79
Kitábu'l-Ma'árif (Ibn Qutayba), 88
Kitábu't-Tanbíh wa'l-Ishráf (-Mas-
'údí), 90 n.
Kiyá, clan or family of Qazwín, 94
Kosti (Zoroastrian girdle), 342 n.
Kubla Khán. See Qubiláy
-Kubrá (treatise on Logic by al-
Jurjání, xiv-xv), 355
Kúcha-i-'Ulamá (“Street of the
Learned” in the Rab'-i-Rashídí
at Tabríz), 86
Kúh-i-Chahil Maqám (mountain near
Shíráz), 167
Kunhu'l-Murád (by Sharafu'd-Dín
'Alí Yazdí), 363
Kunúzu'l-Ḥaqá'iq (commentary on
the Mathnawí), 445
Kur, River —, 417
Kurdistán, 190, 401, 406
Kursí-náma (Persian Ḥurúfí work),
450
Kurt (dynasty of Herát), 41, 50, 55,
57, 60, 160, 161, 163, 173-80, 186,
208, 211, 354, 431
Kurt-náma of Rabí'í of Bushanj, 174,
431
Kushtí (Zoroastrian girdle), 342 n.
Kutbí, Maḥmúd — (historian of Mu-
ẓaffarí dynasty, xv), 162, 166, 360
Kuyúk Khán (Mongol Emperor, xiii), 8
Láhiján, 416, 482
Láhijí, 'Abdu'r-Raḥmán — (commen-
tator of Gulshan-i-Ráz), 148
Lálá-báshí. See Riḍá-qulí Khán
*Lama'át (of 'Iráqí), 127, 132-9,
444-7, 512
Landauer (editor of Sháhnáma), 89
Lands of the Eastern Caliphate, by
G. le Strange, 100
Lane, Edward —, 312
Lane-Poole, Stanley —, 19 n., 178,
379, 387, 390
Langlès, Professor —, 184
Lár, 285
Láranda, 155
Laṭá'if - i - Rashídiyya (dedicated by
the author Maḥmúd b. Ilyás to
Rashídu'd-Dín Faḍlu'lláh), 84-5
Laṭá'if-náma, 362
Laṭá'ifu'l-Ḥaqá'iq (by Rashídu'd-Dín
Faḍlu'lláh), 76
Laṭífa-i-Ghaybiyya (critical essay on
Ḥáfiẓ), 300, 315, 316
Laṭífí (Turkish biographer of poets),
369
Latin, 9, 10, 11, 43, 62
*Lawá'iḥ (by Jámí), 444, 447-8, 512
Lawámi' (commentary by Jámí on the
Fuṣúṣu'l-Ḥikam), 513
Lawámi'u'l-Ishráq (by Jalálu'd-Dín
Dawání), 443. See Akhláq-i-
Jalálí
Laylá (concubine of Qubád b. Iskan-
dar Qára-qoyúnlú), 402
*Layla wa Majnún (of Amír Khus-
raw, xiii), 109-10; — (of Jámí,
xv), 516, 533-6, 545
*Leaf, Walter — (translations from
Ḥáfiẓ), 303-6, 308, 309
Leyden (in Holland), 367; Dr John
—, 392, 454
Liegnitz, Battle of — (April 9, 1241), 6
Lisánu'l-Ghayb (“Tongue of the Un-
seen,” Ḥáfiẓ so entitled), 311
Lisánu'ṭ-Ṭayr (“Language of the
Birds,” poem by Mír 'Alí Shír
Nawá'í), 505
Lishta-Nishá (in Gílán), 416
Literary History of Persia, by the
author of this volume (vol. i from
the earliest times to A.D. 1000,
vol. ii from A.D. 1000 to 1265,
published by Fisher Unwin in
1902 and 1906 respectively), 5 n.,
6 n., 15 n., 17 n. and passim
Llandudno Junction, 231 n.
Locksley Hall (Tennyson), 218 n.
Lódí, Sulṭán Ibráhím — of Dihlí
(xvi), 393
Lombardy, 102
Lowe, W. H. — (translator of Ḥáfiẓ),
299
Lubábu'l-Albáb (by Muḥammad 'Awfí,
xiii), 65
Lur, Luristán, 37, 68, 92, 187, 189,
191, 410
Luṭf 'Alí Beg (author of the Átash-
kada, q.v.), 274
Luṭfu'lláh b. Ṣadru'd-Dín 'Iráqí (xiv),
165
Lyly, John — (the Euphuist), 461
Lyons, 8
Ma'ádhí (satirized by Kamál of
Khujand), 329
McCarthy, Justin —, 303
-Madína, 55, 111, 127, 167, 427
Magas, Mullá —, 315-16
Maghrib (Morocco), 84, 331
Maghribí (mystical poet of Tabríz,
xiv-xv), 159, 211, 330-44, 345,
435, 465, 475
Magians, 234, 278 and n., 300, 342
and n. See also Gabr or Guebre,
Zoroastrian, Zunnár
Máh (the Moon), 113 and n.
Maḥabbat-náma. — (Persian Ḥu-
rúfí work), 373, 450; — -i-Ṣáḥib-
dilán (by 'Imádu'd-Dín Kirmání,
A.D. 1322), 259
Máhán (near Kirmán), 345, 463, 464,
467
Maḥbúbu'l-Qulúb (“Hearts' Darling,”
by Mír 'Alí Shír Nawá'í), 453
Mahdí. Advent of the expected —,
463, 467, 469, 470; pretended —,
50, 54; Sulṭán — b. Sháh Shujá'
Muẓaffarí (xiv), 169; Ibn —
(physician, xiii), 85
Máhí (the Fish), 113
Maḥmúd. Sulṭán — of Ghazna
(x-xi), 256, 353, 380; — Sháh
Bahmaní (of the Deccan, patron
of Ḥáfiẓ, xiv), 285, 287 n., 290;
Sulṭán — II (Ottoman, xix), 371,
452; — b. Mubárizu'd-Dín Muẓaf-
farí (xiv), 165, 166-7, 360; —
Injú (xiv), 274; — b. Abú Sa'íd
(Tímúrid, xv), 390; Mírzá Sháh
— (Tímúrid, xv), 388; Amír —
b. Rashídu'd-Dín Faḍlu'lláh (xiii-
xiv), 81, 84, 85; — b. Ilyás
(rewarded for dedicating a book
to Rashídu'd-Dín, xiii-xiv), 84;
Khwája — of Sáwa (envoy to
India, xiii-xiv), 85; — Qárí of
Yazd (parodist, xv), 257, 351-3;
— Kutbí (historian of Muẓaffarís),
360 n.; Mawláná — (correspon-
dent of Ḥurúfís, xiv), 368
Maḥmúd-ábád (near Shírwán), 417
Maḥmúd u Ayáz (poem by Fakhru'd-
Dín 'Alí), 504
Majálisu'l-Mú'minín (by Sayyid Nú-
ru'lláh of Shúshtár, xvi), 44 n.,
224, 498
*Majálisu'n-Nafá'is (by Mír 'Alí Shír
Nawá'í), 434, 437-9, 459, 487,
490, 495, 497, 499 n., 508
Majálisu'l-'Ushsháq (ascribed by
Bábur to Kamálu'd-Dín Ḥusayn
Gázargáhí, but generally attributed
to Abu'l-Ghází Sulṭán Ḥusayn),
124, 321, 434, 439-40, 457-8
Ma'jarí (poet of Samarqand, xiv), 329
Majdu'd-Dín. — Isma'íl Fálí (xiii-
xiv), 80, 82; Shaykh — (xiii-xiv),
82; Khwája — b. Rashídu'd-Dín
Faḍlu'lláh (xiii-xiv), 83, 84; —
Hamgar (poet of Yazd, xiii), 115,
116, 118, 119-24; — Muẓaffar
(xiv), 168; Mawláná — (corre-
spondent of Ḥurúfís, xiv), 368
Majdu'l-Mulk of Yazd (minister of
Abáqá, xiii), 22-4, 27, 30, 31
Majma'u'l-Ansáb (xiv), 103
Majma'u Arbábi'l-Maslak (? Mulk:
one of the sources of the Ta'ríkh-
i-Guzída), 89
Majma'u'l-Fuṣaḥá (of Riḍá-qulí
Khán, xix), 111, 115, 119, 139,
140, 141, 211, 216, 222, 230, 272,
274, 331, 345, 495
Majma'u'l-Murúj (Egyptians defeated
by Mongols in A.D. 1299-1300), 41
Majma'u't-Tawáríkh as-Sulṭání (A.D.
1426), 425. See Ḥáfiẓ Abrú and
Zubdatu't-Tawáríkh
Majmú'a-i-Rashídiyya (xiv), 76, 79
Majnún. See Layla wa Majnún
Mákání clan or family of Qazwín, 94
Makhzanu'l-Asrár (of Niẓámí of
Ganja), 527
Makhzanu'l-Inshá (by Ḥusayn Wá'iẓ-
i-Káshifí), 504
Malabar, 398
Maláḥat, 348 n.
Maláḥida (plural of Mulḥid, “He-
retic”), 154, 255. See Assassins,
Isma'ílís
Maláṭí (harper satirized by Kamál of
Khujand), 329
Malaṭya, 204, 205, 412
Malcolm, Sir John —, 182, 183 n.,
203, 311 n., 382, 394
Malfúẓát, or “Memoirs,” of Tímúr,
183-4
Maliku'sh-Shu'ará, Qáni'í (xiii)
created — or Poet Laureate, 111
Malthusianism of Ibn-i-Yamín (xiv),
218
Mamlakh (Mongol ambassador to
Edward II in A.D. 1307), 11
Mamlúks of Egypt, 20
Manásiku'l-Ḥajj (Rites of the Pilgrim-
age), Jámí's treatise on —, 514
Mangú Khán (Mongol, xiii), 8, 174
Mání (Manes) as a painter, 201, 384,
498 and n.
Manichaeanism of Ibn-i-Yamín, 218
-Maníní's commentary on al-'Utbí's
Kitábu'l-Yamíní, 89
Mansúr. Jalálu'd-Dín — (ancestor
of Muẓaffarís, xiii), 163; Sháh —
Muẓaffarí (xiv), 168-9, 173, 189,
191, 206, 290; Shaykh — (corre-
spondent of Ḥurúfís, xiv), 368
Manṭiqu'ṭ-Ṭayr (by Farídu'd-Dín
'Aṭṭár, xiii), 505
Maqṣúd (Áq-qoyúnlú, xv), 414 n., 415
Marágha, 18, 48, 59, 206, 462
Marand, 409
Mardín, 192, 408
Marghíní, Táju'd-Dín 'Uthmán —
(ancestor of Kurts, xii), 174
Marju'ṣ-Ṣuffar (Mongols defeated by
Egyptians at —, A.D. 1303), 42
Markham, Sir Clements R. —, 199,
203, 386
Ma'rúf. Khwája — (nephew of Rashí-
du'd-Dín Faḍlu'lláh, xiii-xiv), 81;
Mawláná — (suspected of com-
plicity in attempt on Sháh-rukh's
life in A.D. 1426), 366
Marta (daughter of Úzún Ḥasan and
Despina Khátún, xv), 407
*Martin, Dr F. R. —, 394-7
Marzubánán (clan or family of Qaz-
wín), 94
Marzubán-náma, 356 and n.
Masálik wa Mamálik (by Ibn Khur-
dádhbih, ix), 99 and n.
Mashhad, 44, 55, 199, 388, 493
“Mashhadís,” men of Transoxiana so
called, 234
Masháribu't-Tajárib (one of the
sources of the Ta'ríkh-i-Guzída), 88
Ma'súd. — son of the Ṣaḥib-Díwán
(xiii), 28, 29; — Injú (xiv), 274 n.
-Mas'údí (the historian, x), 90 n.
Maṭáli'u'l-Anẓár (of al-Bayḍáwí, xiii),
272 n.
Mathnawí (of Jalálu'd-Dín Rúmí,
xiii), 139, 217, 302, 444, 445, 514,
544 n., 548
Maṭla'u'l-Anwár (of Amír Khusraw
of Dihlí, xiii), 527
Matla'u's-Sa'dayn (of Kamálu'd-Dín
'Abdu'r-Razzáq of Samarqand,
xv), 58, 60 n., 159, 174, 361, 362,
389, 397, 428-30, 431, 473
Matthew Paris, 6-8
Mawáqif (of 'Aḍudu'd-Dín al-Íjí, xiv),
276, 356
Mawáhib-i-'Aliyya (of Ḥusayn Wá'iẓ-
i-Káshifí, xv), 442
Mawáhib-i-Iláhí (of Mu'ínu'd-Dín
Yazdí, xiv), 359, 360
Mawṣil, 82, 192, 399, 408, 417
Mayána, 389
Maybud, 163
May-khána (of 'Abdu'n-Nabí, xvii),
273
Mázandarán, 27, 51, 52, 152, 160,
186, 187, 190, 193, 194, 388, 390,
416, 419, 494
Mecca, 32, 51, 71, 111, 127, 177,
356, 357, 358, 374, 407, 423, 427,
464, 492 n.
Meninski (Latin renderings of Ḥáfiẓ,
1680), 303
Mercury (the planet), 121 and n.
Merv (Marw), 175, 382, 419
Mesopotamia, 6, 66, 99, 190, 192,
272, 357, 368
Mevleví (Mawlawí) dervishes, 479
de Meynard, Barbier —, 94
Michael Palaeologus (xiii), 18
Miftáḥu'l-Ghayb (Jámí's commentary
on —), 514
Miftáḥu'l-Ḥayát (key to the Jáwi-
dán-i-Kabír, q.v.), 372, 452
Miftáḥu'l-'Ulúm (of as-Sakkákí, xiii),
272 n.
Miftáḥu't-Tafásír (of Rashídu'd-Dín
Faḍlu'lláh, xiii-xiv), 76
Mímiyya (or Khamriyya, poem of
'Umar ibnu'l-Fáriḍ), 514
Minúchihr Sháh (killed in A.D. 1422),
489
Mír 'Alí Sháh Nawá'í (man of letters,
patron of art and learning, and
minister to Abu'l-Ghází Sulṭán
Ḥusayn b. Mansúr b. Bayqará,
q.v., xv), 380, 390-1, 399 n., 422-3,
432, 434, 437-9, 440, 442, 453,
455, 456, 457, 459, 487, 490, 495,
496, 497, 499 n., 503, 505-6, 508;
Mosque of —, 504
Míránsháh (d. A.D. 1400), 71, 180,
186, 190, 194-5, 321, 332, 367,
371 n., 374, 381, 388, 451
Mirátu'l-Khayál, 514
Mirátu'ṣ-Ṣafá, 437
Mírkhwánd (historian, xv), 17, 58,
361, 387, 388, 393, 407, 414,
431-3, 434, 438, 439. See also
Rawḍatu'ṣ-Ṣafá
Miṣbáḥ (? of al-Muṭarrizí, xiii), 272
*Miṣbáḥu'l-Arwáḥ (by Awḥadu'd-Dín
of Kirmán, xiv), 140-1
Ibn Miskawayhi (historian), 88
Miṣr b. Qára Yúsuf (xiv), 192
Mízánu'l-Awzán (treatise on prosody
by Mír 'Alí Shír Nawá'í), 505
Moguls or Moghuls (“Great —” of
Dihlí, xvi-xix), 107, 183, 184, 319,
364, 380, 391, 393, 420, 433. See
also Akbar, Bábur, Humáyún
Mohl, Jules—(edition of Sháh-náma),
89 n.
Mongols (or Tartars), 4-17, 32, 37,
39-45, 48, 49, 60, 62, 67, 71-4,
77, 87, 95-9, 101, 108, 111, 159,
162, 170, 178, 185, 186, 190, 205,
208, 250, 405; Mongolian lan-
guage, 31, 93, 111
Moravia, 6
Morris, William —, 395
Moṣallá, 283. See Muṣallá
Moscow, 192
Moses, 89, 114, 267 and n.
Mu'áfiyán, or Mu'áfániyán, a clan or
family of Qazwín, 94
Mu'allaqát (the seven —), 492 n.
Mu'ammá (acrostic), 462, 507, 514
Mu'ammá'í Mawláná Muḥammad
— (architect, xv), 311; Mír
Ḥusayn — (poet, xv or xvi), 459
Mu'áwiya (Umayyad Caliph, vii), 90,
250
Mu'ayyad - záda, 'Abdu'r-Raḥmán
Chelebi (xv), 423
Mubárizu'd-Dín Muḥammad (ancestor
of Muẓaffarís, xiv), 162-6, 225,
275 n., 277-8, 357, 360
-Mufaṣṣal of -Zamakhshari, 357
Mufíd of Yazd (author of the Jámi'-i-
Mufídí, xvii), 360
Mughíthu'd-Dín (grandson of Faṣíhí
of Khwáf, q.v., xv), 428
Muhadhdhib (? Jewish notable who
perished in massacre about A.D.
1291), 35, 36 n.
Muḥákamatu'l-Lughatyn (composed
in A.D. 1500 by Mír 'Alí Shír
Nawá'í), 453, 506
Muḥammad. The Prophet (vi-vii),
32, 49, 51, 73, 74, 76, 89, 90, 95,
101, 144 n., 231 n., 320 n., 424,
427, 441, 492 n., 507, 513, 521;
— Báqir (fifth Imán of the Shí'a,
viii), 464; Shamsu'd-Dín — b.
Qays of Ray (xiii), ser Mu'jam
and Shams-i-Qays; Shamsu'd-
Dín — Juwayní (xiii), see Ṣáḥib-
Díwán; — Sám (Ghúrí captain,
defender of Herát, put to death in
A.D. 1307), 50; — Sháh (last
Mongol Íl-khán, put to death in
A.D. 1338), 59; — of Abarqúh
(editor of the letters of Rashídu'd-
Dín Faḍlu'lláh), 80; Mawláná —
Rúmí (appointed Head of the
College at Arzanján, xiv), 83; —
b. 'Alí of Shabánkára (author of
the Majma'u'l-Ansáb, q.v.),
103; Sulṭán — (Muẓaffarí prince
put to death by Tímúr in A.D.
1393), 169, 190; Malik — Kurt
(put to death by Tímúr in A.D.
1389), 180; Sulṭán — b. Abú Sa'íd
of Ṭabas (revolted against Tímúr
in A.D. 1395), 192; Mawláná —
Quhistání (one of Míránsháh's
intimates put to death by Tímúr
in A.D. 1399), 195; — al-Qáḍí
(accompanied Clavijo from Spain
to Tímúr's court in A.D. 1404),
199; — Kázarúní (a merchant
who befriends Háfiẓ, xiv), 285;
— Qásim Astarábádí (historian of
India), see Firishta; — b. —
Dárábí (author of Laṭífa-i -
Ghaybiyya, q.v.), 300; — Fírú-
zábádí (poet parodied by Maḥmúd
Qárí of Yazd), 352; Malik — of
Sarakhs b. Mu'izzu'd-Dín Kurt
(xix), 354; — b. Sa'du'd-Dín Taftá-
zání (d. A.D. 1434); — I (Ottoman
Sulṭán, A.D. 1402-21), 356, 398,
400; — II (Ottoman Sulṭán, A.D.
1451-1481), 370, 398, 400, 401,
405, 407-12; Mírzá Sulṭán —
(governor of Íráq, xv), 364; —
Júkí b. Sháh-rukh (d. A.D. 1444),
385 n.; — Mírzá b. Jahánsháh
Qára-qoyúnlú (xv), 402; — b.
Abú Sa'íd (xv), 410; — Badakhshí
(poet and bearer of Jámí's letter to
Sulṭán Báyazíd II, xv), 423, 459;
— b. Kháwand Sháh (historian,
xv), 431, see Mírkhwánd; —
Ṣáliḥ (poet contemporary with
Bábur), 459; — b. Báysunqur
(xv), 496; Mírzá — b. 'Abdu'l-
Wahháb of Qazwín (contemporary
Persian scholar), 16 n., 21, 66,
88 n., 106 n., 153 n., 356 n., 448;
— Iqbál (contemporary scholar),
269 n.; — Ḥusayn Khán, see
Zuká'u'l-Mulk
Abú Muḥammad of Tabríz (father of
Faḍlu'lláh al-Ḥurúfí), 367
Muḥtasib, functions of —, 164 n.,
277 n.
Muḥyi'd-Dín. — (divine, xiii), 27;
Shaykh — ibnu'l-'Arabí (xiii), 63,
127, 128, 132, 139, 331, 446 n.,
447, 484, 514
Mú'ína (near Ahar), 27
Mu'ín-i-Isfizárí (author of a history of
Herát), 173, 430-1
Mu'ínu'd-Dín. — Parwána (xiv),
85, 106, 115, 127; — of Yazd
(historian of the Muẓaffarís), 159,
161-2, 170, 359-60; — of Káshán
(astronomer, xv), 386
Muir, Sir William — (author of Life
of Mahomet), 144 n.
Mu'izzí (panegyrist of the Seljúqs), 522
Mu'izzu'd-Dín. — b. Ghiyáthu'd-
Dín Kurt (xiv), 57, 177, 178, 179,
211-14, 354; — Jahángír b. Sháh
Yaḥyá Muẓaffarí (xiv), 169
-Mu'jam fí Áthári Mulúki'l-'Ajam
(history of the ancient kings of
Persia by Faḍlu'lláh al-Ḥusayní,
xiii-xiv), 68
-Mu'jam fí Ma'áyíri Ash'ári'l-'Ajam
(work on Persian prosody by
Shams-i-Qays, xiii), 16 n.
Mujír of Baylaqán (poet, xii), 65
*Mujmal of Faṣíḥí of Khwáf (A.D.
1442), 426-8. See Faṣíḥí
Mukhayyaṭ-náma (mock-heroic poem
by Maḥmud Qárí of Yazd, xv),
352
Mukhtárí, clan or family of Qazwín, 94
Mukhtaṣar. — (of -Taftázání, xiv),
354; — u'd-Duwal (of Bar-
Hebraeus, q.v.), 18, 64; —
fí Ta'ríkhi'l-Bashar, see Abu'l-
Fidá
Ibn Muljam (assassin of the Imám
'Alí, A.D. 661), 256 n.
Multán, 83, 125, 174
Mulúk-i-Ṭawá'if (Parthiansso called),
90
Mú'minán, clan or family of Qazwín, 94
Munajjim-báshí (by this title, “the
Astronomer in chief,” Darwísh, or
Dervísh, Aḥmad, author of the
history entitled Ṣaḥá'ifu'l-Akhbár,
is generally known), 383 n., 384
and n.; 387, 390, 403, 407, 409,
411, 414, 415, 417 n.
Múnisu'l-Abrár (by 'Imád of Kir-
mán, A.D. 1364), 259
Munkir (name of one of the angels
who conducts the “Questioning
of the Tomb”), 522
Ibnu'l-Muqaffa', 'Abdu'lláh — (viii),
463, 504
Múqán, 39
Ibn Muqla (calligraphist), 84
Murád II (Ottoman Sulṭán, A.D.
1421-51), 383 n., 398, 400, 404
Murád Bey (nephew and envoy of
Úzún Ḥasan, A.D. 1461), 408, 418
Murád Páshá Palaeologus (xv), 412
Murgháb, 175, 388
Murtáḍ, Mír — (philosopher and
chess-player), 456-7
Músá. — (the last Mongol ruler of
Persia, d. A.D. 1337), 17, 59;
— the Kurd (pretended Mahdí,
xiv), 50; — (brother of Sulṭán
Muḥammad I, put to death about
A.D. 1416), 401
Musáfir, Darwísh — (Ḥurúfí corre-
spondent, xiv), 368
Muṣallá (“the Oratory,” near Shíráz),
238, 284, 291
Muséon, le —, 112 n., 366 n., 427,
428, 465, 467, 469 n.
Músh (town in Armenia), 188, 192
*Mush u Gurba (“the Mouse and the
Cat,” poem by 'Ubayd-i-Zákání),
230, 241-4
Muṣṭafá, Prince — (son of Sulṭán
Muḥammad II, campaign against
Úzún Ḥasan, A.D. 1472-4), 411-12
-Mustakfí (titular Caliph at Cairo,
xiv), 164 n.
-Musta'lí (Fáṭimid Caliph, A.D. 1094-
1101), 154
-Mustanṣir (Fáṭimid Caliph, A.D.
1035-94), 154
-Musta 'ṣim (the last 'Abbásid Caliph,
killed by the Mongols in A.D.
1258), 74
Mustawfí, clan or family of Qazwín,
94; Amín Naṣr — (resident in
Qazwín when it was sacked by the
Mongols in A.D. 1220), 96. See
also Ḥamdu'lláh, Ta'ríkh-i-
Guzída
Mustawfi'l-Mamálik (“Chancellor of
the Exchequer”), 20
Mú'ta, Battle of — (A.D. 629), 144 n.
-Mu'taḍid (titular Caliph at Cairo,
A.D. 1352-62), 164 n.
-Mutanabbí (Arabic poet, x), 547
-Muṭarrizí (grammarian, xiii), 272 n.
-Muṭawwal (of -Taftázání, xiv), 354
Mu'tazila (sect), 521 n.
Mutiny, Indian — (A.D. 1857), 183 n.,
380, 391, 420
Muwaffaqu'd-Dawla 'Alí (grandfather
of Rashídu'd-Dín Faḍlu'lláh), 69
Múy-diráz (“long-haired,” nick-name
of the Ṣáḥib-Díwán's grandfather),
20. See under Juwayní
Muẓaffar, Ḥouse of — (xiv), 60, 139,
160-70, 172, 173, 186, 188, 189,
190, 191, 193, 206, 208, 225, 258,
275, 284, 355, 356, 357; — (gover-
nor of Qazwín when it was sacked
by the Mongols in A.D. 1220), 96-
7; Sháh — (artist, xv-xvi), 456,
459, 505
Muẓaffarí, clan or family of Qazwin,
94
Nádir Sháh (A.D. 1736-47), 371 n.
Nafaḥátu'l-Uns (written by Jámí ín
A.D. 1476), 124, 139 n., 140, 141 n.,
273, 283, 321, 331 n., 426 n., 434-
6, 458, 461 n., 475, 508, 512, 513
Ná'in, 331
Najáshí (envoy of Sulṭán Báyazíd to
Tímúr), 205
Najíbu'd-Dín. — Kaḥḥál (“the
oculist,” xiii, creature of Sa'du'd-
Dawla, q.v.), 32; Shaykh —
Buzghúsh (xiv), 484
Najmí (poet parodied by Busḥáq),
350
Najmu'd-Dín Kubrá (xiii), 484
Nakhjuwán, 59, 165, 166, 187, 188,
400, 417
Nakír, 522. See above under Munkir
Napoleon I (compared with Tímúr),
182
Naqdu'n-Nuṣúṣ (composed by Jámí
in A.D. 1458), 514
Naqíbu'l-Ashráf, Sayyid Táju'd-Dín
—, 71
Naqshbandí, order of dervishes, 441,
452, 506
Nárín Búqá, Amír — (xiv), 57
Nasá (in Khurásán), 354
Nasá'í, Shihábu'd-Dín — (biographer
of Jalálu'd-Dín Khwárazmsháh,
xiii), 12
Nasháṭ (acrostic on the name —),
124
Nasímí (or Nesímí, Turkish poet put
to death for heresy in A.D. 1417),
368, 369 and n., 449, 498
Náṣír. Ah-Malik al- — (Muḥammad,
Sulṭán of Egypt, A.D. 1293-1340),
49, 51, 53, 54, 170; (Faraj, A.D.
1398-1412), 196, 197, 199; —
-i-Khusraw (Persian poet and
traveller, xi), 65, 154, 510; — of
Bukhárá (Persian poet), 352
Naṣíru'd-Dín Ṭúsí (astronomer and
philosopher, xiii), 17, 18, 48, 67,
442, 502
Abú Naṣr. Ḥasan Beg Bahádur
Khán (xv), 103; — -i-Faráhí (poet
and author of the well-known
rhymed vocabulary entitled Niṣáb-
i-Ṣibyán), 350
*Nassau Lees, Captain W. — (editor
of the Nafaḥátu'l-Uns, q.v.),
435, 508-9, 510 n.
Ná'úsá (place), 81
Nawá'í. See Mír 'Alí Shír
Nawrúz, Festival of the —, 324 n.;
— (son of Rashídu'd-Dín Faḍ-
lu'llah, xiv), 28; Amír — (Gházán
Khán's general, xiii), 40, 41, 176
Nawrúz u Gul (poem by Khwájú of
Kirmán, xiii-xiv), 225, 226
Naw-Shahr, 30, 31, 59
Náy-náma (“Book of the Reed-flute,”
by Jámí), 514, 548
Nayríz (in Fárs), 356
Nayyir of Kirmán (poet parodied by
Maḥmúd Qárí of Yazd), 352
Náẓir u Manẓúr (poem by Kátibí of
Níshápúr, xv), 487
Nebuchadnezzar, 89, 250
Nejd (or Najd), 544
Neri, 399
Nesímí. See above Nasímí
Nestorians, 11, 102
Nicholson, Dr R. A. — 88, 95
Nicolas III, Pope — (sends envoys
to Mongols in A.D. 1278), 19
Nicolas (Úljáytú said to have been
baptized under this name), 46
Niháwand, 193
Nikísá (harper of Khusraw Parwíz),
267 and n.
Nikúdarís, 25, 177
Ni'matu'lláh, Sayyid or Sháh — of
Kirmán (xiv-xv), 345, 350, 352,
353, 463-73, 497, 498
Níshápúr, 112-15, 178, 487, 488, 493
Níshápúriyán (clan or family of Qaz-
wín), 94
Niẓám. Khwája — (unidentified),
494; — -i-Shámí (biographer of
Tímúr, xiv-xv), 159, 183, 197,
203, 361-2, 363, 365
Niẓámí. — (poet of Ganja, xii), 65,
224, 226, 326 n., 348, 350, 387,
505, 510, 522, 527, 536, 540-42;
— -i-'Arúḍí of Samarqand (author
of the Chahár Maqála, q.v., xii),
65, 522
Niẓámu'd-Dín. — Awliyá (Saint,
d. A.D. 1324), 108; — Maḥ-
múd Qárí of Yazd (parodist),
211, 351-3; Abu'l-Ma'álí Naṣ-
ru'lláh (translator into Persian of
the Book of Kalíla and Dimna,
xii), 463
Niẓámu'l Mulk (minister to the Seljúqs
Alp Arslán and Maliksháh, xi), 89
Niẓámu't-Tawáríkh (historical manual
by al-Bayḍáwí, xiii), 63, 88, 100
Nizár (b. -Mustanṣir, Fáṭimid prince,
xi), 154
Nizárí of Quhistán (poet, xiii-xiv),
154-5
Nogáy (Mongol prince, xiii), 25
Northampton visited by Mongol envoy
in A.D. 1307, 11
North Sea, 6
Nu'mán, Sháh —, son of the poet
Ḥáfiẓ (buried at Burhánpúr in
India), 289
Nuqṭa (“Point”), 470, 471
Núru'd-Dín. — b. Shamsu'd-Dín
Muḥammad (author of the Gházán-
náma, composed in A.D. 1361),
103; — Raṣadí (xiii), 115; Shaykh
— 'Abdu'r-Raḥmán of Isfará'in
(xiv), 177, 191; Mullá — 'Abdu'r-
Raḥmán, see Jámí; Khwája —
Luṭfu'lláh, 424, see Ḥáfiẓ Abrú
Núru'lláh, Sayyid — of Shúshtar
(author of Majálisu'l-Mú'minín,
q.v.), 44 n., 498
Núshírwán (Sásánian king of Persia,
vi), 114, 119, 121 n., 250. See also
Chosroes, Kisrá, Sásánians
Nuṣratu'd-Dín. — Aḥmad b. Yúsuf
(Atábek of Lur-i-Buzurg, xiii-xiv),
68; Amír — Sitáy (governor of
Mawṣil, xiii-xiv), 82
-Nuṣúṣ (of Shaykh Ṣadru'd-Dín al-
Qunyawí), 514
Nuzhatu'l-Akhbár (history by Firídún
Bey, xvi), 204
Nuzhatu'l-Qulúb (geography by Ḥam-
du'lláh Mustawfí of Qazwín, xiv),
63 n., 87, 93 n., 98-100
Odoric of Pordenone, Friar — (xiv),
61
Oghurlu Muḥammad b. Úzún Ḥasan
Báyandarí (xv), the “Curlu-
mameth” or “Ugurlimehemet”
of the Venetians, 403, 410, 413
Oghuz (legendary ancestor of the
Turks), 73
Ogotáy (son and successor of Chingíz
Khán, A.D. 1227-41), 74, 383
d'Ohsson's Histoire des Mongols
(Amsterdam, 1834-5), 5, 11 n.,
12, 13, 15, 26 n., 49, 50, 53 n.,
54 n., 58 n., 60, 112 n.
Omar. See 'Umar
Omayyads. See Umayyads
Ong Khán, 11 n. See Prester John
Oriental Translation Fund, 448
Orphi, 389. See 'Urfa
'Osmán, Amír — (xvi), 417. See
also 'Uthmán
Ottoman ('Osmánli) Turks, 4, 5, 107,
156, 164 n., 196, 198-9, 201, 204,
381, 398, 400-1, 404-5, 409,
410-14, 419-23, 433, 439, 444,
507. See also Turks, and under
the names of the several Ottoman
Sulṭáns
Ouseley, Sir Gore —, 152 n., 263,
273, 292, 328 n., 473 n.
Oxford, 184
Oxus (Ámú, Jayhún), 4, 175, 190,
194, 379, 419
Paez de Santa Maria, Fray Alonzo
— (xv), 199
Paladins, 394
Palaeologus, Michael — (xiii), 18
Palmer, Professor E. H. —, 300,
305 n.
Pálú (place), 82
Pánípát, Battle of — (April 20, 1526),
393
Panj Ganj (“the Five Treasures,”
i.e. the five great romantic poems
of Niẓámí of Ganja, q.v., also
known as the “Quintet” or
Khamsa, q.v.), 326 n.
Pan-Turanian movement, 14, 15
Paper currency. See Chao
Paris, 102, 237
Pársá, Khwája — (mystic), 514
Parthians (Mulúku'ṭ - Ṭawá'if), 90
and n.
Parwíz, Khusraw — (Sásánian king,
vii), 121 n., 267 n.
Patyálí (India), 108
Pavet de Courteille, 392, 454, 455,
505 n.
Payne, 303
“Pehlevi-musulman,” 367
Pekin (Khán-báligh, Cambaluc), 397,
398
Pen, the — (Qalam), 220 n.
Persia Society, 304 n.
Persian Gulf, 3, 285, 379, 402
“Persian Historical Texts Series,”
436
Peruse, François de — (archbishop of
Sulṭániyya, A.D. 1322), 54
Petits de la Croix, 363
Petrograd, 112 n., 210 n. See also
St Petersburg
Pharaoh, 89
Philip le Bel, 49
Pian de Carpine, Friar John of —,
8, 9
Pír Aḥmad (of the Qaramán dynasty,
xv), 412
Pír 'Alí, Ghiyáthu'd-Dín — Kurt
(xiv), 179, 180; — (minister and
murderer of Khalíl Sulṭán b.
Míránsháh b. Tímúr, xv), 381;
— (brother of Bahá'u'd-Dín Qára
'Osmán of the “White Sheep”
Turkmáns, xiv), 404
“Pirameto.” See Pír Aḥmad
above
Pírí Beg Qájár (commander of Sháh
Isma'íl's army at the Battle of
Shurúr), 417-8
Pír Budáq b. Jahánsháh (of the “Black
Sheep” Turkmans, xv), 402
Pír Muḥammad (son of Ghiyáthu'd-
Dín Pír 'Alí, q.v.), 179, 180; —
b. Jahángír b. Tímúr, 186, 202,
381
Pír Pasha (connected with Ḥurúfís),
368
Pír Sulṭán (son of Rashídu'd-Dín
Faḍlu'lláh), 84, 85
Píshdádí (legendary) kings of Persia,
90
Plato, 18, 125
Pococke, 64 n.
“Point.” See Nuqṭa
Poland, 6, 10, 102
Popes, 8, 9, 10, 19, 101, 102
Portugal, 102
Potiphar's wife, 531. See Zulaykhá
Press and Poetry of Modern Persia
(by E. G. Browne), 15
Prester John, 11, 19 n.
Price's Chronological Retrospect, 196
and n., 366 n.
Printing, Invention of — ascribed to
Chinese, 14, 102-3
Prostitutes, Abú Sa'íd's legislation
against — (A.D. 1318-19), 53
Pul-i-Fasá (in Fárs), 168
Púr-i-Bahá-yi-Jámí (poet, xiii), 111-
15, 177
Qábús b. Washmgír (Prince of
Ṭabaristán, x-xi), 221
Qaḍawí, clan or family of Qazwín, 94
Qádirí, order of dervishes, 452
Qáḍí-záda-i-Rúmí (Ṣalaḥu'd-Dín
Músá, astronomer, xv), 386, 502
Qáf, mountains of —, 316 n., 349
Qájár tribe, 417, 418
Qal'a-i-Safíd (“the White Castle”
in Fárs), 165, 168, 191
Qalandar, 124, 125
Qalá'ún (Mamlúk Sulṭán of Egypt,
A.D. 1279-90), 26 n.
Qámán (Mongol medicine-men), 111,
112 and n.
Qamaru'd-Dín (xiv), 186
Qámús of -Fírúzábádí, 357
Qandahár, 187, 456
Qáni'í (poet, xiii), 111
Qára-bágh (near Arrán), 57, 166, 188,
196, 197, 199, 201, 417, 503
Qára-Búqá (“Black Bull,” xiii-xiv),
82
Qaráchár Noyán (Mongol ancestor of
Tímúr), 185
Qára Íluk (“the Black Leech,” nick-
name of Qára 'Osmán Áq-qoyúnlú,
xiv), 404
Qára-Khitá'í, dynasty of Kirmán, xiii-
xiv), 48, 92
Qaramán (formerly Láranda in Asia
Minor), 155, 411; dynasty of —,
401
Qára Muḥammad b. Bayrám Khwája
Qára-qoyúnlú (xiv), 399
Qaránqay (Mongol prince executed),
33
Qára 'Osmán ('Uthmán); see above
under Qára Íluk
Qaraqorum (the Mongol metropolis),
8, 405
Qára-qoyúnlú (“Black Sheep” Turk-
máns), 173, 379, 380, 381, 382,
387, 388, 399, 401, 403, 404, 407-9
Qára Sunqur (xiv), 53
Qaráwul, clan or family of Qazwín, 94
Qára Yúsuf (“Black Joseph”) son of
Qára Muḥammad, q.v., 173,
192, 196, 204, 206, 380, 382, 399,
400, 401, 404, 409
Qárs (in Armenia), 188
Qásimu'l-Anwár (poet, xv), 352, 366,
438, 473-86
Abu'l-Qásim Bábur (Tímúrid prince,
xv), 311, 387
Qaṣr-i-Zard (in Fárs), 355
Qatáda (family of — at Mecca), 51
Qáyin, 155
Qayṣariyya (Caesarea), 83, 85
Qazwín, 57, 87, 93, 94, 96, 97, 98,
190, 195, 230, 231, 232, 233, 234,
255, 256, 257, 368, 400
-Qazwíní, Zakariyyá b. Muḥammad —
(geographer, xiii), 64
Qibla, 522 and n.
Qinnasrín, 81, 86
Qipcháq, 321, 354, 388, 398
Qiṣaṣu'l-Anbiyá (“Tales of the
Prophets”), 88
Qiwám, Ḥájji — (xiv), 276 and n.,
292
Qiwámu'l-Dín. Mawláná — of
Shíráz (xiv), 166, 292; — 'Ab-
du'lláh of Shíráz (xiv), 272; Maw-
láná — (connected with Ḥurúfís,
xiv), 368; Ustád — (architect to
Sháh-rukh, xv), 384, 498
Qizil Arslán (ruler of 'Iráq, xiv), 225
Qizil-básh (“Red-heads”), 416-17
Qonya (Iconium), 63, 111, 127, 411,
445, 479
Quatremère, 69, 70, 72, 74 n., 75, 76,
77, 78 n., 79, 80, 397, 429
Qubád b. Iskandar Qára-qoyúnlú
(xv), 402
Qubiláy (“Kubla”) Khán (xiii), 19,
27, 74
Qudsí (poet of Herát, xv), 438, 499
Quhistán, 155, 156
Qul-Muḥammad (musician patronized
by Mír 'Alí Shír Nawá'í), 505
Qum, 27, 364, 389, 416
Qúmís, 27
Qumishah, 169
Qunquratáy (Mongol noble put to
death, A.D. 1284), 26
Qur'án, 27, 36 n., 63, 76, 84, 86, 92,
125, 165, 166, 175, 215, 259 n.,
272, 274, 289, 311, 363, 367, 385,
442, 478 n., 479 n., 500 n., 501 n.,
507, 514, 518, 520, 532
Quraysh, 89
Qúshjí, Mullá 'Alá'u'd-Dín 'Alí —
(astronomer, xv), 386
Ibn Qutayba, 88
Quṭb-i-Jahán (xiii), 41
Quṭbu'd-Dín. — Muḥammad Kh-
wárazmsháh (A.D. 1199-1220), 20,
66; — Mas'úd of Shíráz (xiii-xiv),
83; — (ruler of Kirmán, xiv), 163;
— Maḥmúd b. Mubárizu'd-Dín
Muḥammad (Muẓaffarí, born A.D.
1336), 163; Amír — (son of Say-
yid Amír Ḥájji Ḍarráb, xiv), 164;
— (envoy of Tímúr), 167, 282;
— Ná'í (courtier of Míránsháh, put
to death by Tímúr in A.D. 1399),
195
Qutlugh Turkán Ághá (sister of Tímúr,
d. A.D. 1382), 186
Rabáb-náma (of Sulṭán Walad or
Veled, xiii), 156
Rabban Ṣawmá (member of Arghún's
mission to Europe in A.D. 1287-8),
31
Rab'-i-Rashídí (or Rashídiyya, q.v.),
71, 75, 77, 82, 84, 86
Rabí'í (poet of Búshanj, xiv), 150-2,
174, 431
Radloff, 156
Ráfiḍís (Ráfiẓís), 234, 519, 521 and n.
See Shí'a
Ráfi'í. — author of a work entitled
Tadwín, 93; — clan or family of
Qazwín, 94
Rafí'í (or Refí'í, Turkish Ḥurúfí poet,
xv), 369, 449
Rafí'u'd-Dín-i-Abharí (poet, xiii-xiv),
154
Rafsinján, 163
Raḥba (Raḥbat) in Syria, 51, 81
Rakhsh (Rustam's war-horse), 535,
536 n.
Ramusio, Giovan Battista —, 381 n.,
405
Raṣadí, Núru'd-Dín — (xiii), 115
Rashaḥát-i-'Aynu'l-Ḥayát (composed
by 'Alí b. Ḥusayn-i-Káshifí in
A.D. 1503), 434, 441-2
Rashídu'd-Dín. — Faḍlu'lláh (states-
man, physician and historian, put
to death by Abú Sa'íd the Mongol
Íl-Khán in A.D. 1318), 17, 31, 41,
43, 46-7, 48, 49, 50, 51-2, 56, 67,
68-87, 89, 94, 100, 101, 194,
328 n., 424; — Waṭwáṭ (poet, xii),
65
Rasḥídiyya (quarter of Tabríz), 70,
328. See also above under Rab'-
i-Rashídí
Rasht, 489
Raverty, the late Colonel —'s manu-
scripṭs, 67 n., 150 n., 210 n., 426,
427
Rawḍatu'l-Anwár (poem by Khwájú
of Kirmán composed in A.D. 1342),
226
*Rawḍatu'l Jannát (history of Herát
to A.D. 1473 by Mu'ín of Isfizár),
173-4, 179 n.
Rawdatu'ṣ-Ṣafá (general history by
Mírkhwánd, q.v.), 161, 174, 388,
389, 431-3, 434, 439
Rawḍatu'sh - Shuhadá (by Ḥusayn
Wá'iẓ-i-Káshifí, xv), 434, 441, 442
*Rawḍatu Uli'l-Arbáb (composed in
A.D. 1317 by Fakhru'd-Dín Baná-
katí), 100-103
Rawḍu'r-Riyáḥín (by -Yáfi'í), 88 n.
Rawḥa, 192
Ray (Rhages), 16, 27, 187, 190, 193,
194, 199, 265, 382, 386, 402
“Red Heads,” 416. See also Qizil-
básh
Refí'í. See Rafí'í supra
Rehatsek, 431
Religious Systems of the World (1892),
532 n.
Renaissance, 5
René of Anjou, King —, 395
Revisky (translator of Ḥáfiẓ), 303
Rhages. See Ray supra
Riḍá-qulí Khán Lala-báshí, poetically
named Hidáyat (Persian states-
man, writer and poet, xix), 140,
141, 222-3, 272, 432, 465, 481 n.,
495. See also Farhang-i-Anju-
man-árá-yi-Náṣirí, Riyáḍu'l-
'Árifín and Majma'u'l-Fuṣaḥá
Riḍá Tawfíq (Riẓá Tevfíq, called
“Feylesúf Riẓá,” contemporary
Turkish scholar and politician),
103, 375, 450
Rieu, Dr Charles —, 58 n., 67, 68,
95 n., 96, 100 n., 103, 111, 184 n.,
203, 223, 226, 321, 328, 332, 355,
360, 361, 363, 364, 386, 424, 425,
429, 430 n., 436, 437, 440, 441,
443, 453, 460 n., 464, 473, 495 n.,
502 n.
Rijálu'l-Ghayb (“Men of the Unseen
World”), 276 n.
Risála-i-Amána (by Qásimu'l-Anwár,
xiv-xv), 475
*Risála-i-Dilgushá (by 'Ubayd-i-Zá-
kání, xiv), 232, 235, 254-7
Risála-i-Qushayriyya, 88
Risála-i-Ṣad Pand (by 'Ubayd-i-
Zákání, A.D. 1350), 232, 235
Risála-i-Sháhid (by Maḥmúd Shabis-
tarí, xiv), 149
Risála-i-Sulṭániyya (by Rashídu'd-
Dín Faḍlu'lláh, A.D. 1307), 76
Risála-i-Tahlíliyya (by Jámí, xv), 514
Rísh-náma (the “Book of the Beard,”
by 'Ubayd-i-Zákání, xiv), 235,
237, 251
Riyáḍu'l-'Árifín (by Riḍá-qulí Khán,
xix), 272, 331 n.
Riẓá. See Ri'ḍá
Riẓwán or Riḍwán, the custodian of
Paradise, 215
Rockhill, W. W. —, 8 n.
Rogers, A., 516, 531
Rome, Romans, 3, 102, 311, 405
Romulus, 102
Rosen, Baron Victor —, 174 n., 210 n.,
424 n., 425, 426, 427, 509
von Rosenzweig, Vincenz Edlem —,
516, 531, 532, 542
von Rosenzweig-Schwannau, Vincenz
Ritter —, 209, 302, 305. See also
Ḥáfiẓ
Ross, Sir E. Denison —, 108, 131,
170 n., 184, 259, 364 n., 392
Royal College of Herát, 504
Rubruck, Friar William of — (Rubru-
quis), 8, 9
Rückert, 542
Rúdakí (poet, x), 522
Rúdbár, 368
Rufá'í, order of dervishes, 452
Ruknábád (stream of — near Shíráz),
238, 284, 291
Ruknu'd-Dín. — Khursháh (late
Grand Master of the Assassins of
Alamút, xiii), 25; Ṣá'in (prime
minister to Abú Sa'íd the Mongol,
A.D. 1324), 54, 55; Qáḍí — Ju-
wayní (one of the sources of the
Ta'ríkh-i-Guzida, q.v.), 89;
Malik — Abú Bakr b. Táju'd-Dín
'Uthmán (ancestor of the Kurt
kings of Herát, xiii), 174, 175; —
b. Shamsu'd-Dín-i-Kurt, known as
Kihín, “the Lesser” (A.D. 1278-
1307), 176; Shaykh — 'Alá'u'd-
Dawla of Simnán, 223; — (un-
identified, praised by 'Ubayd-i-
Zákání, xiv), 235
Rúm, 81, 82, 83, 84, 85, 106. See also
Asia Minor, Turkey
Rúmlú (one of the nine tribes which
supported Sháh Isma'íl the Ṣafawí
in A.D. 1500), 417
Rumelia, 412
Russia, Russians, 5, 6, 9, 10, 190, 192
Rustam. — (the legendary hero of
Persia), 316 n.; — Beg (general of
Jahánsháh beheaded by Úzún
Ḥasan in A.D. 1456), 408; — b.
Maqṣúd Áq-qoyúnlú (xv), 415,
416; — of Khúriyán (poet, xv),
501
Ruthenians, 9
Rúyatu'lláh (“the Vision of God”),
301 n.
Sab'a (the “Septet” of Jámí, also
called Haft Awrang, q.v.), 515
Sabzawár, 160, 161, 178, 186, 208,
212, 498
de Sacy, Silvestre —, 432 n.
Ṣad Pand (by 'Ubayd-i-Zákání, xiv),
251
Ṣad Wa'ẓ (by Maḥmúd Qárí of Yazd,
xv), 352
Sa'd b. Abú Bakr, Atábek of Fárs
(xiii), 121
Sa'dí, Shaykh Muṣliḥu'd-Dín — of
Shíráz (xiii), 15, 16, 70, 100, 105,
106, 115, 116, 119, 139, 143, 153,
224, 232 n., 238, 293, 329, 348,
350, 352, 401, 484, 485, 486, 510,
516, 522, 529, 531, 548
Sa'dí, order of dervishes, 452
Ṣadr-i-Jahán. Ṣadru'd-Dín Aḥmad-
i-Khálidí of Zanján (prime minister
to Gaykhátú, A.D. 1291-5), 31, 37,
39, 69; Jamálu'd-Dín Dastajirdání
(prime minister to Baydú, A.D.
1295), 41; Mawláná — of Bu-
khárá, 82
Ṣadru'd-Dín. — Aḥmad-i-Khálidí,
see immediately above; Shaykh —
Ibráhím (xiii), 40; Shaykh —
Qunyawí (of Qonya, Konia or
Iconium), 63, 127, 445, 514; —
'Alí b. Naṣíru'd-Dín Ṭúsí (xiii),
67; Shaykh — b. Bahá'u'd-Dín
Zakariyyá (xiii-xiv), 81; Mawláná
— Muḥammad Turka'í (xiii-xiv),
81, 83; — Qayruwání (parodied
by Busḥáq), 350; Mawláná —
(connected with the Ḥurúfís, xiv),
368; Shaykh — of Ardabíl (an-
cestor of the Ṣafawí kings, xv),
473, 474, 484; Shaykh — Yamaní
(xiv), 473
Sa'du'd-Dawla (Jewish minister of
Arghún, A.D. 1284-91), 31-6
Sa'du'd-Dín. — -Ḥamawí (xiii), 40;
— of Sáwa (xiii-xiv), 48, 50, 69,
70; — Maṣ'úd b. 'Umar-Taftá-
zání (xiv), 159, 353-4, 458; — b.
Rashídu'd-Dín Faḍlu'lláh (xiii-
xiv), 84, 86; — b. Naṣír (parodied
by Busḥáq), 350; — Waráwíní
(author of Persian version of the
Marzubán-náma), 356
-Ṣafadí (xiv), 356
Ṣafawí dynasty (A.D. 1502-1736), 160,
207, 315, 316 n., 317, 379, 380,
396, 397, 399, 400, 407, 414, 416,
417-20, 421 n., 434, 439, 459, 464,
473, 475, 484, 507
Ṣaffárí dynasty (A.D. 867-900), 91
Ṣaff-i-Ni'ál (the “shoe-row”), 323 n.
Ṣafí or Ṣafiyyu'd-Dín of Ardabíl,
Shaykh — (ancestor of the Ṣafawí
kings), 85, 474, 484-6
Safínatu'sh-Shu'ará (Turkish trans-
lation of Dawlatshah's “Memoirs of
the Poets” by Sulaymán Fahmí), 436
Ságharí (poet, satirized by Jámí), 512
Ṣaḥá'ifu'l-Akhbár (general history in
Turkish by Munajjim-báshí,
q.v.), 383 n., 384 n., 385 n., 403 n.,
407
Saḥbán b. Wá'il, 116 and n.
Ṣáḥib-Díwán-i-Juwayní, Shamsu'd-
Dín — (xiii), 20-24, 27-31, 66,
106, 115, 121, 153, 175
Ṣáḥib-Qirán (“Lord of the Fortunate
Conjunction,” title given to Tí-
múr, q.v.), 185
Ṣá'ib (Persian poet), 292
Abú Sa'íd. — b. Abi'l-Khayr (mystic
and poet, xi), 65, 121; — (Mongol
Íl-Khán of Persia, A.D. 1317-35),
48, 51-8, 59, 71, 74, 95, 99, 103,
159, 160, 170, 171, 178, 215, 222,
226, 251, 261, 352(?), 389, 429-
30; Sulṭán — (grandson of Mírán-
sháh b. Tímúr, xv), 388-90, 402,
406, 409-10, 421 n., 429, 487 n.,
506 n.
St Albans, 6
St Bartholomew's Hospital, 303
St Peter, 102
St Petersburg, 210 n., 425, 509. See
also Petrograd.
St Sophia (Constantinople), 367
Ṣá'inu'd-Dín Tarika (saint, xv), 489
-Sakkákí (author of Miftáḥu'l-'Ulúm,
xiii), 272 n.
Sakyamuni (Buddha), 73
Ṣaláḥu'd-Dín Músá, 386. See Qáḍí-
záda-i-Rúmí
*Salámán u Absál (poem by Jámí,
xv), 523-6
Salemann, 156
Salgharid Atábeks of Fárs (xii-xiii),
73, 74, 92
Ṣáliḥiyya cemetery (Damascus), 128
Salím. — (or Selím) “the Grim”
(Ottoman Sulṭán, xvi), 107 and
n.; — (Persian poet), 292
Sálí Noyan, 174
Saljúqs. See Seljúqs
Saljúq-náma (of Ẓahírí of Níshápúr),
89
Salmá (woman's name), 544, 545
Salmán of Sáwa (poet, xiv), 60, 159,
171, 172, 211, 230, 233, 234, 260-
71, 291, 293, 296-8, 325, 348, 350,
352, 490, 491, 522
Salmás, 188
Sám. — (legendary hero of Persia,
grandfather of Rustam), 316 n.;
— Mírzá (Ṣafawí prince, xvi, author
of the Tuḥfa-i-Sámí, q.v.), 439,
459, 507, 514
Samak (the Fish which supports the
Earth), 113 and n.
Sámánid dynasty (x), 91, 522
Samarqand, 169, 180, 186-9, 191-4,
196, 197, 199, 202, 206, 283, 329,
354, 355, 362, 368, 381, 386, 390,
394, 418, 428, 436, 438, 464, 473,
491, 502
Saná'í (poet, xii), 65, 261, 343, 344,
352, 522
Sanguinetti, 64 n.
San Lucar, 201
Santa Maria, 199
Saráb, Sarai, Saráw, Saráy, 53 n.,
122, 321, 473
Saracens, 9
Sarakhs, 186, 354
Sarandíb (Ceylon), 122
Saráw-rúd, 70
Saráy Khátún (or Sára Khátún, mother
of Úzún Ḥasan, xv), 407, 408 n.
Sarbadár dynasty of Sabzawár (xiv),
60, 160, 161, 178-80, 208, 210,
211, 216, 498
Ṣarf-i-Mír (by -Sharíf-Jurjání, xiv,
xv), 355
Sárí (Mázandarán), 494
Sarjam (near Zanján), 426
Sásánian kings of Persia (iii-vii), 3,
14, 68, 74, 90, 119, 120, 121, 250,
267, 414, 500 n.
Sátí Beg (daughter of Úljáytú, and
queen in A.D. 1339), 51, 53, 55,
59, 170
Savinj (Sevinj), Amír — (d. A.D.
1318), 52
Savinj (Sevinj), Qutlugh Ághá (niece
of Tímúr, xiv), 179
Sáwa, 55, 400
Sawániḥ (by Shaykh Aḥmad Ghaz-
zálí), 135 and n.
Sawdá'í, Bábá — (poet, xv), 438
Sawmá, Rabban — (one of envoys
sent by Arghún to Europe in A.D.
1287-8), 31
Sayfí. — of Herát (historian), 174,
176, 431; — of Bukhárá (poet,
xv), 438, 458
Sayfu'd-Dín. — of Isfarang (poet,
xiii-xiv), 154; Sháh — (praised
by Busḥáq), 350; Amír — Maḥ-
múd (father of Amír Khusraw,
xiii), 108
Sayyids, heretical — (xiv), 190
Sayyid-i-Sharíf-i-Jurjání (xiv), 159,
166, 189-90, 355
Schefer, M. Charles —, 89 n.
Schiltberger, Johann — (xiv-xv), 404 n.
Schlechta-Wssehrd, 216, 515
Scotland, Scotch, 43, 102
“Sechaidar,” “Secheaidare” (Italian
corruption of Shaykh Ḥaydar,
q.v.), 416 n.
Sédillot, 502 n.
Seljúqs, 73, 74, 83, 91-2, 111
Seven Heavens, 248 and n.
“Seven Lean Years,” 325 n.
“Seven Years' Campaign” of Tímúr,
196
Seville, 199
Sevinj. See Savinj
Shábarán, 83
Shabistar, 146
Shabistarí, Shaykh Maḥmúd —
(mystical poet, xiii-xiv), 146-50,
300, 484
Shád Malak (the beloved of Khalíl
Sultán, xv), 381-2
Shafáthá, 81
Sháfi'í (sect), 46, 50, 70, 97, 98, 356
Sháh u Gadá (“the King and the
Beggar,” poem by Hilálí), 459
Sháh Jahán. — Qára-Khitá'í (ruler
of Kirmán, A.D. 1301-3), 48; —
Tímúr (descendant of Abáqá, xiv),
60; — (Mogul Emperor, A.D.
1628-59), 184, 391
Sháh-náma (of Firdawsí, xi), 65, 89,
95, 104, 111, 316 n., 352, 385,
532, 541
Sháh-rukh. — b. Tímúr (A.D. 1404-
47), 74, 169, 192, 193, 194, 344,
364, 366, 379, 380-7, 393, 395,
398, 400, 401, 404, 421 n., 424,
425, 427-8, 435, 438, 464, 473,
475, 498, 501, 502; — b. Abú
Sa'íd (Tímúrid, xv), 410
Sháh Shujá' (Muẓaffarí, xiv), 163,
164, 165, 166-7, 169, 172, 186,
206, 258, 264, 276 n., 278, 279,
280, 281-2, 290, 299, 355, 357,
360
Sháhí. Amír — (poet of Sabzawár,
xv), 352, 438, 498, 501; — Khátún
(daughter of Rashídu'd-Dín Faḍ-
lu'lláh, xiii-xiv), 84
Sháhinsháh-náma (or Chingíz-náma)
of Aḥmad of Tabríz (A.D. 1337),
103
Shahr-i-Naw, 398
Shahr-i-Sabz (Kash, near Samarqand)
194
Shákh-i-Nabát (alleged sweetheart of
Ḥáfiẓ), 287
Shám (Damascus, a word-play on the
name), 122
Shamákhí, 83, 417
Shamans, 44
Sham'í. See Shem'í
Shámlú (one of the nine tribes who
supported Sháh Isma'íl the Ṣa-
fawí), 417
Shams. — i-Qays (prosodist, xiii),
16; — i-Tabríz (mystic, xiii), 139,
343, 465, 484; i-Ṭabasí (poet), 65;
Amír — (connected with Ḥurúfís,
xiv), 368; — i-'Alá (poet satirized
by Kátibí, xv), 492-3
Shamsu'd-Dín. — Muḥammad-i-
Juwayní, entitled Ṣáḥib-Díwán,
q.v.; — (grandfather of the pre-
ceding, xii), entitled Buzurg (“the
Great”) and Múy-diráz (“the
Long-haired”), 20; Mawláná —
(xiii), 28; — b. Ruknu'd-Dín-i-
Kurt (xiii), 57, 174, 175; —
Muḥammad-i-Kurt (xiv), 177-8;
Qádí — Muḥammad b. Ḥasan
(xiii-xiv), 81; — Muḥammad-i-
Abarqúhí (xiii-xiv), 86; Sayyid
— (connected with Ḥurúfís, xiv),
368; — (ruler of Akhláṭ in A.D.
1425), 401; Amír — Zakariyyá
(first Prime Minister of Sháh Is-
ma'íl the Ṣafawí, A.D. 1500), 417;
— Gílání (first Chancellor of Sháh
Isma'íl, A.D. 1500), 417
Shanb-i-Gházání, 361
Shápúr. — I (Sásánian king, iii),
93; — (unidentified, xv), 494
-Shaqá'iqu'n-Nu'mániyya (bio-
graphies of Ottoman divines), 369
Sharafu'd-Dín. — Hárún-i-Juwayní
(poet and patron of poets), 20-1;
— Ḥasan Mustawfí (xiii-xiv), 82;
Mawláná — i-Tabasí (xiii-xiv),
86; — 'Alí Yazdí (biographer of
Tímúr, xv), 159, 181, 183, 189,
190, 191, 196, 197, 198, 201, 202,
203, 356, 361, 362-5, 385, 438,
see also Ẓafar-náma; — Muẓaf-
far b. Mubárizu'd-Dín) A.D. 1325-
53), 163; — Rámí (author of the
Anísu'l-'Ushsháq, A.D. 1423), 462
Sharafiyya College (in Taft of Yazd),
364
Shásh (or Chách, the modern Tásh-
kand), 110, 320 and n.
Shaṭṭu'l-'Arab, 511 and n.
Shawáhidu'n-Nubuwwa (“Evidences
of Prophethood,” composed by
Jámí in A.D. 1480), 512-13
Shaybání Khán the Uzbek (xv-xvi),
380, 390, 393, 418-19, 459
Shaykhí b. Rashídu'd-Dín Faḍlu'lláh
(xiii-xiv), 84
Shaykhí Ná'í (musician, xv-xvi), 505
Shaykhum Suhaylí, Amír — (poet,
xv), 438, 457
Shem'í (Turkish commentator of
Ḥáfiẓ), 299
Shiblí. Sulṭán — b. Sháh Shujá'-i-
Muẓaffarí (xiv), 167, 169; —
Nu'mání (Indian critic and scholar,
xix-xx), 108, 261, 265, 267, 269,
271, 273, 274, 280 n., 289, 291,
292 n., 293, 296
Shiháb, Mawláná 'Alí — of Turshíz
(poet, xv), 498
Shihábu'd-Dín. — -Nasá'í (bio-
grapher of Jalálu'd-Dín Manko-
birní, xiii), 12; — Suhrawardí
(Sháfi'í doctor of Baghdád, xiii-
xiv), 70, 139; Amír — (governor
of Baghdád, xiii-xiv), 82; — b.
Rashídu'd-Dín Faḍlu'lláh (xiii-
xiv), 84; — Ḥaydar (satirized
by 'Ubayd-i-Zákání, xiv), 238;
Shaykh — Qalandar (satirized
by 'Ubayd-i-Zákání, xiv), 257;
Shaykh — 'Abdu'lláh (or 'Azí-
zu'lláh) of Khwáf, 426, 428. See
also Ḥáfiẓ Abrú
Shí'a, Shí'ites, 42, 44, 50, 51, 178,
224, 255, 256, 301, 315, 372, 416,
418, 441, 456, 458, 464, 475, 498,
511, 521 n. See also Ráfidís
Shíráz, 15, 16, 30, 33, 38, 39, 84, 86,
163, 164, 166, 167, 168, 169, 188,
189, 190, 191, 206, 208, 225, 230,
231, 237, 238, 274, 276 n., 277,
281, 282, 283, 303, 311, 344, 355,
356, 357, 358, 359, 363, 366, 410,
413, 418, 423, 427, 436, 444, 485,
486, 500
Shíráz-náma (composed in A.D. 1343
by Shaykh Fakhru'd-Dín), 360-1
Shírín (the beloved of Khusraw Par-
wíz), 329, 547
Shi'ru'l-'Ajam (by Shiblí Nu'mání,
q.v.), 108, 109, 261, 265, 273, 292 n.
Shírwán, 374, 401, 416, 417, 449,
488, 494, 495
Shírwán-sháh (xiii-xiv), 83, 225
Shírzád, clan or family of Qazwín, 94
Shujá', Sháh —. See above under
Sháh Shujá'
Shurúr, Battle of — (A.D. 1502), 379,
417-18
Shúshtar, 166, 168, 189, 191
Síbak (poet, xv), 438
Síḥún. See Jaxartes
Silesia, 6
*Silsilatu'dh-Dhahab (the “Chain of
Gold,” composed by Jámí in A.D.
1485), 510, 516-23
Silsilatu'n-Nasab-i-Ṣafawiyya (a rare
work on the Genealogy of the
Ṣafawí kings of Persia), 474, 484
Simák (the star Arcturus), 113
Símí (poet and calligraphist, xv), 488,
493
Simnán, 55, 81, 190
Símurgh, 316
Sinai, Mount —, 114
Sind, 83
Sindibád-náma (Turkí translation of
—), 94
Sinjár (place near Mawṣil), 82, 399
Sinope, 205
Siráju'd-Dín of Dizful, Khwája —
(government auditor, xiii-xiv), 83
Ṣiráṭ, Bridge of —, 522
Síratu'n-Nabí (“Biography of the
Prophet,” probably Ibn Hishám's),
88 and n.
Sírján, 169, 190, 192
Sístán, 86, 91, 160, 175, 177, 181,
186, 187, 193, 388, 392, 456
Síwás, 83, 192, 196, 204, 205, 206,
404, 417
Siyáh-púsh Káfirs, 193
Siyaru'l-Mulúk (“Biographies of the
Kings”), 89. The work here in-
tended is the Siyásat-náma, q.v.
Siyásat-náma (by the Niẓámu'l-Mulk,
xi), 88-9
Siyáwush, 317-18
de Slane, Baron McGuckin —, 64 n.,
462 n.
Smith, Vincent A. — (historian of
Akbar's reign), 393 n.
Smyrna, 199
Solivero, of Barcelona (Spanish envoy
at Gházán's court about A.D.
1300), 44
Solomon, 317 n.
Somnáth, 477
“Sortes Vergilianæ,” 311
“Spaan,” “Spaham” (Italian cor-
ruptions of Iṣfahán, q.v.), 389,
410
Spain, Spaniards, Spanish, 4, 44,
199-201, 396
Sprenger (Catalogue of the Library of
the King of Oude), 125 and n.,
155 and n.
Ssufismus (by Dr Tholuck), 147
Stewart, Major Charles — (translator
of Malfúẓát-i-Tímúrí, 1830), 184
le Strange, Guy —, 63 n., 70 n., 80,
93 n., 99, 100, 155 n., 304, 356 n.,
426
Strassburg or Strasbourg, 107 n.
*Subḥatu'l-Abrár (the “Rosary of the
Pious,” by Jámí. xv), 516, 528-31
-Subkí (scholar and lecturer at Da-
mascus, xiv), 357
Subutáy (Mongol general, xiii), 25,
96, 97
Súdí (Turkish commentator of Ḥáfiẓ),
299, 302
Ṣúfíism, Ṣúfís, 85, 92, 319 n., 417,
435
Suhaylí. See Anwár-i- —, Shayk-
hum
Sulaymán. — Khán (one of the last
puppet Íl-kháns of Persia, xiv),
60; Sulṭán — “the Magnificent”
(Qánúní, A.D. 1520-66), 396;
Prince — (brother of Sulṭán Mu-
ḥammad I, killed in A.D. 1410),
400, 404; — Fahmí (translator of
Dawlatsháh's “Memoirs of the
Poets” into Turkish), 436
Abú Sulaymán Dá'úd. See Banákatí
Sulaymán Kúh, 193
Sulṭán 'Alí. — (elder brother of
Sháh Isma'íl the Ṣafawí), 416; —
(calligraphist of Mashhad, xv), 459
Sulṭán Veled (or Walad, son of Maw-
láná Jalálu'd-Dín Rúmí and author
of the Rabáb-náma, xiii), 155-6
Sulṭániyya, 48, 51, 53, 54, 55, 61, 67,
70, 81, 166, 187, 190, 192, 400, 401
Sunnís, 50, 178, 238, 256, 301, 315,
418, 419, 521
Sunqur Báwarchí (governor of Baṣra,
xiii-xiv), 81
Surghátmish Qará-Khitá'í (ruler of
Kirmán, xiii), 163
Surúrí (Turkish commentator of
Ḥáfiẓ), 299
Sús, 81
Ṣuwaru'l-Aqálím (geographical work
by Abú Zayd Aḥmad b. Sahl al-
Balkhí), 99
Suyurghatmish (son of Sháh-rukh,
died A.D. 1426-7), 385 n.
-Suyúṭí, 'Abdu'r-Raḥmán Jalálu'd-
Dín — (historian and polymath,
xv), 164 n.
Súzaní (poet and satirist, xii), 257
Swan and Sonnenschein (publishers),
532 n.
Syria, Syrians, 19, 41, 42, 51, 53, 69,
85, 86, 92, 127, 197, 205, 397,
404, 408, 417, 466, 468
Syriac language, 12, 31
Synagogues (destroyed by Gházán in
Persia about A.D. 1295), 40
Ṭabábakán (clan or family of Qaz-
wín), 94
Ṭabaqátu'l-Aṭibbá (“Lives of the
Physicians” by Ibn Abí Uṣaybi'a,
xiii), 63-4
Ṭabarak, Castle of —, 165
-Ṭabarí (the historian Muḥammad
Jarír —), 88, 220 n.
Ṭabaristán, 221
Ṭabas, 55
Tabríz, 27, 28, 33, 38, 40, 46, 61, 70,
79, 82, 86, 103, 146, 161, 165,
166, 172, 173, 175, 187, 199, 201,
208, 230, 317, 320, 321, 328, 329,
330, 361, 362, 368, 379, 400, 403,
406, 410, 413, 414, 416, 418,
473
Tacitus, 80
Tadwín of -Ráfi'í, 93; — of -Yáfi'í,
88
Tadhkiratu'l-Awliyá (“Memoirs of
the Saints,” by 'Aṭṭár, xiii), 88
Tadhkiratu'sh-Shu'ará (“Memoirs of
the Poets,” by Dawlatsháh, q.v.),
434
Tafá'ul (auguries from Ḥáfiẓ, etc.),
311-19
Taft (near Yazd), 364
Taftázán (in Khurásán), 354
-Taftázání. See Sa'du'd-Dín and
Aḥmad b. Sa'du'd-Dín
Ibn Taghribardí (historian), 58
Ṭáhir. — Abíwardí (poet, xv), 501;
— of Faryúmad, 111
Abú Ṭáhir-Khátúní (Persian poet and
writer), 65
Ṭahmásp, Sháh — I (Ṣafawí, A.D.
1524-76), 316 and n., 381 n., 400,
418, 419
Taḥqíq-i-Madhhab-i-Ṣúfiyán (by
Jámí, xv), 514
Tá'iyya (poem by 'Umar ibnu'l-
Fáriḍ), 133 n., 514
Tajáribu'l-Umam (of Ibn Miska-
wayhi), 88
Tájík, 466, 468
Tajríd (commentary on — by al-
Qúshjí, xv), 386
Táju'd-Dín. — Áwají (Shí'ite divine
contemporary with Uljáytú, xiv),
50; Sayyid — Naqíbu'l-Ashráf
(xiv), 70-1; Sayyid — (connected
with Ḥurúfís, xiv), 368; — 'Uth-
mán-i-Marghíní (ancestor of the
Kurt kings, xii-xiii), 174
Tajziyatu'l-Amṣár. See Ta'ríkh-i-
Waṣṣáf
Takalú (one of the nine tribes who
supported Sháh Isma'íl in A.D.
1500), 417
Takhtákh Injú (xiii-xiv), 83
Takrít, 191
Takúdar. See Aḥmad Takúdar
Ṭálib of Jájarm (poet, xv), 438
Abú Ṭálib al-Ḥusayní (translator or
author of the supposed autobio-
graphical works of Tímúr, xvii),
184
Ṭálish b. Amír Ḥasan (xiv), 170
Talmíḥ (allusion), 243
Tamanná'í (Turkish Ḥurúfí poet, xiv),
370
Tamerlane (corruption of Tímúr-i-
Lang, “Limping Tímúr”), see
Tímúr
Tamímí (clan or family of Qazwín),
94
Tanáṣurí (place), 398
Tarágháy (father of Tímúr), 185
Taramtáz, Amír — (xiv), 50
*Ta'rífát (“Definitions”). — of
'Ubayd-i-Zákání (xiv), 232, 235,
252-4, 276; — of -Sayyid-Sharíf-
Jurjání (xiv-xv), 355
Ta'ríkh. — *i-Banákatí (composed
in A.D. 1317), 100-3; — i-Ghá-
zání, 72; see Jámi'u't-Tawá-
ríkh; — i-Guzída (composed in
A.D. 1330), 17, 56, 57 n., 87-95,
115, 118, 119, 162, 166 n., 167,
168 n., 224, 231 n., 360; — i-Írán
(by Zuká'u'l-Mulk, xix), 383 n.; —
i-Jahán-gusháy (by Alá'u'd-Dín
'Aṭá Malik-i-Juwayní, completed
in A.D. 1260), 10 n., 12, 17, 20 n.,
21, 65-6, 88, 97 n., 106 n., 153 n.;
— -Kámil (by Ibnu'l-Athír, xiii),
88; — -Khulafá (by Jalálu'd-Dín
'Abdu'r-Raḥmán as-Suyúṭí), 164;
— i-Rashídí (by Mírzá Ḥaydar-i-
Dughlát, xvi), 362, 364 and n.,
392 and n.; — i-Ṭabarí, 88; —
i-Waṣṣáf (completed about A.D.
1312), 12, 21 n., 28 n., 29, 31, 33,
34, 37, 42, 48 n., 53 n., 67-8, 70,
360
Ṭaríq-i-Ṣúfiyán (“the Ṣúfís' Way,”
by Jámí, xv), 514
Tarjumánu'l-Asrár (“the Interpreter
of the Unseen,” Ḥáfiẓ so called),
312
Tarsus, 81
Tartary, 266, 267
Tartars (properly Tatár, the common
form being based on a popular
etymology, see pp. 6-7), 4-10,
466, 468. See Mongols
Ṭárumayn, 87
Táshkand, 110, 262 n., 320, 418
Tásh-Tímúr (executed in A.D. 1327),
57
Tauris, 413. See Tabríz
Ṭá'úsí (clan or family of Qazwín), 94
Tawakkul, Darwísh — (connected
with Ḥurúfís, xiv), 368
Tawḍíḥát (by Rashídu'd-Dín Faḍ-
lu'lláh, xiii-xiv), 75-6
Tawqí'í (Tevqí'í), 203. See Firídún
Bey supra
Táyábád, 186
Ṭayy (Arab tribe), 132
Tekfúr (Byzantine Emperor so called),
205
Tennyson, 218 n.
Tevqí'í (Tawqí'í), 203. See Firídún
Bey, supra
-Tha'labí (author of the Qiṣaṣu'l-An-
biyá), 88
Thiqatu'd-Dín Fámí, Shaykh — (xiii),
175
Tholuck, Dr —, 147
Thomas Ildaci or Ildouchi (Mongol
envoy to Edward II in A.D. 1307),
11, 49
Thompson, W. F. — (translator of
the Akhláq-i-Jalálí), 444
Tibet, Tibetan, 43
Tibyán (of Aḥmad b. Abí 'Abdi'lláh,
one of the sources of the Nuzha-
tu'l-Qulúb), 99
Tiflís, 188, 192, 414
Tigín (typical Turkish suffix to names),
120, 121 and n.
Tigris, 223, 234, 251, 264, 284, 285,
511 n.
Ṭihrán, 300
Tímúr (Turkish for “Iron”). — Qá'án
(Emperor of China, A.D. 1305), 49;
— -tash (son of Amír Chúbán, put
to death in Egypt in A.D. 1328),
54, 56, 59, 170; — (grandson of
Qubiláy Khán), 74; — i-Lang
(“Tamerlane,” the great Tímúr,
b. A.D. 1336, d. 1405), 4, 9, 12,
57, 58, 60, 71, 159, 160, 161, 163,
167-9, 172, 173, 178, 179, 180-
206, 208, 216, 282, 311, 321, 332,
344, 353-5, 357, 361-8, 371, 374,
379, 380, 381, 383, 388, 390, 393,
394, 395, 399, 400, 404, 421, 424,
425, 429, 430, 431, 432, 433, 435,
438, 462, 473, 503
Tíráh, 175
Tirmidh, 390
Tongudar (Armenian form of Takú-
dar, q.v.), 25 n.
Toqát (or Túqát), 127, 205
Tornberg, 88 n.
Toynbee, Arnold —, 151
Transoxiana (Má wará'a'n-Nahr), 5,
54, 64, 100, 101, 110, 185, 234,
320, 353 n., 379, 382, 387, 390,
398, 418, 419, 428, 453, 461, 468,
502
Trebizond, 85, 199, 201, 407, 412
Trinity College Library, Cambridge,
553 n., 536 n.
Túgháchár (Mongol general, put to
death in A.D. 1295), 35, 36, 37,
39
Ṭughán-sháh (patron of Azraqí the
poet), 347
Tugháy-Tímúr (xiv), 59, 60, 216
Tuḥfa-i-Sámí (Biography of later
poets by Sám Mírzá the Ṣafawí),
460, 507, 514
*Tuḥfatu'l-Aḥrár (poem by Jámí,
composed in A.D. 1481), 516, 526-
8, 541
Túmán (Mongol Envoy to Edward II
in A.D. 1307), 11
Tunis, 84
Túqát (or Toqát), 127, 205
Túqátmish (ri?? of Tímúr, xiv), 189,
190, 192. 321, 328-9, 368 (for
Túqtámis?? in the later references
read Tuqátmish)
Túqjáq (niece of Júshkab, a Mongol
noble, put to death), 34
Túqmáq (conspires against Chúbán in
A.D. 1319), 52
Tuqtáy (xiv), 49
Túrán, 58. See also Transoxiana,
Turkistán
Túrghúdí dynasty, 401
Turkey, 14, 107, 302, 365, 385, 422,
449, 452, 461, 540, 543. See also
Ottoman Turks
Turkí (or Eastern Turkish) language
and literature, 32, 93, 111, 184,
380, 391, 392, 395, 437-8, 439,
452-8, 505, 506
Turkistán, 5, 262 n., 272, 385, 386,
388, 398, 453. See also Túrán,
Transoxiana
Turkmáns, 85, 172, 173, 192, 379, 399,
418. See also Áq-qoyúnlú and
Qará-qoyúnlú
Turks (Eastern), 73, 74, 108, 228, 232,
252, 283, 318, 466, 467, 468, 469
Turk Yurdu (the organ of the Yeñi
Túrán or Pan-Turanian party in
Turkey), 15
Turner Macan (editor of the Sháh-
náma), 89 n.
Turshíz, 186, 487, 488
Ṭús (the modern Mashhad), 111, 186,
190, 234
Ṭúsí (poet, xv), 438
Túysirkán, 274
Túzuk-i-Báburí (Persian translation
of the Bábur-náma, q.v.), 392
Tuzúkát-i-Tímúrí (the so-called “In-
stitutes of Tímúr”), 183-4, 202-3
'Ubayd-i-Zákání (poet and satirist,
xiv), 159, 209, 211, 230-57, 260,
299, 350, 351, 352, 492
'Ubaydu'lláh. Khwája — of Shásh
(xiv, spiritual guide of Kamál of
Khujand), 320; Khwája — Aḥrár
(Shaykh of the Naqshbandí order
of dervishes, xv), 441
“Ugurlimehemet” (Italian corrup-
tion of Oghúrlú Muḥammad,
q.v.), 413
Úján, 52
Uljáytú (Mongol Íl-khán, reigned
A.D. 1305-16), 46-51, 52, 55, 67, 68,
70, 71, 72, 73, 76, 83, 163, 170, 171
Ulugh Beg (son of Sháh-rukh, mur-
dered by his son 'Abdu'l-Lạtíf in
A.D. 1449), 192, 364, 385, 386,
387, 388, 390, 394, 395, 400, 438,
453, 501-3
'Umar. — b. Abi'l-Khaṭṭáb (the
Caliph, vii), 250, 255; — -i-Khay-
yám (the astronomer-poet, xi-xii),
65, 119, 121, 227, 304, 335 n.,
446 n.; — b. al-Fáriḍ (Egyptian
mystical poet, xii-xiii), 514, 548;
— i-Sulṭániyya (connected with
Hurúfis, xiv), 368; — Shaykh,
Mírzá b. Míránsháh (xiv-xv), 362,
381; b. Úzún Ḥasan (killed in
A.D. 1472), 411
Umayyad Caliphs (vii-viii), 90, 91
'Ummán, Sea of —, 148, 212, 214
Úng Khán (the supposed original of
Prester John), 11, 19 n.
'Unṣurí (poet, xi), 65, 522
Urdú (Hindustání) language, 107-8
'Urfa, 389, 414
'Urfí of Shíráz (poet, circâ A.D. 1000),
292
'Urmiya, 188
Urúk Khátún (mother of Uljátú
Khudá-banda), 46
Ibn Abí Uṣaybi'a (author of the
Ṭabaqátu'l-Aṭibbá, or Biographies
of Physicians, xiii), 64
'Ushsháq-náma (“Book of Lovers”)
of 'Iráqí, 132; — of 'Ubayd-i-
Zákání, 235, 237
“Ussun Cassano” (Italian corruption
of Úzún Ḥasan, q.v.), 389, 404
Ustájlú (one of the nine tribes which
supported Sháh Isma'íl the Ṣafawí),
417
Usury prohibited by Gházán Khán
(A.D. 1299), 40
-'Utbí (author of the Ta'rikhu'l-
Yamíní, xi), 88
'Uthmán. — b. 'Affán (the Caliph,
vii), 255; Amír — of Mawṣil (A.D.
1502), 417. See also 'Osmán
Utrár, 202
Uways. Sulṭán — (Íl-khání of
Baghdád, xiv), 55, 104 n., 166,
171, 172, 208, 230, 235, 260,
262-3, 264-5, 368 n., 399; Sulṭán
— b. Sháh Shujá' (Muẓaffarí, xiv),
167, 169; — (Áq-qoyúnlú, brother
of Úzún Ḥasan), 408
Úyghúr script, 112 and n.
'Uyúnu't-Tawáríkh (of al-Kházin al-
Baghdádí), 88
Uzbek Khán (of the Golden Horde,
A.D. 1335), 57, 59
Uzbeks, 204, 379, 380, 390, 393, 399,
418, 419, 445
Úzún Ḥasan (Áq-qoyúnlú, also called
Báyandarí, q.v., d. A.D. 1477-8),
380, 381, 389, 400, 404-14, 429 n.,
443
Ván, 188
Venice, Venetians, 61, 380, 381, 405,
410, 411, 416, 429 n.
Vergil, 311
“Vision of God” (Rúyatu'lláh), 301 n.
Vüllers, 89 n.
Abu'l-Wafá, Shaykh — (xiv-xv), 445
Wafayátu'l-A'yán (by Ibn Khallikán,
xiii), 64
Wahl (translator of Ḥáfiẓ), 303
Wajíhu'd-Dín. Khwája — Zangí
(xiii), 111; Mawláná — Nasafí
(xiii), 175; Khwája — Mas'úd-i-
Sarbadár (xiv), 211-12
Walí, Amír — (ruler of Mázandarán,
xiv), 186
Abu'l-Walíd Aḥmad, Tomb of — in
Herát, 504
Walt Whitman, 107
Wang (or Ung or Ong) Khán, 11 n.
See Prester John
Wáqi'át-i-Báburí, 392. See Bábur-
náma
Waráwíní, Sa'du'd-Dín (author of
Marzubán-náma, xiii), 356
Wársáq (one of the nine tribes who
supported Sháh Isma'íl the Ṣafa-
wí), 417
Wásiṭ (in Mesopotamia), 357
Wásiṭatu'l-'Iqd (Jámí's second
Diwán), 515
Waṣṣáf-i-Ḥaḍrat (the “Court Pane-
gyrist,” 'Abdu'lláh b. Faḍlu'lláh
of Shíráz, xiv), 21, 42, 67-8,
87, 424. See also Ta'ríkh-i-
Waṣṣáf
Water of Life, 291 n.
Waṭwáṭ, Rashídu'd-Dín — (poet, xii),
65
Weil, 88 n.
Whinfield, E. H. —, 119 n., 146, 148,
300, 446 n., 448
White, Dr — (Professor of Arabic at
Oxford in A.D. 1779), 184
“White Garden” (Herát), 501
“White Hand” (Yad-i-Bayḍá), 267,
470 and n.
“White Sheep” Turkmáns. See Áq-
qoyúnlú
Wickerhauser, 156, 542
Wilson, C. E. —, 515
Winchester, Bishop of — (A.D. 1238),
6
Wine-drinking. See Drink
Wolf, Dr —, 346
“Wurchanadin” (i.e. Burhánú'd-
Dín, q.v.), 404 n.
Wüstenfeld, 64 n., 88 n.
Yádigár Muḥammad (xv), 389, 410
-Yáfi'í, Imámu'd-Dín — (xiii), 88;
Shaykh 'Abdu'lláh — (xiv), 356,
464
Yaḥyá. — (son of the Ṣáḥib-Díwán,
xiii), 29; Nuṣratu'd-Dín Sháh —
Muẓaffarí (xiv), 167, 168, 169,
190, 292; Khwája — yi-Narrád
(favourite of Míránsháh, put to
death by Tímúr about A.D. 1400),
195 n.
Yaman (Arabia Felix), 89, 184
Yamínu'd-Dín. Amír — Ṭughrá'í
(father of the poet Ibn-i-Yamín,
xiv), 211, 215; Amír — (one of
Mírzá Báysunghur's poets, xv),
501
Ibn-i-Yamín, Amír Maḥmúd — (son
of the above, d. A.D. 1367-8), 159,
179, 210, 211-222
Yanbú', 398
Ya'qúb (son of Úzún Ḥasan, xv), 413
and n., 414-16
Yáqút. — (the historian and geo-
grapher, xiii), 6, 12; — al-Musta'-
ṣimí (the celebrated calligraphist,
xiii), 84
Yarmouth, 6
Yasá'úl (xiv), 52
Yasáwur (rebellion of —, A.D. 1318),
52
Yasúr Nikúdarí, Prince — (killed in
A.D. 1320), 177
Yazd, 119, 162, 163, 168, 169, 193,
208, 225, 290, 364, 389, 418, 464
Yazdigird (name of three Sásánian
kings). — I “the sinful” (A.D.
399-420), 250; — III, son of
Shahriyár, the last of the line,
90
Yazíd b. Mu'áwiya (Umayyad), 256
Year amongst the Persians (by E. G.
Browne), 241 n., 299 n.
Yeñi Túrán (the “Pan-Turanian”
movement), 15
Yildirim (“the Thunderbolt”) Báya-
zíd (the Ottoman Sulṭán Báyazíd I,
reigned A.D. 1389-1402), 173, 196.
See under Báyazíd
Yima (in the Avesta, the Jam or
Jamshíd of the Persian epic),
290 n., 317 n.
Yúnus Khán (xv), 364
Yúrish-i-Panj-sála (Tímúr's “Five
years' campaign,” A.D. 1392-6),
190-3
Yúsuf. — Amírí (poet of Mírzá
Báysunghur, xv), 501; — i-Anda-
kání (musician of Sháh-rukh, xv),
384, 498, 500; — Badí'í (poet of
Bábur's time, xv-xvi), 459; —
Beg (xvii), 318; — i-Dámghání
(connected with Ḥurúfís, xiv),
368; — Ḍiyá'u'd-Dín (Jámí's son),
514, 527; — Sháh (minstrel, xiv),
264; — b. Úzún Ḥasan (killed
in A.D. 1472), 411, 417
*Yúsuf u Zulaykhá (poem by Jámí,
composed in A.D. 1483), 516, 531-
3, 535
Yúsuf, Súratu — (súra xii of the
Qur'án), 325 n.
Zábulistán, 388
Zádání, clan or family of Qazwín, 94
Ẓafar-náma. — (of Ḥamdu'lláh Mus-
tawfí of Qazwín, xiv), 87, 95-98,
99; — (of Nizám-i-Shámí, circâ
A.D. 1404), 183, 361-2; — (of
Sharafu'd-Dín 'Alí Yazdí, q.v.),
181, 185, 190 n., 191, 193, 361,
362-5, 438
-Ẓáhír, al-Malik. — (Sulṭán Bay-
bars of Egypt, A.D. 1260-77),
19; — (Barqúq, A.D. 1382-98),
191
Ẓahírí of Níshápúr (author of Saljúq-
náma), 89
Ẓahír-i-Faryábí (poet, xiii), 118, 261,
291, 350, 352, 522
Zakariyyá. — b. Muḥammad al-
Qazwíní (geographer, xiii), 64,
94; — (son of the Ṣaḥib-Díwán,
xiii), 28
Zákán, village of — near Qazwín, 231
Zákání, clan or family of Qazwín, 94,
231 n. See also 'Ubayd-i-Zákání
Zál (son of Sám and father of Rustam
in the Persian epic), 316 n.
-Zamakhsharí (philologist and com-
mentator), 256 n., 272 n., 357
Zand dynasty, 311
Zanján, 37, 48, 87, 97 n., 425
-Zanjání (grammarian), 354
Zanzibar, 398
Zarkúb, Shaykh — of Shíráz, 360
Záwa, 179, 211
Abú Zayd Aḥmad b. Sahl al-Balkhí
(author of the Ṣuwaru'l-Aqálím),
99
Zaynál b. Úzún Ḥasan (killed in
battle in A.D. 1472 or 1474), 411,
412
Zaynu'l-'Abidín b. Sháh Shujá'-i-
Muẓaffarí (A.D. 1384-7), 167-9,
188, 189, 191, 282
Zaynu'd-Dín. — 'Alí b. Ṣá'id
(preacher and rhapsodist, xiii),
34; Muḥammad (brother of Ḥam-
du'lláh Mustawfí of Qazwín, xiv),
87; — 'Alí (brother of Mubárizu'd-
Dín Muḥammad, xiii), 163; —
Abú Bakr-i-Táyabádí (saint, xiv),
186, 281; — of Hamadán (mer-
chant, friend of Ḥáfiẓ, xiv), 285;
Shaykh — of Khwáf (xiv), 321
Zeno, Caterino — (Venetian traveller,
xv), 380, 405, 411, 412, 416 n.
Zíj (Astronomical tables). —i-Ilkhání
by Naṣíru'd-Dín of Ṭús (xiii), 502;
— i-jadíd-i-Sulṭání (by Ulugh
Beg, xv), 386, 502
Zirih, 186
Zírbád, 398
Zoroastrians, 342 n., 494. See also
Gabr, Guebre, Magians
Zubdatu't-Tawáríkh. — of Jamá-
lu'd-Dín Abu'l-Qásím of Káshán,
88; — of Ḥáfiẓ Abrú, 424-6, 430
Zubayrí, clan or family of Qazwín, 94
Zuhra (in the allegory of Salámán and
Absál), 523
Zuká'u'l-Mulk (author of the Ta'ríkh-
i-Írán, xix), 383
Zunnár (zonarium or sacred girdle),
342 n.
Lyly was born in 1553-4 and wrote his Euphues, the Anatomy of Wit in 1578. Jámí composed his Nafaḥátu'l-Uns in 1478, and compiled his first Díwán in the following year.
↩See Part i of the Baron McGuckin de Slane's translation in Notices et Extraits, pp. v and lxxxv-xcii.
↩Lit. Hist. of Persia, vol. ii, pp. 17-89, especially pp. 86-89.
↩Ibid., pp. 83-84.
↩Lit. Hist. of Persia, vol. ii, pp. 349-353.
↩Pp. 634-635.
↩Add. 16,837, ff. 339-355.
↩Pers. Cat. p. 635.
↩
I.e. these predictions are not based on astrological predictions but inspired by revelation from God.
↩Tájík, a term originally applied to the Arabs (Tázík, Tází) who garrisoned the towns of Khurásán and Transoxiana, was later and is still applied to the Persian settled population as opposed to the nomads of Turkish stock.
↩The variants in the Majma'u'l-Fuṣaḥá give a slightly different meaning, viz. “After that year for several years more.”
↩Or, if the variant be adopted, “strong and firmly established.”
↩I.e. Muḥammad.
↩Alluding to the miracle of Moses, when he drew forth his hand “white as snow.”
↩The famous sword of 'Alí ibn Abí Ṭálib.
↩Cf. l. 710 of the Gulshan-i-Ráz (Whinfield's edition).
↩I.e. 1 × 2 = 2.
↩Pers. Cat., pp. 635-637.
↩See above pp. 365-366, where I have endeavoured to show that this attempt was instigated by the Ḥurúfí sect.
↩A pretty but probably fictitious anecdote about this event is given by Ouseley in his Notices of the Persian Poets (London, 1846), pp. 101-103.
↩These verses also occur in one of my MSS. of the poems of Qásimu'l-Anwár.
↩For sneezing as a sign of life (here, apparently, of Eternal Life) see Sir J. G. Frazer's Folk-lore in the Old Testament, vol. i, pp. 6 and 9.
↩Ed. Nassau Lees, pp. 689-693.
↩ One MS. has
I.e. presumably of Prophet and Revelation.
↩I.e. other than God.
↩Qur'án, xxiv, 26.
↩Qur'án, xviii, 44.
↩ One MS. has
That God created the heavens in six days and then ascended (or settled Himself) on His Throne is mentioned repeatedly in the Qur'án, e.g. v, 52; x, 3; xxv, 60, etc. The number of the heavens, not mentioned in these verses, is given as seven in ii, 27 etc. The numbers 7, 14 and 28 have great significance in the Ḥurúfí doctrine.
↩This is the characteristic pantheistic interpretation of the Ḥurúfís.
↩I take these four lines to embody the orthodox objection to mystical antinomianism, while the succeeding lines embody the poet's dislike of the orthodox.
↩The opening chapter of the Qur'án.
↩See p. 366 supra.
↩This term is applied to a native of the Caspian province of Gílán. Riḍá-qulí Khán in his Farhang-i-Anjuman-árá-yi Náṣirí says (s.v.) that it is also pronounced Gayl (Gêl), in proof of which he cites the following quatrain by Qásimu'l-Anwár in which it rhymes with mayl and sayl:
These words are entirely in dialect, and the sense given is only conjectural.
↩Meaning doubtful.
↩These words are entirely in dialect, and the sense given is only conjectural.
↩These words are entirely in dialect, and the sense given is only conjectural.
↩See p. 474 supra. The passage here referred to occurs on f. 9 of the MS.
↩See pp. 146-150 supra.
↩ The MS. has
Dawlatsháh, however, implies that these were separate poems entitled Majma'u'l-Baḥrayn, Dhu'l-Qáfiyatayn, and Dah-náma-i-Tajnísát .
↩Probably Sulṭán Abú Sa'íd and Abu'l-Ghází Ḥusayn are meant.
↩Ḥabíbu's-Siyar, vol. iii, part 3, p. 149.
↩These verses are also given by Dawlatsháh (pp. 389-390 of my edition), who merely says that he composed them “on the plague and the fierceness of the pestilence.”
↩Pp. 381-391 of my edition.
↩Símí's life is given by Dawlatsháh, pp. 412-417.
↩P. 384 of my edition.
↩By the “rules of sitting and rising” the Persians understand the laws of etiquette.
↩See pp. 260-271 supra.
↩See Dawlatsháh, pp. 418-420 of my edition.
↩See pp. 108-110 supra.
↩Pp. 377-378 of my edition.
↩The allusion is to the Prophet Muḥammad's miracle of cleaving the full moon (Badr) asunder with his finger. “Thine” means “thy name.”
↩Probably alludes to the common belief that the classical Mu'allaqát of the Arabs were so called because they were “suspended” on the door of the Ka'ba at Mecca. Badr means that he has produced a prize poem in every city.
↩See pp. 344-351 supra.
↩See pp. 230-257 supra.
↩Dawlatsháh (pp. 412-417) consecrates an article to him, in which he mentions his migration from Níshápúr to Mashhad. Besides being a notable penman, poet and maker of acrostics, he was an expert in gilding, illumination, and all arts connected with books, and gave instruction in these subjects. He is said to have composed 3000 verses of poetry in one night. He had also so voracious an appetite that on one occasion he ate twelve maunds of food and fruit without suffering any evil effects.
↩The nibs of the reed-pen (qalam) are cut to make it write better.
↩See Rieu's Persian Catalogue, pp. 639-640, and his Persian Supplement , p. 185.
↩P. 490 supra.
↩Add. 3150. See my Camb. Pers. Cat., pp. 365-6.
↩I.e. Prince Muḥammad ibn Báysunqur. See Rieu's Pers. Cat. loc. cit.
↩P. 340 of my edition.
↩It is commonly believed by the Persians that Mání (Manes), the founder of Manichæanism, claimed that his skill in painting was the miraculous proof of his divine mission.
↩See pp. 399-400 of my edition of Dawlatsháh.
↩Composed about 993/1585. See Rieu's Persian Cat., pp. 337-8.
↩P. 426 of my edition.
↩Ibid., p. 427.
↩Cited by Mír 'Alí Shír Nawá'í in his Majálisu'n-Nafá'is.
↩Áb means water, but also lustre, temper (of steel), water (of diamonds), splendour, and the like.
↩Pp. 350-351 of my edition.
↩The Sásánian, contemporary with the Prophet Muḥammad (seventh century after Christ).
↩Áhang-i-Khusrawání, the name of one of the modes or airs of Persian music.
↩Qur'án, lxxvi, 21.
↩Qur'án, lxxviii, 34.
↩Pp. 391 et seqq. of my edition.
↩His proper name was Ṣaláḥu'd-Dín Músá.
↩Concerning this important work, probably completed about 841/ 1437-8, see Rieu's Persian Catalogue and the references there given, especially to the partial text and translation published by Sédillot (Paris, 1847 and 1853).
↩Rieu's Pers. Cat. pp. 454-5. Some account of Naṣíru'd-Dín of Ṭús will be found in my Lit. Hist. of Persia, vol. ii, pp. 484-6.
↩The turning grey of black hair is often poetically described by the Persians as the dawn coming up out of the night.
↩Bombay lith. ed. of 1273/1857, vol. iii, part 3, p. 341.
↩Messrs Austin of Hertford, 1805.
↩Pp. 441, 442 supra.
↩Bombay lith. ed. of 1273/1857, vol. iii, part 3, pp. 334-351.
↩Bábur-náma, ed. Ilminsky, pp. 213-214 (= Pavet de Courteille's French translation, vol. i, pp. 382-385).
↩Also published separately as a pamphlet of 158 pages.
↩He succeeded to the throne of Herát on the death of Abú Sa'íd in Ramaḍán 873 (March-April, 1469).
↩Belin, op. cit., p. 19.
↩Ibid., pp. 59-64.
↩See pp. 422-3 supra.
↩Bábur-náma (ed. Ilminsky), pp. 222-223.
↩Cambridge MS. Or. 648, pp. 93-100.
↩Pp. 483 et seqq. of my edition.
↩Op. cit., pp. 101-158.
↩Rieu's Persian Catalogue, pp. 350-1.
↩Published at Calcutta in 1859.
↩Collections Scientifiques de l'Institut etc. Les Manuscrits Persans, pp. 215-259.
↩Nassau Lees's Biographical Sketch, p. 5.
↩Pp. 5-11.
↩Ibid., pp. 12-15.
↩Ibid., p. 12.
↩Nassau Lees, op. cit., pp. 14-15.
↩The Shaṭṭu'l-'Arab is the name given to the united streams of the Tigris and Euphrates
↩Ibid., p. 19.
↩Nassau Lees, op. cit., p. 19.
↩On this classification (Companions; Followers; Followers of the Followers; Ṣúfís) compare the Nafaḥátu'l-Uns (ed. Nassau Lees), p. 31.
↩Cited by Nassau Lees, loc. cit., p. 19.
↩Published by Blochmann at the end of his Persian Prosody (Calcutta, 1872).
↩This book, commonly called Sharḥ-i-Mullá Jámí, is properly entitled, in allusion to the son's name, al-Fawá'idu'ḍ-Ḍiyá'iyya, and is well known and widely used in the East.
↩This chapter contains 53 “witticisms,” many of them very coarse, and hardly any of them sufficiently amusing to raise a smile.
↩Particulars of some three dozen are given, but the notices given by Jámí of his own contemporaries are very brief.
↩I possess that printed at the Akhtar Press in 1294/1877. See also Ethé's India Office Persian Catalogue, col. 771-2.
↩Qur'án lxxiii, 4: “and chant the Qur'án with a well-measured recitation.”
↩Literally “Rejector” (i.e. of the first three orthodox Caliphs), a term of vituperation applied by the Sunnís to the Shí'a.
↩The following lines, which are a continuation of these, are entitled: “Story of that Ráfiḍí who begged a certain scholar to describe 'Alí, and how that scholar enquired, ‘Which 'Alí shall I describe, the 'Alí in whom I believe, or the 'Alí in whom you believe?’”
↩This important dogma, hotly repudiated by the Mu'tazila, was one of the test-beliefs of what ultimately became the orthodox doctrine of Islám.
↩I.e. those who turn towards Mecca when they pray.
↩See my translation of the Chahár Maqála, Anecdotes xxxiii (pp. 113-115) and xxxvii (pp. 125-128).
↩Ibid., Anecdote xiv, pp. 56-58.
↩Pp. 71-5 of FitzGerald's translation; ll. 1076-1120 of the original in Forbes Falconer's edition.
↩Pp. 48-49 of the translation, ll. 802-824 of the text.
↩See note on p. 527.
↩Pp. 91-93 of Forbes Falconer's edition, ll. 1615-1659.
↩I.e., I suppose, “may thy four years increase to forty years, yea, to four times forty!”
↩Chilla (Arabic Arba'ín), a period of fasting and religious exercises lasting forty days practised by darwíshes and seekers after occult powers. See my Year amongst the Persians, p. 148.
↩Young boys in the East are almost as carefully secluded as girls
↩By being beaten with the sticks.
↩See Graf's edition (Vienna, 1858), pp. 142-3, ll. 37-54.
↩Pp. 152-4 and 164-70.
↩See Ethé's India Office Persian Catalogue, col. 746-747.
↩ This latter passage is practically a commentary on the wellknown
Ṣúfí aphorism, “the Phenomenal is the Bridge to the Real.”
(
Published by Swan Sonnenschein in 1892, pp. 314-332.
↩Vol. ii, pp. 148-150 ad calc.
↩A lady who, like Zulaykhá, falls in love with Joseph, but is turned by his exhortations from love of the creature to love of the Creator.
↩Cf. Qur'án ii, 109.
↩It bears the class-mark R. 13. 8.
↩.
↩I.e., Niẓámí of Ganja.
↩Amír Khusraw of Dihlí.
↩Rakhsh, the name of Rustam's celebrated charger.
↩.
↩This matter is discussed at length by Shiblí in his Shi'ru'l-'Ajam, vol. i, pp. 323-356.
↩E.g. his curious explanation of and commentary on the letters of the Bismi'lláh near the beginning of the Tuḥfatu'l-Aḥrár.
↩See pp. 515-6 supra.
↩Biographische Notizen über Mewlana Abdurrahman Dschami nebst Übersetzungsproben aus seinen Diwanen von Vinzenz Edlem von Rosenzweig (Vienna, 1840). The pages of this volume are, unfortunately, unnumbered.
↩His work extends over 33 years (1844-1876). It began in the Z. f. d. Kunde d. Morgenlandes, vols. v, pp. 281-336, and vi, pp. 189-227; and was continued in the Z. D. M. G., vols. ii, pp. 26-51; iv, pp. 44-61; v, pp. 308-329; vi, pp. 491-504; xxiv, pp. 563-590; xxv, pp. 95-112; xxvi, pp. 461-464; and xxix, pp. 191-198.
↩Leipzig, 1855 and Vienna, 1858.
↩See pp. 421-3 supra.
↩Unfortunately no indication of the whereabouts of this MS. is forthcoming. The texts here given have been emended in some places from the Indian lithographed edition, which often gives a more correct reading.
↩This line is an obvious reminiscence of the opening line of the Mathnawí.
↩It is the first ghazal in the Díwán of Ḥáfiẓ.
↩I.e. weeping.
↩p. 501.
↩Ed. Dieterici, p. 5.
↩Ed. Cheïkh ed-Dahdah (Paris, 1855), p. 472.
↩See p. 514 supra.
↩