POETRY IN PERSIAN

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

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

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

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

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

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

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

Persian language stands apart among all Eastern languages in poetry. Persian
language is soft and expressive. There are many options for Persian poets in use of
words because there are many meanings to one word and many ways to express
one's thought. That is why Persian poetry and language are rich in expression.

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

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

Rubai and dobaty are both four lines poems which are distinguished from each other
by their rhythm. They may express mystical, romantic or philosophical themes. Omar
Khayam is one of the pioneers in writing Rubai and his books are translated into
many languages.

Masnavi with its unique rhyming couplets was utilized for epic poems. Avesta
included epic poetry. Ferdosi wrote the Shahnameh or 'Book Of Kings,' which is a
finished form of epic poetry with 50,000 couplets. The narrative form of masnavi was
used by Nizami. Masnavi was also used by the mystic poets Farid od Din Attar who
wrote The Conference of The Birds and Jalaluddin Rumi who wrote the Masnavi
Manawi.

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

POETS & POETRY

Hafez - (Hafiz)
Ferdosi - (Ferdowsi)
Jalaluddin Rumi - (Moulana)
Farid od Din Attar Omar Khayam - (Khayyam)
Saadi Sanai Nizami - (Nezami)
Jami Baba Taher - (Tahir)

HAFEZ, the poet

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

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

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

Hafez expresses his soul and true self in words. That is why his poetry captures
hearts who are ready to absorb such a mystery. It is a part of Iranian culture to open
Divan-e Hafez at random with a question or a wish, and let Hafez answer the
question.
Hafez loved his hometown Shiraz, and lived there all his life. He received many
generous offers to travel but he refused them.

There is a story about a time he decided to travel when he received an invitation from
India. He goes to the port of Ormuz but a storm came and Hafez did not like the
looks of ocean so he returned to his hometown Shiraz.

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

HAFEZ poetry - page 1

Taking a Riddle into the Tavern

For many years my heart wanted

something for me,.
not knowing that it was itself
what it wanted:

the desire for Jamshid's cup,

wherein all existence can be seen,
except for that chalice itself, that is.

There was a man beloved of God

who cried out to God, "Why
have you forsaken me?"

I took the riddle of this into a tavern

and asked the one who served.

He said, "Some secrets must be kept,

not told to the world at large.
The rosebud and the soul write mysteries
on their margins fold within fold.
Stay closed and wait."

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

"Given before the creation."

"And what of that woman there

that I cannot forget?"

"Hafez," said the tavernmaster, "this love

within you that speaks needs
some restraint!"

Translation by Coleman Barks (The Hand of Poetry)

My friend has fled? alas, my friend has fled,

And left me nought but tears and pain behind?
Like smoke above a flame caught by the wind,
So rose she from my breast and forth she sped.
Drunk with desire, I seized Love's cup divine,
But she that held it poured the bitter wine
Of Separation into it and fled.
The hunter she, and I the helpless prey;
Wounded and sick, round me her toils she drew,
My heart into a sea of sorrow threw,
Bound up her camel loads and fled away.
Fain had I laid an ambush for her soul,
She saw and vanished, and the timid foal,
Good Fortune, slipped the rein and would not stay.

My heart was all too narrow for my woe,

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

In the clear dawn, before the east was red,

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

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

HAFEZ poetry - page 2

Absolutely Clear

Don't surrender your loneliness

So quickly.
Let it cut more deep.

Let it ferment and season you

As few human
Or even divine ingredients can.

Something missing in my heart tonight

Has made my eyes so soft,
My voice
So tender,

My need of God
Absolutely
Clear.

The Subject Tonight Is Love

Translation by Daniel Ladinsky
RUMI, the poet

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

As a genius theologian, a brilliant scholar, and a pillar of Islam, he followed in his

father place until his spiritual friend and teacher, Shams of Tabriz appeared in his life.
Rumi underwent a spiritual transformation in 1244 after meeting Shams. With
appearance of Shams, Rumi became reborn and soon started his marvelous work
"Masnavi," (Mathnawi) consisting of 24,000 verses at age 38. His other famous work
is "Divan-e Shams-e Tabriz" (the collective poems of Shams of Tabriz). Rumi's poetry
has a mystic connotation, a combination that is the universal language of the human
soul. Rumi's title is Moulana (Mowlana) which means our master.

One of Rumi's favorite musical instruments was ney (flute). In Persian poems can be
sung or can be read. Rumi said, music can be a form of zikr, remembering that there
is no God but God, who is one -- which in Arabic is La illaha illa llah.

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

Rumi has inspired generations of artists, truth-seekers, and most everyone who has
read or heard his work. In the Space magazine the article Living Space recounts how
when NASA issued a call to architects for unique approaches to building colonies on
the moon, Nader Khalili responded. Influenced by Rumi, whose work often refers to
the unity of the four elements-- earth, wind, water and fire, Khalili, a native of Tehran,
told NASA, with fire and wind you can make water from soil: with fire and soil, you
can build a lunar home. When it comes time to build housing in space, Khalili
(influenced by Rumi) will be there to help. (also listed on expatriates page)

Excerpt from Leslie Wines' new Rumi book here.

RUMI poetry page 1

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

If I set my heart on anything but you

let fire burn me from inside.

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

Translated by Shahram Shiva

Hush - Don't Say Anything To God
 Don't try to hold on to this.
You'll lose it.

Don't pull the curtain.

It will end.

This moment with all of us here

is paradise,

but don't try to leave this way.

You'll ruin it.

Translated by Coleman Barks

The Hand of Poetry:
Five Mystic Poets of Persia

The Dome of the Inner Sky

The Great King is within me.

He is my dearest friend.

Don't look at my sallow face,

Look at how I stand with legs of iron!
Always turning toward that one
who gave me life.

I am the glorious Sun,

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

O heart, if you want to join us,

raise yourself
to the dome of the inner sky
Enter the fortress that no one can break.

The vast and mighty waters

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

Men, demons, and spirits all follow my command.

Can't you see that I am Solomon,
With a shimmering seal on my ring?

Why should I be weary

when every cell of my body is bursting with life?
Why should I be a donkey's slave
when I ride upon a magical horse?
Why should I be less than the Moon
when there are no scorpions at my feet?
Why should I stay at the bottom of a well
when a strong rope is in my hand?

I've built a place for the falcons of my soul

Fly this way, O birds of spirit,
for I am surrounded by a hundred mighty towers!

I am the rays of the Sun

dancing through the windows of every house.
I am carnelion, gold, and rubies,
even though this body is made of water and clay.

Whatever pearl you seek,

look for the pearl within the pearl!

The surface of the earth says,

"The treasure is within."
The glowing jewel says,
"Don't be fooled by my beauty
the light of my face
comes from the candle of my spirit."

What else can I say?

You will only hear
what you are ready to hear.
Don't nod your head,
Don't try to fool me
the truth of what you see
is written all over your face!

Translated by Jonathan Star, from the book

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

Out in Empty Sky

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

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

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

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

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

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

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

when God lives through you like Shams.

Translated by Coleman Barks, from the book

The Glance
The Creation Of Adam

*When the Maker willed the birth of mankind into existence to see what he would do
with good an devil, God commanded angel after angel to take a handful of clay from
the earth as a deposit that would have to be returned. Each time the earth begged
that this not be done, each time refusing God's emmissaries, for the earth know that
she would not be ruled or honored or provioded for by any less than God Himself.

"Don't ask me again," said the earth to Azrael,

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

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

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

RUMI poetry page 3

On the way of quest, the sane and insane are one.

On the way of love, relatives and strangers are one.
Whom the wine of the beloved's union was given,
In his religion, the Ka'ba and the idol-temple are one.
Translated by Reza Saberi, from A Thousand Years of Persian Rubiayat

May the lover be drunk and infamous all the year.

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

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

O precious soul,
this longing will make you pure.
O sacred body,
this longing will make you thin.
O great one,
The fire of love that you burn in
Will turn your world into paradise.

Translated by Jonathan Star

Rumi, In the Arms of the Beloved

Hallaj

Hallaj said what he said and went to the origin

through the hole in the scaffold.

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

and it swamped over me from head to foot.

Years ago, I broke a bunch of roses

from the top of his wall. A thorn from that
is still in my palm, working deeper.

From Hallaj, I learned to hunt lions,

but I became something hungrier than a lion.

I was a frisky colt. He broke me

with a quiet hand on the side of my head.

A person comes to him naked. It's cold.

There's a fur coat floating in the river.

"Jump in and get it," he says.

You dive in. You reach for the coat.
It reaches for you.

It's a live bear that has fallen in upstream,

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

A little part of a story, a hint.

Do you need long sermons on Hallaj!

Translated by Coleman Barks with John Moyne, from the book

The Essential Rumi

OMAR KHAYAM

Omar Khayam was born in Nishapur in province of Khorasan in Iran in the latter part
of 11th century. He was considered "The King of Wisdom"; he died in 1123 AD. He is
one of the most well known poets in the west and his poems are translated into many
languages.

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

Khayam was famous for his rubai (quatrain) poems, also known as a mathematician,
historian, and astronomer. He was an astroronomer royal who was appointed by
Malik Shah to reform the muslim calendar which is compared to Pope Gregory XII's
revision of Julian Calendar. Although there are debates about the life and poems of
Omar Khayam, it is certain that he was a great mystic and was considered a sage in
his time.

The Rubaiyat of Omar Khayam was translated by Edward FitzGerald, an English

poet and translator who lived 1809-1883. Although The Robaiyat of Omar Khayam
gained popularity slowly in the west, it became the most loved poems in English
language. (BUY RUBAIYAT)

OMAR KHAYAM, poetry

And, as the Cock crew, those who stood before

The Tavern shouted-"Open then the Door!

You know how little while we have to stay,

And, once departed, may return no more."

****

Lève-toi, voici l'aube, Ö toi qui nous rends fous,

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

Ceux qui dorment encor n'en seront point fâchés;

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

****

Und wie der Hahn dann krähte, kam ein Schrein

Vom Schenkentor-"So lasst uns ein zum Wein!

Ihr wisst, ein Stündlein nur ist uns gegönnt

Und brechen auf und kehren nie mehr ein."

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

There was the Veil through which I might not see:

Some little talk awhile of ME and THEE

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

****

Nous ignorons tous deux les secrets absolus.

Ces problèms jamais ne seront résolus.

Il est bien question de nous derrière un voile;

Mais quand il tombera, nous n'existerons plus.

****

Das Rätsel dieser Welt löst weder du noch ich,

Jene geheime Schrift liest weder du noch ich.

Wir wüssten beide gern, was jener Schleier birgt,

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

****
SANAI, the poet

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

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

He was connected to Bahramshah court who ruled 1118-1152. Bahramshah was

going on a military mission to India. Sanai as a court poet was going along. On the
way, he met the teacher Lai-khur. Sanai became a changed man and quit his service
as a court poet even though that he was offered lots of wealth and the king's
daughter. He went to Mecca, when returned he wrote The Hadiqa.

SANAI poems

Man Asleep

While mankind remains mere baggage in the world

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

What can they see in sleep?

What real merit or punishment can there be?

Jami, the poet

Moulana Noor-od-Din (Nuruddin) Abdorrahman Jami the son of Moulana Nezam-od-

Din (Nizamuddin) Ahmad was born in Jam, a small town of Khorasan in 1414 AD
(A.H. 817). Jam is now the Ghor province of Afghanistan. He died in Herat on the
13th of Moharram in 1492 AD (A.H. 898). His poetic name is Jami, the word Jam
means "wine goblet" in Persian and Nuruddin means "Light of Faith." His genius
made the literary men of his time uncomfortable because no man is great unless he
appears humble.

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

Jami returned to Herat and studied mathematics and philosophy with Ala-od-Din Ali
Ghoshchi. Hakim Jami later joined Khaja Saaduddin Kashghari, the chief of
Naghshbandis and became his disciple. It is said that when Khaja Saaduddin
gathered with other dervishes at the Jame Mosque of Herat every time Jami passed
the mosque Saaduddin said of Jami, "I am fascinated by him, this man is truly worthy.
I don't know with what trick and how to attract him to become a student."

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

Contemporary monarchs of his time made offers of large amounts of gold and other
gifts for him to participate in their courts. These offers constantly annoyed Jami. He
was also annoyed by people who wanted to make him a hero rather than do
something about themselves. Jami said "Ordinary human love is capable of raising
man to the experience of real love".
Jami was well known for his playful sense of humor. Jami paid special attention to
Saadi and Hafez in poetry and followed Nezami (Nizami) in his masnavi. When Jami
was seventy, he wrote his masterpiece Yusuf and Zulaikha. Different people attribute
Jami to writing from 44 to 99 books of grammar, poetry, and theology. Some of his
well known works include his prose works, "Nafahatul Uns" (Breaths of the Breeze of
Friendship), "Beharistan" (Abode of Spring), and a collection of biographies of Sufi
Saints. Baharistan is in the style of Saadi's Rose-Garden and he wrote it for his son
Ziao-od-Din Yusuf. His major poetic work includes "Haft Awrang" (Seven Thrones of
Grace), which consisted of over twenty-five thousand couplets. Some of the well
known writings of "Haft Awrang" are tale of "Salaman and Absal.", a version of the
story of "Leila and Majnun", "Khiradnameh Iskandar" (Alexander's Wisdom), and
poetic masterpiece of "Yusuf and Zulaikha".

Leila and Majnun by Mohammad Hourian

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

Jami Poetry Page 1

One who travell'd in the Desert

Saw MAJNUN where he was sitting
All alone like a Magician
Tracing Letters in the Sand.
'Oh distracted Lover! writing
What the Sword-wind of the Desert
Undeciphers so that no one
After you shall understand'.
MAJNUN answer'd --- 'I am writing
Only for myself, and only
"LAILA" ---if for ever "LAILA"
Writing, in that Word a Volume,
Over which for ever poring,
From her very Name I sip
In fancy, till I drink, her Lip'.

translated by Edward Fitzgerald

..

God said to the Prophet David--

'David, whom I have exalted
From the sheep to be my People's
Shepherd, by your Justice my
Revelation justify.
Lest the misbelieving---yea,
The Fire-adoring Princes rather
Be my Prophets, who fulfill,
Knowing not my WORD, my WILL'.

translated by Edward Fitzgerald

Jami Poetry Page 2

Verses from the book Jami: Yusuf And Zulaikha

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

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

"It has long been known in this ancient abode that without bitterness, life can never
become sweet. For nine long months the child must drink blood in its mother's womb;
and how many tortures must the ruby endure, imprisoned in rock, before the sun
finally illuminates its gorgeous hue!"

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

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

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

"Happy is he who is able to escape from self, and feel the gentle breeze of frienship.
His heart is so full of the beloved, that there is no longer room for anyone else. It is
the beloved flowing through his every vein and nerve like his very life: there is not an
atom of his body that is not filled with the friend. The true lover can no longer
perceive either the scent or the color of his own self: he has no interest, either
friendly or hostile, in anyone other than the beloved. His heart is attached neither to
thorne nor crown; all greed and lust have packed their bags and left his street. If he
speaks, it is to the friend; if he seeks, it is from the friend. He no longer takes himself
into account, and lives only for love. He leaves the raw and turns to the ripe,
abondoning completely the abode of the self."

translated and edited by David Pendlebury "Yusuf and Zulaikha"

Ferdosi, the poet

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

The Shahnameh, based on ancient sources that interweaves Persian myths,

legends, and historical events, relates the history of Iran from the creation of the
world to the Arab conquest in the seventh century. From numerous sources including
many oral histories he created this tome of the entire history of the Iranian people.
Even today, story tellers known as naqqal can recount large parts of Shahnameh
from memory.

Rustam conquers the White Demon

Hoping to earn money for his daughter's dowry, Ferdosi took the Shahnameh to King
Mahmud who promised him 60,000 gold coins. However, the king did not keep his
promise and gave him the same sum in silver.

In the Shahnameh, stories of thirty five monarchs can be equated with real life
persons. The rulers of the earlier part of Shahnameh are mostly known from the
Avesta and have little to do with the actual Achaemenian kings. The last part of the
Shahnameh presents a comparatively factual record of the Sassanian kings.

FERDOSI Persian poem

ATTAR, the poet

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

Different stories are told about the death of Attar. One common story is as follow: He
was captured by a Mongol. One day someone came along and offered a thousand
pieces of silver for him. Attar told the Mongol not to sell him for that price since the
price was not right. The Mongol accepted Attar's words and did not sell him. Later
someone else comes along and offers a sack of straw for him. Attar counsels the
Mongol to sell him because that is how much he is worth. The Mongol soldier
becomes very angry and cuts off Attar's head so he dies to teach a lesson.
Attar is one of the most ancient poets of Persia. His work has been the inspiration of
Rumi and many other mystic poets of Persian Empire. Rumi considered Attar the
spirit and Sanai the eyesight , both of whom his poetic masters. Attar met Rumi at the
end of his life when Rumi was only a boy and gave his book Asrarnameh as a
present to him.

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

In his shop, he also wrote while seeing patients. Attar wrote 114 pieces, the same
number of suras in the holy book of Koran. About thirty of his works survived. To
name a few of his works are love stories, biographies of saints, Asrarnameh ("The
Book of Secrets"), a collection of quatrains, Illahinameh ("The Book of God") and the
last not the least, his most well known masterpiece of Mantiq at-Tayr ("The Bird of the
Sky") known as "The Conference of the Birds" (BUY)

In The Book of God, he describes six human capacities and abilities: ego,
imagination, intellect, thirst for knowledge, thirst for detachment, and thirst for unity. In
The book of Secrets, he uses a collection of small stories to elevate the spiritual state
of the reader.

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

Looking For Your Own Face

Your face is neither infinite nor ephemeral.

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

So you sigh in front of mirrors

and cloud the surface.

It's better to keep your breath cold.

Hold it, like a diver does in the ocean.
One slight movement, the mirror-image goes.

Don't be dead or asleep or awake.

Don't be anything.

What you most want,

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

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

artwork by Mohammad Hourian

more Hourian art
SAADI, the poet

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

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

His life is divided into three parts. The first twenty five to thirty years of his life, he
spent in different countries in educating himself and learning. He received his
education at the Nizamiah College at Baghdad where he had a scholarship. From
Gulistan, we can learn that Arabic was spoken with great purity at that time in
Baghdad. Then, for thirty years he travelled widely from India in East to Syria in West
making himself practically acquainted with things. He made his first pilgrimage to
Mecca with his instructor in theology Abdul-Kabir Gilani. He repeated this pilgrimage
not less than fourteen times. Finally, Sheikh Saadi returned to Shiraz and devoted the
latter part of his life to writing books and to his students. Sadi was a disciple of
Sheikh Shahabud-Din Sahrawardi.

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

There is this story that one day Saadi saw a man who was looking to buy his book.
Saadi asked the man what the man likes about this writer? The man who didn't
recognized Saadi said, "He's a funny man." Saadi was pleased with the man remark
and gave his book for free to the man.

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

SAADI, stories and poems

A story from Saadi:

A dervish's wife was pregnant. The dervish prayed,"if God will give me a son, I'll
distribute all I have to the poor, all but the robe I'm wearing." God accepted his
prayers and the wife gave birth to a son so dervish gave everything he had to fulfill
his vow. Several years later, I asked a friend about the dervish. "He's in Jail." "Why, "I
asked. "His son got drunk, killed a man in a fight and fled. As you know when that
happens the father is put in chains." The dervish brought this upon himself with his
praying! It would of been better if this child had been a snake, rather than this
ungrateful son who does not take resposibility for his actions.

From The Rose Garden, Chapter V - On Love And Beauty

translated by Edward B. Eastwick:

Story III

A person had not seen his friend for a long interval. At

last he met him and said, "Where wert thou? for I longed
after thee." He replied, "Better longing than loathing."

COUPLET

Gay idol of my soul! late comest thou!

Not soon will I release thy garment now.

VERSE

"Tis better that our friend we seldom see,

Than to behold him to satiety.

SENTIMENT

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

COUPLET

Comest thou attended, then thou comest me only to distress;

Thou comest truly to make war, though peace thy looks express.
 STANZA

But for an instant should my friend prefer

To be with others, envy would me slay.
"Saadi!" he smiling cried, "Would this deter
Me this assembly's beacon? what, I say,
Imports it that in me moths quench life's ray!"

Nizami, the poet

Alyas Yusif Oglu is known as Nizami (Nezami) Ganjavi of Ganja (born and lived in
Ganja, Azerbaijan). He lived 1141-1203 AD His father was Yousef-ibn-Zaki and his
mother name was Raiseh.

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

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

He wrote about thirty thousands couplets in five Masnavi (poetry in rhymed couplets)
poetry books of "Mahzan-ol-Asrar", "Khosro and Shirin", "Layla and Majnun", "Haft
Peykar" (Seven Beauties), "Eskandar Nameh" and he wrote one book which is not
Masnavi. He gave each of his masnavi books as a gift to the kings of the time.

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

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

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

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

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

Miserable is a heart that has no beloved.

It is difficult to be without a friend or a beloved.
These few moments which you can never find again,
If you have a heart, do not be without a beloved.

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

BABA TAHER, the poet

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

It is stated that he was one of the Ahl-i- Haqq sect (Dervish or follower of truth) and
that his sister Bibi Fatimah is equally respected by this community. Baba Taher Uryan
Hamadani was one of the most eminent mystics of his time. He was from Hamadan;
a learned man, knowing all things (meaning of hama dan in Persian). His popular
name Uryan means "The Naked"; he was a dervish or inspired beggar.
Baba Taher is known for his dubayti, four line poems that is not the common rubai
metre although Persians refer to the quatrains of Baba Taher as rubaiyat. Baba Taher
poems are recited to the present day all over Iran accompanied with Sih-tar (three
stringed viol or lute). The quatrains (dubeyti or two -beyt metre poems) of Baba Taher
are written in local accents such as Mazandarani. They say Pehleviat to these kinds
of poems and they are very ancient . Baba Taher songs originally read in Fahlavi,
Luri, Kurdish and Hamadani dialects, taking their present form in the course of time.
The quatrains of Baba Taher have a more amorous and mystical connotation rather
than philosophical.

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

BABA TAHER Poetry Page 1

Without Thee in the Garden, Lord, I know

The sweetly-perfumed Roses cannot grow,
Nor Tears of Grief, although the Lips should smile,
Be washed away in Joy's bright overflow.
translated by Elizabeth Curtis Benton, "THE LAMENT OF BABA TAHIR"

******

When Trees to grow beyond their boundaries dare,

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

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

******

O Lord! this heart of mine afflicts me sore,

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

******

BABA TAHER Poetry Page 2

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