Chapter XLIII

This ode is inscribed upon the tomb of Hafiz.

THE END

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Footnote 1:

For the history of the times of Hafiz, see Defrémery in the _Journal
Asiatique_ for 1844 and 1845, Malcolm’s “History of Persia,” Price’s
“Mohammedan History,” Markham’s “History of Persia.” For the life of
the poet, see V. Hammer; Defrémery in the _Journal Asiatique_ for
1858; Sir Gore Ouseley and Daulat Shah, whose work is mainly a string
of anecdote—I have been told that Lutfallah’s is little better.

Footnote 2:

The “Travels of Ibn Batuta,” edited by Defrémery and Sanguinetti.

Footnote 3:

_Journal des Savants_ for 1821 and 1822.

Footnote 4:

Numberless beautiful images are used to describe the union of God and
man. Jelaleddin Rumi points the same moral in the following exquisite
apologue: “There came one and knocked at the door of the Beloved. And
a voice answered and said, ‘Who is there?’ The lover replied, ‘It is
I.’ ‘Go hence,’ returned the voice; ‘there is no room within for thee
and me.’ Then came the lover a second time and knocked, and again the
voice demanded, ‘Who is there?’ He answered, ‘It is thou.’ ‘Enter,’
said the voice, ‘for I am within.’”

Footnote 5:

Dr. Johnson’s contribution to this vexed question is perhaps as good
as any other: “Sir,” said he to Boswell, “we _know_ the will is free,
there’s an end on’t.”

Footnote 6:

_Les Religions de l’Asie Centrale._

Footnote 7:

_Cf._ St. Paul, who is scarcely more explicit: “Work out your own
salvation; for it is God which worketh in you both to will and to work
for his good pleasure.” (Phil. ii. 12).

Footnote 8:

Dabistan.

Footnote 9:

Hallaj lived in the ninth century. He was believed by some to be a
sorcerer, and by others a holy worker of miracles. He was condemned to
death with horrible tortures by the Khalif of Baghdad in 919, and his
ashes were thrown into the Tigris. It is said that a Sufi once asked
God why he suffered his servant Hallaj to fall into the Khalif’s
hands, and was answered, “Thus the revealers of secrets are punished.”

Footnote 10:

Gulshen-i-Raz.

Footnote 11:

Yusuf and Zuleikha.

Footnote 12:

“A Year among the Persians.” Browne.

Footnote 13:

Sayyed Ahmed of Isfahan.

Footnote 14:

Listen to the advice of an Afghan singer who wrote his _Ars Poetica_
in the mountains south of Peshawar about the middle of the seventeenth
century:—

“The arrow needs an archer, and poetry a magician.

“He must hold ever in the hand of his mind the weighing scales of
metre, rejecting the verse which is too short and that which is too
long.

“His mistress, Truth, shall mount her black steed, the veil of
allegory drawn across her brow.

“Let her shoot from beneath her eyelashes a hundred glances,
challenging and victorious.

“Let the poet place upon her fingers the jewels of the art of many
hues, adorn her with the sandal-wood and the saffron of metaphor;

“The bells of alliteration like bangles upon her feet, and on her
bosom the necklace of a mysterious rhythm.

“Add to these the hidden meaning, like eyes half seen through their
lashes, that her whole body may be a perfect mystery.”—_“Translation
of the Kilidi Afghani,” by T. C. Plowden._

I fear the outcome of these directions is too often “amphora coepit
institui, currente rota cur urceus exit,” and perhaps the advice of
Horace may be the better of the two—“denique sit, quod vis, simplex
dumtaxat et unum.”

Footnote 15:

_Cantique des Cantiques._

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TRANSCRIBER’S NOTES

● Typos fixed; non-standard spelling and dialect retained. ● Used numbers for footnotes, placing them all at the end of the last chapter. ● Enclosed italics font in _underscores_.