Rubaiyat of Baba Tahir


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April 10, The History of Kurdish Language. The unprejudiced academics that study Kurdish history are united in the view that the Kurds are an ancient race 1. The Kurds have lived for many […]. March 11, Education of Kurdish Language. Modern formal schooling, which is usually structured in the form of primary, secondary and higher education, relies on the extensive use of written and oral […]. December 6, Kurdish Language. Kurdish dialects are members of the northwestern subdivision of the Indo-Iranic language, […]. August 19, That luckless house would straightway be burned down.

Alas, how long, then, must I sorrow so? Thou lov'st me not, and wouldst not be my Love, Then wherefore comest thou to me in Dreams? Com'st thou? My Welcome thou shalt not contemn ; Come not, and who my bitter Grief shall stem? Give them to me, and of thy Woes I'll die Or be consumed, or I'll put up with them. Ah, when will Health to my Sick Heart return! The Good Advice I give it does but spurn. Flung to the Winds, 'twill not be borne away, Cast in the Flames alas, it will not burn. What Flame-singed Moth 's as blundering as I?

On such a Madman who would waste a Sigh? Even the Ants and Serpents have their nests.

The Lament of Baba Tahir

But I have not a Ruin where to lie. My only Sin is loving thee too well. Surely not all thy Lovers suffer so? Even Despair's pale Herbage will not grow. I'm a green Log fresh cut from off the Tree, Heart of Stone, thou burnest not for me, — Though who, indeed, expects a Stone to burn? But I must smoukler till I kindle thee.

The Heart of Man, you say, is prone to Sin, Oh yes! If on the tempting Face they did not look, The Heart, unknowing, would be Pure within. When Trees to grow beyond their boundaries dare. Whom fearest Thou, of Man who makest light? Whom fearest Thou, Who puttest him to flight? What though my Jar of Life be filled with Tears? When I am dead, released from all my Fears, Thy passing o'er my Grave will bring me back To claim again the Bounty of my years.

Like a sad-sounding Flute, Oh plaintively My Heart laments. Love, to be sweetest, Love-Returned must be, For else the Lover's Heart grows sick, you see Take Majnfm, he was desperately in love, But Leila even more in love than he.

All night 1 burn, and all day long I weep, For Days and Nights like this thou art to blame! Oh, evil Fate that I should have to die! But what is Fate when Destiny 's awry? What would it matter if but one small Grief Were mine? I pray thy Sun-like face may never lack The Shafts that split my Heart in swift Attack : Why is the mole upon thy cheek so dark? Objects so near the sun become burnt black. Is this the Outmost Star? I know not, truly, whence my Sorrow comes, But know that thou canst heal it.

Lovely One, Where art thou. Where is the Burning Spell Of those kohl-shaded Eyes? New Milford, Conn. April, For the text which follows, therefore, I have been reduced to the following materials : — i. Both of these con- tain 57 ruba'iyat.

aqyxujyvyq.tk: the-lament-of-baba-tahir-being-the-rubaiyat-of-baba-tahir-hamadani-uryanby

It was this collection which first called my attention to the author. The Jta. The collection lithographed at Tihran A. The Mundjdi of the Khwaja 'Abdullah al- Ansarl. The text constructed by M. Clement Huart in the Journal Asiatique 8th ser. The dialectal forms to note iu tins quatrain are in B has the ordinary Persian form. T and B restore 1. B 25, H B 30, H B restores the Persian form. Vide note to No. The other texts, as in No. B and AK have. Every scribe seems to have chosen his own forms of unorthodoxy for insertion, 1.

B 23, AK 24, T 27, H 45, ms B and MS have y. I think there is a lost idiom here.


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Huart has confused The other texts restore the Persian form. B restores the Persian form in each instance. B 38, H JjJ for Jb ; B has the Persian form They give here the value of. B has the ordinary Persian J instead of J at the end of each line. B restores the Persian forms. M has. The line as it reads in the other texts carries out the idea even more fully. The other texts for! The texts are identical and pure Persian.

B, AK and MS read cl;:! B reads the line 1. B 24, AK 25, H The meaning of the whole quatrain is very mystic and purposely involved.

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JInu jdili'. Browne's quotation from Qutbu M-Din 'Atiqi, at p. Asiatic Soc, Jan. D This quatrain is in pure Persian, and only found in the MS.

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Huart has misread the termination in AK, which is very badly wi'itten. The same observations apply here. MS is the only text before me which has sJ.. The others for. AK and MS end 1. B, AK and MS are the same, but soften c:. B has ywj for JlS , which is unsatisfactory. The Rebab is a two- or three-stringed bow instrument, played like a violoncello, much in use in Persia, which I have described elsewhere C Violin Making,' London, , p.

These are clearly allowable emendations. In The other texts restore the Persian J. Huart appends the following note : — " This line is nearly incomprehensible. Get hemistiche est rehelle a I' analyse ct notre traduction tres conjecturale. Browne suggests the rendering, ' Why dost thou ask "Wherefore art thou dizzy?


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  4. Compare the Turkish proverb. Browne tells me that in Persia tbo word :! Baba Tahir is known as one of the most revered and respectable early poets in Iranian literature. Most of his life is clouded in mystery. He was born and lived in Hamadan, the capital city of the Hamedan Province in Iran.

    He was known by the name of Baba Taher-e Oryan The Naked , which suggests that he may have been a wandering dervish. Legend tells that the poet, an illiterate woodcutter, attended lectures at a religious school, where he was not welcomed by his fellow-students.

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    The dates of his birth and death are unknown. One source indicates that he died in According to L. Elwell-Sutton: He could be described as the first great poet of Sufi love in Persian literature.

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