Poetry Farsi. Persian poetry

- My choice determined the case. I went to the Institute of Asian and Africa for the Indian branch, but then, in the distant 1971, the windows-auctive distribution of languages \u200b\u200bfrom applicants did not depend on. As a result, I was on Persian and very burning. However, as the poet nizami wrote, the fact that the taste like vinegar may be sugar. So it came out. Interesting books were found and good teachings met. When I, Excellent and Mrnitsa, entered the graduate school of the Institute of Oriental Studies of the Russian Academy of Sciences, my scientific director Professor Magomed-Nuri Osmanovich Osmanov began acquaintance with the fact that he said: "You do not know the Persian language!" His lessons of "close reading" of poems I remember with gratitude all my life.

- What is the place of Persian poetry in the modern world?

- Approximately the same as any other respectable poetic tradition. Since since the XIX century, Persian classics have been actively re-drove into Western languages, readers and admirers are located on each generation. As for academic studies, there is quite active work here, both in Iran and beyond. Many preserved texts have not yet been published and not entered into scientific use, therefore, a modern description of the handwritten libraries' funds becomes of special importance, in the era of digital technologies.

- If you needed to quickly fall in love with an unfamiliar person in Persian poetry, how would you do it?

- I would not have done it for anything. Forced to love is doomed by definition. But those who have already loved the Persian poetry in Russian translations, I would suggest "reading around", to expand my ideas about the history and culture of Iran, and also not to forget that every translation is the fruit of co-authorship, and pay attention to the names translators. And to those who are young, curious and not lazy, the Council is one: to love Persian poetry, it is necessary to teach Persian. I will give an example of the translator of the Osipa of the Remer. He read Omar Khaiaam in the English translation of Fitzgerald, published a Russian poetic version in 1922 and realized that he fell in love with her ears. Then he defended the Persian to learn, and in 1938 his famous translation of three hundred shoes from the original into Russian was already released.

- What is the most interesting thing - or important, terrible, funny - did you know working with Persian poetry?

- The most interesting thing is important, and terrible, and funny - it turned out to be connected for me with the translation process. Persian classic is calculated on the sophisticated reader. Even at the very carriers of the tradition, hermeneutic difficulties arose; So, the poet Jami was going to meet with Nizami in Paradise, finally ask him about the meaning of thousands of vague places. So the most interesting and important thing is to solve the meaning of the next incomprehensible line, the worst thing - when all the resources are exhausted, and the meaning is not built, and the funny thing is if suddenly lucky and understand how it's just really.

- If you had the opportunity to do a completely different topic now, what would you choose and why?

- In the Indo-generalism, studies have long been conducted on the reconstruction of the "Indo-European Poetic Language". I would have learned the ancient Greek, Sanskrit, ancient Ryarland, reassured Avestan and I would search for the ancient poetry of archetypes acquaintances to me on the Persian material of formula combinations.

1. John Renard. Historical Dictionary of Sufism. - Rowman & Littlefield, 2005. - P. 155.

   "Perhaps The Most Famous Sufi Who Is Known to Many Muslims Even Today by His Title Alone Is The Seventh / 13th Century Persian Mystic Rumi»

2. Annemarie Schimmel. "The Mystery of Numbers". - Oxford University Press, 1993. - P. 49.

   A Beautiful Symbol of the Duality That Appears Through Creation Was Invented by The Great Persian Mystical Poet Jalal Al-Din Rumi, Who Compares God's Creative Word Kun (Written in Arabic KN) With a twisted rope of 2 Threads (Which in English Twine German Zwirn¸ Both Words Derived from the root "Two").

3. Ritter, h.; Bausani, A. Encyclopaedia of Islam - "ḏjalāl al-dīn rūmī b. Bahā' Al-Dīn Sulṭān Al-'ulamā' Walad B. ḥusayn b. Aḥmad ḵhaṭībī" / Bearman, th. Bianquis, C. E. Bosworth, E. Van Donzel and W. P. Heinrichs. - Brill Online, 2007.

   ... Known by The Sobriquet Mawlānā (MEVLâNÂ), Persian Poet and Founder of the Mawlawiyya Order of Dervishes.

4. Julia Scott Meisami. Forward to Franklin Lewis, Rumi Past and Present, East and West (Revised Edition). - Oneworld Publications, 2008.
5. Frederick Hadland Davis. "The Persian Mystics. Jalálu" D-Dín Rúmí ". - Adamant Media Corporation, November 30, 2005. - ISBN 1402157681.
6. Annemarie Schimmel, "I Am Wind, You Are Fire," p. 11. She Refers to a 1989 Article by Fritz Meier:

   Tajiks and Persian AdmiRers Still Prefer to Call Jalalddin "Balkhi" Because His Family Lived in Balkh, Current Day in Afghanistan Before Migrating Westward. HOWEVER, Their Home Was Not in the Actual City of Balkh, Since The Mid-Eighth Century A Center of Muslim Culture In (Greater) Khorasan. Rather, As Meier Has Shown, It Was In The Small Town of Wakhsh North Of the Oxus That Baha "Uddin Walad, Jalalddin" S Father, Lived and Worked As a Jurist and Preacher with Mystical Inclinations. Franklin Lewis, Rumi: Past and Present, East and West: The Life, Teachings, and Poetry of Jalâl Al-Din Rumi, 2000, pp. 47-49.

   Lewis Has Devoted Two Pages of His Book to the Topic of Wakhsh, Which He States Has Been Identified with the Medieval Town of Lêwkand (OR Lâvakand) Or Sangtude, Which Is About 65 Kilometers Southeast of Dushanbe, The Capital of Present-Day Tajikistan. He Says It Is On The East Bank of The Vakhshâb River, A Major Tributary That Joins The Am Daryâ River (Also Called Jayhun, and Named The Oxus by The Greeks). HE FURTHER STATES: "Bahâ Al-Din May Have Been Born in Balkh, But at Least Between June 1204 and 1210 (Shavvâl 600 and 607), During Which Time Rumi Was Born, Bahâ Al-Din Resided in a House in Vakhsh (BAH 2: 143 [\u003d Bahâ "Uddîn Walad" S] Book, "Ma`ârif"). Vakhsh, Rather Than Balkh Was The Permanent Base of Bahâ Al-Din and His Family Until Rumi Was Around Five Years Old (MEI 16- 35) [\u003d From a book in german by The Scholar Fritz Meier-Note Inserted Here]. At that time, in about the year 1212 (AH 608-609), The Valads Moved to Samarqand (FIH 333; MEI 29-30, 36) [\u003d reference to rumi "s" discourses "and to fritz meier" s Book-Note Inserted Here], Leaving Behind Baâ Al-Din "S Mother, Who Must Have Been At Least Seventy-Five Years Old."
7. William Harmless Mystics., (OXFORD UNIVERSITY PRESS, 2008), 167.
8. ARTHUR JOHN ARBERRY. The Legacy of Persia. - Clarendon Press, 1953. - P. 200. - ISBN 0-19-821905-9.
9. Frye, R. N. The Encyclopaedia of Islam is "Darī" (CD Version). - Brill Publications.
10. ENCYCLOPEDIA OF LIBRARY AND INFORMATION SCIENCE, VOLUME 13 (eng.). Google Books.. Reference date August 18, 2010.
11. , from. 249.
12. Pahlavi Psalter. - article from Encyclopædia Iranica. Philippe Gignoux
13. Abdolhossein zarrinkoub. Naqde Adabi. - TEHRAN, 1959. - P. 374-379.
14. Abdolhossein zarrinkoub. Naqde Adabi. - TEHRAN, 1947. - P. 374-379.
15. Armenia in III - IV centuries. // The World History. - T. 2, ch. XXV.:

    ... Armenia received a writing system, not only different from Iranian, but also much more affordable for the people than Iranian; The latter due to its complexity was quite understandable only to professional scribes. This is partly explained by the wealth of Armenian literature compared to the Middle Persian.

16. Charles-Henri de Fouchécour. Iran VIII. Persian Literature (2) Classical. (eng.). ENCYCLOPAEDIA IRANICA (December 15, 2006). Reference date August 8, 2010. Archived on August 28, 2011.

    The Distinction Between Poetry and Prose Has Always Been Quite Deliberate in Persian Literature, with Poetry Given The Pride of Place. IT DISTINGUISHED ITSELF CLEARLY FROM PROSE NOT ONLY IN TERMS OF RHYME AND RHYTHM, BUT ALSO IN THE ARTFUL PLAY BETWEEN EXPLICIT MEANING OR Meanings and Implicit Nuances.

17. , p. 2: "The Prevalent Classification of Classical Literary Schools Into Central Asia, Transcaucasian, Persian, and Indian Originated with Y. E. BERTEL'S WHOSE PRIMARY EMPHASIS SEEMS TO HAVE BEEN ON ETHNIC AND REGIONAL CONTRIBUTIONS»
18. , p. 2: "The Corresponding Nomenclature of Persian Literary Historians, I.E.," Khorasani, Azerbayjani, Eraqi ", and" Hendi ", On the Other Hand, Denotes More Than Anything Else, a Chronological Differentiation.
19. Peter Chelkowski. Literature in pre-Safavid Isfahan - p. 112 (eng.). Reference date August 18, 2010. Archived June 19, 2012.

    The Three Main Literary Styles Which Follow Each Other Consecutively Are Known As: Khurasani, Iraqi, and Hindi. The Time Spans of Each Style Are Equally Flexible. Within thene Broad Geographical Divisions We Then Come Across Certain "Literary Schools" Which Reflect regional peculiarities and IDIOSYNCRASIES ANDRE LIKE PROVINCESIE ENTITIES LIKE PROVINCES OR TOWNS. For example, There Are: The Azerbayjani School, The Tabriz School, Or The Shirvan School.

20. C. E. Bosworth. 'Aǰam (eng.) (inaccessible link). Encyclopaedia Iranica (Deceptia 15, 1984). Reference date August 8, 2010. Archived on May 5, 2012.
21. Rypka, Jan. PoETS AND PROSE WRITERS OF THE LATE SALJUQ AND MONGOL PERIODS ', IN THE CAMBRIDGE HISTORY OF IRAN, VOLUME 5, THE SALJUQ AND MONGOL PERIODS. - January 1968.

    «One of the Striking Features Of The Transcaucasian School IS Its Complicated Technique. "

22. Peter Chelkowski. Literature in Pre-Safavid Isfahan International Society for Iranian Studies Iranian Studies, Vol. 7, No. 1/2. - Taylor & Francis, Ltd. On Behalf Of International Society for Iranian Studies, 1974. - P. 112-131.

    "The Three Main Literary Styles Which Follow Each Other Consecutively Are Known AS: Khurasani, Iraqi, and Hindi. The Time Spans of Each Style Are Equally Flexible. Within thene Broad Geographical Divisions We Then Come Across Certain "Literary Schools" Which Reflect regional peculiarities and IDIOSYNCRASIES AND ARE Identified with Smalleler Entities Like Provinces or Towns. For example, there Are: the Azerbayjani School, The Tabriz School, Or The Shirvan School.»

23. Muḥammad amīn riyāḥī. Sharvānī, jamāl khalīl, FL. 13 Cent., Nuzhat Al-Majālis / Jamāl Khalīl Sharvānī; Tā'līf Shudah Dar Nīmah-'i Avval-I Qarn-I Haftum, Tashih Va Muqaddimah Va Sharm-I Hal-I Gūyandigān Va Tawzīḥāt Va Fihristhā. - Tehran: Intishārāt-I zuvvār, 1366. - 764 p.
24. Peter Chelkowski. Literature in Pre-Safavid Isfahan International Society for Iranian Studies Iranian Studies, Vol. 7, No. 1/2. - Taylor & Francis, Ltd. On Behalf of International Society for Iranian Studies, 1974.

    Azerbayjan Became The Heir to the Khurasani Style.

25. Francois de Blois.

    "The Point of the Anectode Is Clear That The Diwans Of These Poets Contained Eastern Iranian. (I.E. Sogdian etc.) Words That Were Incomprehensible to a Western Persian. Like Qatran, Who ConsQuently Took Advantage Of An Educated Visitor From The East, Nasir, to Ascertain Their Meaning.

26. , p. 7-8: «The term" Transcaucasian "in bertel's classification, and" Azerbaijani "in the Persian classification, refers to the poetry by cluster of poets associated mainly with the Caucasian Shirvanshahs who, in the course of the eleventh and twelfth centuries enjoyed a Relative Independence from The Saljuqid Empire. A FEW LITERARY HISTORIANS TRACE THE ORIGINS OF THIS STYLE TO Qatran Of Tabriz (CA. 1009-1072), Whose Diction IS Taken to Represent Certain Characteristics of the Pre-Mongol Iranian-Azeri».
27. Minorsky. "Marand" in Encyclopaedia of islam / P. Bearman, th. Bianquis, C. E. Bosworth, E. Van Donzel and W. P. Heinrichs. - 1991. - T. 6. - P. 504.

    "According to One of Al-Tabari's Authorities (III, 1388), The Shaykhs of Maragha Who Praised The Bravery and Literary Ability (ADAB) of IBN Bai'th Also quoted His Persian Verses (Bi'l-Fdrisiyya). This Important Passage, Already quoted by Barthold, BSOS, II (1923), 836-8, Is Evidence of The Existence of the Cultivation of the Persia at the Beginning of the 9th Century. IBN Bai''th Must Have Been Iranicised to a Considerable Extent, and, As Has Been Mentioned, He Relied for Support on the Non-Arab Elements in His Rustakhs ('Uludj Rasatikhi') "

28. Jamal-Din ḵalil Šarvāni. Nozhat Al-Majāles, 2nd ED / Moḥammad Amin Riāḥi. - Tehran, 1996.
29. Tabari. THE HISTORY OF TABARI, 2ND EDITION. - Asatir Publications, 1993. - T. 7.

    حد ثني انه انشدني بالمراغه جماعه من اشياخها اشعارا لابن البعيث بالفارسيه وتذكرون ادبه و شجاعه و له اخبارا و احاديث »طبري, محمدبن جرير, تاريخ طبري, جلد 7, چاپ دوم, انتشارات اساطير, 1363.

30. Archival copy of May 8, 2012 on Wayback Machine Richard Davis. Borrown Waredenieval Persian Epigrams. - Mage Publishers, 1998. - ISBN 0-934211-52-3.

    In Preparing The Brief Notes On Individual Poets My Chief Debt Is To Dr. Zabihollah Safa's Tarikh-E Adabiyat Dar Iran ("History of Literature In Iran", 5 Vols., Tehran, Reprinted 1366/1987). I Have Also Made Use Of Dr. Mohammad Amin Riahi's Introduction to His Edition of the 14th Century Anthology of Rubaiyat, The Nozhat Al-Majales ("Pleasure of the Assemblies"), AS Well As using Material From Other Sources. "

31. Peter Chelkowski. "Mirror of the Invisible World." - New York: Metropolitan Museum of Art, 1975. - P. 6. - 117 p.

    "Nizami's Strong Character, His Social Sensibility, and His Poetic Genius Fused with His Rich Persian Cultural Heritage to Create a New Standard of Literary Achievement. Using themes from the Oral Tradition and Written Historical Records, His PoEms Unite Pre-Islamic and Islamic Iran. »

32. Anna Livia Beelaert. Ḵqāni Šervāni. (eng.). Encyclopedia Iranica.. Date of appeal September 3, 2010. Archived on May 5, 2012.

    Khaqani's IS NOTED FOR HIS EXTREMELY RICH IS NOTED FOR HIS AND ALLUDING TO A WIDE RANGE OF FIELDS OF KNOWEDGE-A MANNERIST, IN AN EVEN HIGHER DEGREE THAN OTHER Classical Persian Poets, Both In The Way He Absorbs and Transforms The Poetry of His Predcessors and IN HIS LOVE OF PARADOX.

33. : "The Geographical Closeness of the Territories Subect to the Šarvānšāh Encouraged The Flow of Intellectuals and Poets from One Court to the Other. IT Is Also Possible to Speak of a Certain Similarity of Inspiration And Of Style Between The Poets Born and EDUCATED IN THESE AREAS, TO THE THE POINT OF DEFINING THEM AS Belonging to the 'Azerbaijan School' (Rypka, Hist. Iran Lit.., pp. 201-9). The complexity of the language and of the compositional techniques, the originality and multiplicity of the themes, the presence of Persian archaisms and, at the same time, a wide range of borrowings from Arabic vocabulary are among the stylistic features which are common to poets in This Cultural Context Compared with Other CONTEMPORARIES PLOSER TO THE KHORASANI STYLE.
34. Nozhat Al-Majāles (Neopr.) . ENCYCLOPæDIA IRANICA Archived on August 28, 2011.

    "Nozhat Al-Mājales Is Thus a Mirror of the Social Conditions At the Time, Reflecting The Full Spread of Persian Language And The Culture of Iran Throughout That Region, Clearly Evidenced by The Common Use Of Spoken Idioms in Poams As Well As the Professions of The Some of the Poets (See Below). THE INFLUENCE OF THE northwestern Pahlavi Language., For example, Which Had Been The Spoken Dialact of The Region, Is Clearly Observed In The Poams Contained in This Anthology.

35. Nozhat Al-Majāles (Neopr.) . ENCYCLOPæDIA IRANICA. Date of appeal July 30, 2010. Archived on August 28, 2011.

    "In Contrast to Poets from Other Parts of Persia, Who Mostly Belonged to Higher Echelons of Society Such As Scholars, Bureaucrats, and Secretaries, A Good Number of Poets In The Northwestern Areas Rose From Among The Common People with Working Class Backgrounds and they Frequently Used Colloquial Expressions in their Poetry. They Are Referred to As Water Carrier (Saqqā'), Sparrow Dealer ('OFORI), Saddler (Sarrāj), Bodyguard (Jāndār), Oculist (Kaḥḥāl), Blanket Maker (Leḥāfi), etc., Which Illustrates The Overall Use Of Persian In That Region "

36. Nozhat Al-Majāles (Neopr.) . ENCYCLOPæDIA IRANICA. Date of appeal July 30, 2010. Archived on August 28, 2011.

    This Blending of Cultures Certainly Left Its of the Region, Resulting In The Worth creation Of A Large Number Of New Concepts and Terms, The Examples of Which Can Be Noticed in The Poems of ḵāqāni and Neẓāmi, As Well As in Dictionaries. »

37. , p. 2: "Christian Imagery and Symbolism, QUOTATIONS From The Bible and Other Expressions Inspied by Christian Sources Occur So Frequently in the Works of Khagani and Nizami in Particular, That A Comprehension Of Their Works Is Almost Impossible without a Thorough Knowledge of Christianity».
38. : "The Complexity of Themes, The Pre Resence of Persian Archaisms and, At The Seme Time, A Wide Range of Borrowings from Arabic Vocabulary A Among The Stylistic Features Which Are Common To Poets in this Cultural Context Compared with Other CONTEMPORARIES CLOSER TO THE KHORASANI STYLE »
39. Francois de Blois. Persian Literature - A Biobibliographical Survey: Volume V Poetry of The Pre-Mongol Period Volume 5 of Persian Literature, 2nd Edition. - ROUTLEDGE, 2004. - P. 187.

    "The Point of the Antectode Is Clear That The diwans. Of These Poets Contained Eastern Iranian (I.E. Sogdian etc.) Words That Were Incomprehensible to a Western Persian Like Qatran, Who Consquently Took Advantage Of An Educated Visitor from The East, Nasir, to Ascertain Their Meaning.

40. Muḥammad amīn riyāḥī. Sharvānī, jamāl khalīl, FL. 13 Cent., Nuzhat Al-Majālis / Jamāl Khalīl Sharvānī; Tā'līf Shudah Dar Nīmah-'i Avval-I Qarn-I HAFTUM, Tashih Va Muqaddimah Va Sharm-I Hal-I Gūyandigān Va Tawzīḥt Va Fihristhā az Muḥammad Amīn Riyāḥī. See Indroduction. - Tehran: Intishārāt-I zuvvār, 1366.
41. Novoseltsy A. P. Chapter III. Asia and North Africa in the X-XIII centuries. The states of the Samanids and Gaznevids // Institute of Oriental Studies of the Russian Academy of Sciences of the East. In 6 volumes. Volume 2. East in the Middle Ages. History. - Eastern literature, 2009. - T. 2. - ISBN 978-5-02-036403-5, 5-02-018102-1.

    "Many later, already in the unmemberment time, in the new conditions, this community, part of which (in Azerbaijan and Maverannah) underwent turkization, began to decay into two independent - Persians and Tajiks. Nothing like this in IX-X, and in the XI-XIII centuries. There was no, and the Tajiks of that pore - the general name of the mass of the Iranian-speaking population associated with a single culture, ethnic self-consciousness and language. "

42. Rypka. History of Iran Literature. - P. 201-209.

    The Geographical Closeness Of The Territories Subect to the Šarvānšāh Encouraged The Flow of Intellectuals and Poets from One Court to the Other. IT Is Also Possible to Speak of a Certain Similarity of Inspiration And Of Style Between The Poets Born and Educated in Them As Belonging to the "Azerbaijan School".

43. Rypka, Jan. History of Iranian Literature. - Reidel Publishing Company, January 1968. - P. 76.

    "The Centripetal Tendency IS Evident In The Unity of Peresian Literature From The Points of View of Language and Content and Also in the Sense of Civic Unity. Even The Caucasian Nizami, Althogh Living On The Far-Flung Periphery, Does Not Manifest A Different Spirit and Apostrophizes Iran As The Heart Of The World »Aligned August 28, 2011.

44. Neẓāmī. "Encyclopædia Britannica. 2009. Encyclopædia Britannica Online. 28 Feb. 2009

    Greatest Romantic Epic Poet in Persian Literature, Who Brought A Colloquial and Realistic Style To The Persian Epic. …. Nezami Is AdmiRed in Persian-Speaking Lands for His Originality and Clarity of Style, Though His Love of Language for Its Own Sake and of Philosophical and Scientific Learning Makes His Work Difficult for the Average Reader.

45. Julie Scott Meisami. The HAFT Paykar: A Medieval Persian Romance. - Oxford University Press (OXFORD World "S Classics), 1995. - ISBN 0-19-283184-4.

    "ABû Muhammad Ilyas IBN Yusuf IBN Zaki Mu'ayyad, Known by His Pen-Name of Nizami, Was Born Around 1141 in Ganja, The Capital of Arran In Transcaucasian Azerbaijan, Where He Remained Until His Death Inby 1209. His Father, Who HAD MIGRATED TO GANJA FROM QOM IN NORTH CENTRAL IRAN, MAY HAVE BEEN A CIVIL SERVANT; His Mother Was a Daughter of a Kurdish Chieftain; Having Lost Both Parents Early in His Life, Nizami Was Brought Up by An Uncle. He Was Married Three Times, and in His Poem Laments The Death Of Each Of His Wives, As Well As Proferring Advice To His Son Muhammad. HE Lived in An Age of Both Political Instability and Intense Intellectual Activity, Which His PoEMS Reflect; But Little Is Known ABOUT HIS Life, His Relations of His Patrons, Or The Precise Dates of His Works, As The Accounts of Later Biograms Are Colored by The Many Legends Built Up Around The Poet. »

46. Yar-Shoter, Ehsan. Persian Poetry In The Timurid and Safavid Periods - Cambridge History of Iran. - Cambridge: Cambridge University Press, 1986. - P. 973-974.
47. Sanjay Bumbroo. Oblivion of Persian Language Will Leave Void in Sikh History (eng.). Chandigarh, India - Punjab. THE TRIBUNE. Reference date August 18, 2010. Archived on January 3, 2008.

    He Said Persian Sources Had Been Important for the Researchers of Sikh History. HE FURTHER ADDED THAT PERSIAN WRITINGS OF BHAI LAL WERE ABSOLUTELY IN TUNE WERE SIKH SPIRITE, Which Provided The Key to Unlock The Spiritual Secrets and Mystical Flights of Sikhism Through His PoEms.

    Giving Brief Historical Facts About Bhai Nand Lal, Balkar Singh Said He Was One of The 52 Poets in the Court of Guru Gobind Singh. Son of Diwan Chajju Ram, Mir Munshi Or Chief Secretary of The Governor of Ghazni, Bhai Lal In A Short Time Acquired Great Efficiency In Persian and Arabic Languages.

    After The Death of His Parents, He Decided to Return to Multan Where He Married A Sikh Girl, Who Used to Recite Gurbani and Knew Gurmukhi. Leaving His Family Behind, He Left for Anandpur Sahib and Received Guru Gobind Singh's Blesings. After Staying Atue for Some Time, He Left to Serve As Mir Munshi Under Prince Mauzzam (Later to Become Emperor Bahadur Shah), Due to An Acquaintance of His Father, Named Wasif Khan.

    Aurangzeb Wished to Convert Him to Islam Because He Had So Beautifully Interpreted Verses of the Koran. Fearing Persecution, Bhai Lal and His Family Left for the Northern India. Leaving His Family in Multan, HE ONCE AGAIN CAME TO STAY WITH GURU GOBIND SING AT ANANDPUR SAHIB IN 1697. LATER, HE RETURNED TO MULTAN WHERE HE OPENED A SCHOOL OF HIGHER EDUCATION IN PERSIAN AND ARABIC.

    Professor Singh Said Bhai Lal's Seven Works in Persian Poetry Included Diwan-E-Goya, Zindgi Nama, Ganj Nama, Joti Bigaas, Arzul Alfaaz, Tausif-O-Sana and Khatima, And Dastural-Insha, Besides Three in Punjabi.

48. Ashk Dahlén, Kingship and Religion in A Mediaeval Fürstenspiegel: The Case of the Chahār Maqāla of Nizāmi'aruzi, Orientalia Suecana., Vol. 58, Uppsala, 2009.
49. Nizam Al-Mulk Abdol Hossein Saeedian, "LAND AND PEOPLE OF IRAN" p. 447.

Rudaki

Sage, philosopher, a skillful poet, whose creativity stood at the origins of the Great Persian poetry. For most of his life, he was a court poet in Bukhara at the courtyard of the Samanids. However, at the end of life, luck turned away from him, the poet was excommunicated from the courtyard, returned to his native village, where she lived his poor blind old man and unrecognized poet.

Rudaki tomb in Penndzhikette / Photo source: wikipedia.org

Rudakov talent appreciated only years later. His poems remained in the consciousness of the whole people, and for many centuries they come to life in collections of other Persian poets who wrote answers and imitations on them, and his wise Aphorisms to this day decorate Persian speech.

Why take a friend to be offended? He will be offended soon.
Life is: today - joy, and tomorrow - pain and grief.
Friend of a friend - no offense, not shame, not an insult;
When he sticks you, you will forget about a quarrel.
Is one bad thing stronger than a hundred good?
Ulzel because of the spiny rose live all his life in shame?
Ule to look for your favorite new things should we daily?
Is a friend angry? Asking for goodbye, it makes no sense in this dispute!
My life gave advice to my question in response -
Thinking, you will understand that every life is advice:
"Alien happiness, you envy do not dare,
Isn't it yourself for others you envy? "
Still said life: "You keep your anger.
Who untied the language, he is associated with a chain of troubles. "
Oh, grief to me! Sudibins I did not know the scary:
To be a husband evil spouse changing husbands.
I do not inspire fear, come to her with Lev;
And I'm afraid of the flies that I sat next to her.
Although she is welded with me and rude,
I hope I will not die, save the rest of days.
We know: only God is not as many dead,
You are not sitting with anyone, but the painful of the deity!
Who will say: "The day gets up!" - in the sun it will indicate
But only on you will indicate first.
You are all that a person in the past days glorified,
And you are the coming laudatory words!

Firdusi.

Firdosi - Poet, philosopher, the creator of the greatest work in the history of Persian literature, Shakhnama, which covered the history of the board of all Iranian dynasties and influenced the worldview of the whole people.

Firdoysi funeral. Picture of Gazanfara Halykova (1934) / Source Photo: Wikipedia.org

After two centuries of Arab domination, a cultural surge in Samanid Iran and the growth of national self-consciousness was happening, as a result of which Iranians showed an extraordinary interest in the historical past of their people and sought to recreate it in literary works.

According to the legend, Firdosi was promised to one Golden Dinar for each written Bates, which was a very large amount. But the ruler allegedly did not approve the work of the poet and paid him with silver. Firdusi found it an insult to his talent, moved away from the courtyard and until the end of his life lived in poverty. According to the same legend, Shah Mahmoud Gaznevi, accidentally hearing the verse from Shakhnam, dedicated to himself, hurried soon to find out the name of the author to generously award him. He ordered a rich gift to Sediusi, but he died on the eve. At that time, when a camel camel with gifts of Shaha were in some city gates, the poet's body took place through others.

I knew a string to restore beautifully,
Acrets of the other shone eloquently,
And even on this shine went a lot of forces -
What I did, no one did.
I worked a tirelessly thirty years
And the greatness of Iran recreated in the song.
Everything in the world will cover the dust of the cauldron,
Only two do not know either death, no quench:
Only the case of the hero yes my speech
Take a century, not knowing the end.

Nizami

One of the greatest poets of the medieval literature of the East, the largest poet-romantic in the Persian epic literature, which brought to the epic spoken language and realistic style. Nizami due to their talent managed to unite two fundamentally different worldviews in poetry - Doislavsky and Islamic Iran.

Leyly and Medezhnun. Miniature XVI century from Hams manuscript / Source Photo: wikipedia.org

The main literary breakthrough was the "Pizhasteritsa" ("Hams") - a collection of five love-epic poems, which in aggregate draw an ideal picture of the world with an ideal ruler headed. In the future, Plenchants laid the beginning of writing answers and imitations, such a tradition became one of the main distinguishing features of the Persian poetry of the Middle Ages.

It happens that love will pass herself
Neither the heart is not touched upon, no mind.
That is not love, but youth fun.
No love to conjure rights without a trace.
She comes to live forever,
Until the man will turn into the ground.

Omar Khayam

There is not a single Persian poet, whose fame could eclipse the glory of Omar Khayama.

The Western world discovered his work after the exit "Ruba'yat" in the translation of E. Fitzgerald, but in Iran, Hayyam is known as an outstanding scientist, philosopher, mathematician, astronomer and leakage. Jayama poems were too dangerous and free for Islamic worldview, so he wrote for a close circle of friends and students and did not seek universal recognition as a poet.

Monument to Highama in Bucharest / Source Photo: Wikipedia.org

Nevertheless, he made a huge contribution to the Persian poetry, expressing the philosophical-dialing ideas in the form of a quatrain - "Ruba" (from the Arab "slave '" - four), in which two first lines form the thesis, the third line without rhyme - Antithesis, and the last line is instruction and main idea.

Do not evil others and do not be angry,
We are guests in this glossy world.
And if something is wrong - come across!
Be grim and smile.

Cold think your head.
Indeed, everything is natural in the world:
Evil, exhausted by you,
You will be remembered by sure.

Who was a broken life, he will achieve
Pone salt eating above appreciates honey.
Who lesions are lil, he sincerely laughs,
Who died, he knows that he lives.

I came to the sage and asked him:
"What is love?" He said: "Nothing"
But I know, many books are written:
Eternity write alone, and others - that moment
It will fall fire, then melts like snow,
What is love? "This is all a man!"
And then I looked right in my face,
How can I understand you? "Nothing or everything?"
He said smiling: "You yourself gave the answer!:
Nothing or everything! - Middle here is not! "

Although not new, I will remind you again:
In face and friend and enemy
You are Mr. Inscript Word,
And the words said - you are servant.

Saadi

The future poet is early orphaned and, without finishing education, the first half of life spent in travels to the Middle East in search of answers to their questions. Saadi had spent around 25 years away from their native places, met with completely different people who formed his worldview. His life was full of adventure.

A manuscript sheet with lines of poem from "Bustane" / Photo source: Wikipedia.org

Returning to Shiraz, Saadi created two greatest instruments of "Bustan" and "Gulistan", in which he expressed her view on ethics and morality, based on their own experience and observations during travel. Saadi in his works argues about friendship and enmity, considers the actions of a person in certain life circumstances and, avoiding categorical, offers two options for the permission of the same situation, leaving the right to choose the right.

Speech - the highest gift; And, the wisdom of the Turning
You do not kill my stupid word.
Little to avoid shame;
Cruppers Ambra is better than a heap of Sora.
Ignorant of chatty, about sage, run,
For chosen thought of saved.
One hundred arrows launched a bad shooter, all past;
Let me alone, but in the target is neakonimo.
Does not know the one who slander a row
That slander then kills him.
You do not gloom, I do not listen to sickness!
After all, they say that the walls have ears.

Hafiz

The great Persian poet, who created the image of a new hero, free-appliance with a strong personal beginning capable, despite all the peripetics of fate, to maintain his human dignity and the desire for happiness. Persian poetry in the work of hafiz reached the apogee of the complexity of the language and metaphoricity of images.

The hafisole mausoleum in Shiraz has long turned into a pilgrimage site / source photo: melli.org

Shamseddin Mohammed (real name of the poet) lived in Shiraz. From his youth, he stretched to knowledge and earned for a living for a living by reading the sutron of the Quran - such a professional reader was called Hafiz (Pers. "The one who reads by heart). When he gained the fame of the greatest master of the Gazelle in his life, the nickname Hafiz became not only a literary pseudonym, but also by the name of the nominative, meaning the people's poet.

Do not interrupt, my breasts, your tear starfall:
Heart blows Let them all soul in me!
You will tell us: "Türchanka that I know well, -
From Samarkand genus her! But you made a mistake, brother:
That girl entered me out of the rudak line:
"Creek Moloman is brings to us that Virgin Aroma"
Tell me: who knows the rest under the storms of heaven?
About Vinolrypius, give wine! Although I will be glad.
Do not delusion whether to look for calm in love?
After all, there is no medication from love, - we say elders.
You are weak? From drunkenness to clarify! But if a strong sober,
Let, ignite the hearts, spoil the debauchery!
Yes, I believe that it is time for people to reverse:
The world needs to re-create - otherwise it's hell!
But what in the power to give Hafiz a tears of his?
In the flow of tears, she floats by Rosinka at random.

He entered the custom meanness. In the world there is no
Neither honesty nor loyalty vow.
Talent stands with outstretched hand,
Lockeding the copper coin.
From poverty and mischievous protection,
Scientist husband wanders in light.
But the ignorant now flourishes:
His does not touch - the VMIG will call for the answer!
And if someone puts the verse like
Ringing creek or dawn, -
Whether this poet like Sanai, skill -
And the cake will not be given to the poet.
I wisdom whispers: "Found from the world,
Close in yourself, sorting this.
In their walls like flute,
In patience and resistance - ascet. "
And my advice: "fell - start first!"
Hafiz, follow this advice.

The cunning course of fate is invisible and sabbly -
After all, the deaf is all around, and everyone is blind.
Let the sun and the moon - the foot of those who dominal
They are also waiting for the bed - from clay the dark crypt.
Does Kolchuga save from the arrogant arrows?
Shield do you reflect the blows of evil fate?
You are a fence with a solid steel wall -
But the day will come, and death breaks the hardware crack.
Outdoor Life Log in Loves,
So that your path did not lead you in the passions of the Vertol.
On the wheel of fate - look like a lot of dust!
From the greed of the run, appreciate your meager bread.

I am a hermit. Before playing and spectacles, there is no case.
Before the universe, if your alley is, - There is no case.
Hey, soul! You would ask me at least once that I need!
Before that, as to the paradise doors, I bother me, - There is no case.
Padyshai beauty! Here I am - beggar, Dervish, Pogorel ...
Before the concepts: wealth, dignity, honor - there is no case.
Request to eat me; before the other
Kohl I can not say it before, - there is no case.
Our blood you want. You betray us looting.
Before the belongings of poor things - where to carry them - there is no case.
The friend's mind is like Jamshid's bowl that the world reflected.
And it came to you or not this message - there is no case.
I am grateful to pearls. Let the sea noon
This sanding sand decided to interrect - there is no case.
Away, a loan! With me friends! Before what was decided
Considering with the enemies, you are lime, "there is no case.
I am in love with Dervish. Kohl Sultanha did not forget me
To prayers, before they are ascended to the sky, there's no matter to me.
I am Hafiz. My valor is with me. Before slander and navalov,
What is gossipped by a despicable envy and revenge, - There is no case.

For the price of sad thoughts and sadness
You will get the urgent bread hardly.
Zyurdie, that in the future, only curses are worthy.
Only a rare person finds a treasure who works as the entire age, he is rich.
The milkman, diluted with water, the noisy of other goods praises his own.
If the bird escaped from the cage, her paradise everywhere on each branch.
No matter how the top is high, the path has it for sure.
Excessive praise is more dangerous than Hula.

You want smart - whim forget:
All whims are insignificant fun.
Well, if you live a dream some,
Dream to find peace of mind, right!
All worldly worries - Empty essence:
Everything in this world is vytyny, slylyvo.
We all given the last sleep sleep -
Oh, if I would have expected us to be glory!

Jami

Persian poet-mystic, Sufi and philosopher. He is the last major representative of the classic period of Persian-Tajik poetry, after which the separation development of Persian and Tajik literats began. Jami is the author of "Semeritsa", consisting of seven poems - Masnavi, five of which were the answer to the "Patertasi" nizami and two - the authorship of Jami himself. In addition, he left two sofas (a collection of works) of lyric gazelles and a large number of prosaic works, both art and philosophical.

Yusuf and Zulech. Miniature XV century from the manuscript of works by Jami / Source Photo: Wikipedia.org

Unbearable Muku Tomam
One who envies others.
All life longing and evil breathing,
Tightened by the node of his soul.

Rumi.

Rumi, also known under the pseudonym Moulin, is an outstanding Persian poet-Sufi.

Family Rumi for a number of political reasons was forced to flee into Maly Asia (Rum), where after a long wardings settled at the court of the Turks-Seljuk. Jalaladdin Rumi received a good education and perfectly owned Persian and Arabic languages. After the death of the Father, Rumi penetrates the Sufi sentiments, which caused disapproval from the clergy. In recent years, Rumi has dedicated himself to literary creativity and preaching activities.

Tomb Rui in Kone / Source Photo: Wikipedia.org

Rumi in their works reveals the idea of \u200b\u200bthe grandeur of a person, regardless of his public situation and status. I am expressed by a very metaphorical language and using complex poetic forms, he promoted the ideas of Sufism.

When they trusted not to say
And the truth that he knows the heart
Yes, the heart is that from the truth will hesitate,
That was not the limit of miracles.

This is how misunderstanding
Create friendship to replace hostility,
How may be angry to generate in the hearts
One thing in different languages.
They walked together Turbs, Perse, Arab and Greek.
And here is some kind person
Publiks a coin presented
And those discord between them brew
Here Perse then the other said: "Let's go
To the market and Angur * I'll get! "
"Vreash, Plut, - in the hearts interrupted his Arab, -
I don't want Angur! I want Einab! "
And the Turuck interrupted them: "What noise,
My friends? Whether the yund is not better! "
"What are you for people! - Greek exclaimed them -
Staff Filter Let's buy and eat! "
And so they were in solving,
But, without realizing each other, they came up.
Did not know, calling grapes,
What about the same thing they say.
Ignorance in them is malicuned,
Damage to teeth and ribs caused.
Oh, if there was a standing with them,
He walked them one way.
"On your money," he would say to them, -
Buy that you need all the fourth.
My coin is accounting
And again the world is between you Welvory!
Accounting, although I do not share
The desired fully buy!
The words of the unreleased are war
My w - unity, peace and silence. "

Explanation to quote:
* - Angur (Taj.), Einab (Arab.), Crying (Turk.), Staff (Greek) - Grapes

Amir Khosrov Dehlevi

In the XI century, Islam spread to the North-West of India, which led to Indo-Iranian cultural interaction. In the XIII century, due to the Mongolian invasion, many representatives of Iranian culture migrated to India. Among them was Amir Hosro Dehlevi.

Alexander visits Plato's sage. Miniature from Hams Dehlevi / Source Photo: Wikipedia.org

The proximity to the Sufi dervish Order "Chishti" was reflected in his work; He praised in verses head of the Order of Nizamadddin Aulia, calling him a spiritual mentor.

Based on the "Pat Price" by Nizami, Dehlevi wrote 10 poems, some of which were the answer to the already existing works. Skillfully combining Persian plots and Indian reality, the poet managed to create a completely new atmosphere in, it would seem that, unshakable Persian literary tradition.

I came to this world, in you already in love,
In advance fate on flour doomed.
I am looking for with you meetings, looking for like illumination,
But pride can not forget any moment.
About Smoy and throw off thick covers,
So that the heart fell on the Niet and God lost!
Throwing the arrogance away, the face opening,
So that pride brings me to the abode of paradise.
And if you do not honor me,
I will leave this world, which has become at the life of hell.
No, you will not give anyone to anyone from now on,
To live in his captive hermit in the desert.
And what he was assisted by the Hosra in response to moans:
"Will and your turn, Nadya, about the in love!"

Nasir Josra

One of the outstanding representatives of classical literature on Farsi was the follower of Ismailism Nasir Hosra. He led a celebrating lifestyle and, according to his own words, he traveled a lot, drank a lot of wine, spent his days in passion.

Namira Hosirova name wears Street in the center of Tehran / Source Photo: Kojaro.com

However, in the middle of life, he solves cool to change his lifestyle and goes to pilgrimage to holy places. To such turn, his fate prompted him, in which someone called on him to go in search of truth, pointing to Ka'aba. Hoshrov himself later described that he woke up from a forty-year sleep.

May your life for all other times.
Give yourself to others like bunches of grapes.
But if there is no such big soul in you -
That little let him shine like a lamp.
Do not grieve people nor a literal
You need to listen to any people to listen!
Holy - heal! Suffering - mercy!
Earth torment sometimes rigid hell.
You are a richness of youth, like a beast, Ukroty,
Father and mother always serve Otchaeya.
Do not forget that the mother reached us
Oceta raised his native child.
So afraid of careless
In their old hearts shed at least a drop of poison.
In addition, it's a blowjob: you will become an older himself,
Do not break the same, brother, sacred mistake.
So, live for everyone. Do not think about yourself -
And your lot will shine like the highest award.

For the horse eloquence of the circle
This is an internal horizon of being.
Who is the rider? - Soul.
Mind Make Udoka
Thought - the usual saddle,
And the victory is yours!

Trouble who wrapped up
The fact that I do not have strength.
When you participate in the jump of the dispute,
Not hot, and fall no soon.
In the Council of Gorky, what a friend gives us
Outside - bitterness, in the core - honey.

Materials

Songs Shiraza

(Persian folk poetry in translations of A.revich)

"... for the glitter of the gazelle eye I will give life and honor"

Hour path on winding mountain road - and at a small pass
The gaze opens Shiraz, which Iranians since ancient times called the city
Roses and Solovyov. Roses really many, they fill the aroma central
Street and outskirts, where the tombs of the Great Medieval Poets are buried in colors
Saadi and hafiz. And Solovyov in Shiraz will no longer hear, except in
University Park or in the famous orange grove. Yes, and about feathered
say Iranians? After all, for them nightingaments are poets and folk singers, creators
Poetic folklore. However, it would be misunderstood that outside
Shiraza or, let's say, the entire province of Fars people live without songs. On rice
Gylyan fields, in the mountains of Horasan, in the steppes of the central part of the country in any
The time of year can be heard as a shepherd or a lonely traveler on a donkey pours
In the song, longing, and around him - nor soul ... But in the farce, where did the name go
All countries - Pars (Persia), Folk traditions are stronger, folklore
Diverse and voices of singers, apparently, the call. Not by chance therefore
It is here that songs recorded more than in other parts of this big country

Folk poetry Iran centuries developed in close relationship with
classic literature. Sometimes not only the reader, but also the researcher is not
can say exactly which elements came to writing poetry from folklore
And what, on the contrary, from poetry fell into folklore. And folklore and in literature
We meet the names and images of Farhad, Leyla, Medeznun, Yusef and others;
Plots of folk quarters came to Omar Khayam and, in a new way
Meaning, enriched folklore.

Persian-Tajik literature - This is a huge spiritual wealth,
which was appreciated by the classics of Western European and Russian
Literature. It is not by chance that the tribute to her gave her goethe, who under
Her influence wrote his famous "West Eastern Sofa" and merit
some Iranian poets in the development of world literature may be
undeservedly, put her above. And A. Pushkin, as you know, were "Gafiz and
Saadi ... familiar names. "And not only names. Pushkin knew well and appreciated them
creation. The spirit of the East, the image of the Persian literature is imbued
Many of his works.
The classical poetry of Iran seriously studied L. Tolstoy. Special
I liked him the stories and saying Saadi on moral topics. Some of them
He used when drawing up his "Russian books for reading".
Horbitating Hafiz for a long time he sees A. Fetom, who left
Beautiful arrangements of his gazelles. Finally, "Persian motifs" S. Yesenin
in his spirit and lyricism are associated with hauphysian, although calling the poet names
Firdoi, Khayama and Saadi.
High artistic Persian-Tajik literature in many respects
Explained by its rich sources. Among them can be called writing
Old Width literature, the so-called Shubite poetry created by
Iranian poets in Arabic in the VIII-IX centuries, and, of course, oral
Creativity, widespread among peoples living in the territory
Iranian states since ancient times.

Acquaintance with Folklore Iran showedthat Samoa
its common poetic form is dobacy (quadruses).
Russian scientist A. A. Romashevich, subsequently Professor of Leningrad
University, during his trips to South Iran managed to record
four hundred quarters, whose translations together with the Persian text and
Transcription was published. The scientist believed that the origin of this
The poetic form goes back to the distant housesulman past. In very
Business, in the "Avesta" - the Holy Book of Zoroastrians (Zoroastrians, or
Fireplongs are the confessors of Zoroastrianism, an ancient religion Iran to the VII century.
The founder was Zoroaster (Zarathushtra).) - Part of the poems consisted (
Romachevich) from a number of four stroke, and each line (verse)
contained in me eleven Slogs. Such is the poetics and folk
Quarter.

Dobity can be attributed to the lyrical family of poetry. Quatrain these ne.
only outlines the fact or event, but express and attitude to it, give
Evaluation. Their performers, most often unlucky singers, sang about love, about beauty
Beloved, about the joy of dating her, about suffering from unrequited love,
On the exclusive desires, about loyalty and, on the contrary, about the infidelity of the beloved.
The main characters of love songs are young people, boys and girls. Their thoughts
Feelings and experiences are the main content of song-quarters. Together
With that, people's folk quarters are fully saturated with household material, in
they are clearly audible a variety of life circumstances, sad
The motives that caused their occurrence.

Daid do not decleave, and come around. When singing, the performer has a big
The ability to freely handle the poetic size. In the eleventh subsistence
Protect the third line, as a rule, contains not eleven, but thirteen
Slots. And sometimes, although rarely, there are longer poems or at all
Short, seven syllables. The fact that folk quarters do not fit into
Frames of Aruza, apparently, is one of the reasons why Iranians
never call them "Robai" (Roby - in Arabic, Persian and
Turkic-speaking poetry quatrain, as a rule, philosophical content,
written according to the laws of Arza. Common form of a poem having
His author.), Although they have a lot of other general signs with Robia. Before
Total, quatrains, like Roby, quite independent works,
containing completed thought. Even in cases where Iranian
Folklorists are trying to make a kind of song from individual quatrasions
on a certain topic and the "loneliness", "loyalty",
"Separation", "Alien", each quatrain of such a song continues to live his
Life remains independent and independent of neighboring.

Song congratulations personify nature phenomena, plants, animals,
Apply with them as reasonable creatures. Singer himself or his lyrical
The hero likes himself or the one to which he draws, subjects alive or
Even inanimate nature: "I am a fish", "I am a white bird", "I - Pistachio
Tree "," We are grains in one grenade "," We are two inacted cypress "," you -
little dove, and I'm falcon "," if you are pearls, then I am amber "," if you are
silver, then I am gold. "In the Persian folk poetry these personification and
Mustache acquire unique beauty and imagery.

The whole range of human and nature relationships was deep and on
a high poetic level was developed by Omar Highyam and found a brilliant
Artistic incarnation in his robets.

The reader can get acquainted with all the diversity of Iranian folk poetry. In this to him
Expressive translations of Alexander Revil, convincingly transmitting
depth and features of the folklore, its imagery, lyrical tonality,
Simplicity and at the same time wealth of the Persian language, how do you use
Iranians beyond written literature.

A. Shoiste

Quatrain - Daity

About the girl! I can compare with the moon,
Like a beak "Alef", the Stan straight is elected,
I can call you Shahinee all beauties
For the mole of yours over a soft lip.

You believe you do not believe, you took my heart,
All of you took, I am in love with these eyes ...
Cechnoze, you throw me glances not?
Caused my heart and is pleased not you?

God, what should I do with my soul obsessed?
Forgotten peace, breaking after my beloved,
She does not need other flowers, their fragrance is magical,
Only to the rose seeks, nothing with nothing, mine.

I gave you a rose, you are an inhalation,
Hide this rose on the chest, under the shawl Save,
Will you go the path of the steppe, you will not be alone,
Arriving with a rose, only shawl is a bit open.

I will find out your mouth and for the top of the steps,
Your mouth make me, as if the sweetness of the fruit,
Your mouth is Kaaba, and I myself am the pilgrim
And overnight a hundred times to make the shrine ready.

... the moon you il a star, alas, I don't know myself,
But with the help of my Creator, you will soon become,
Though at the sky go up, I will find you there.

Blessed sunrise and awaken MiG
In your arms, oh, like that moment is great!
On the bed, I sit down, cover your kiss
And rose petals turn a gentle face.

Look, girlfriend, midnight comes,
On the straw shovel sings
He tries the mystery of the heart,
No one will overcome them and water.

I will abandon the Arkan, I will go to you like Ginn,
For the canopy, I will climb into Palankin,
Let's though hundred lions protect you
But I'm your kiss of Torva Although B one.

Would sit with you side by side at the table
And your hair would be scallical
I am the will of the sky became richer Suleyman
On that day, when he brought you to my father's house.

Life will be given for Punchy lips your
No in the light of the magnificent of our love,
I died from love, I lost the reason,
And the perished - guilty of itself is called.

A girlfriend needs a rich husband, she looks in the infeit,
Her ears lacking diamond earrings,
I will not hug, she has no poor man
She dreams of the fabulous fiance from Schiraza.

I met the blackboard at Willow,
Only Guria and Peri are so beautiful
Eyes - like two stars, and the face is
That in the midst of the month of proud.

Greetings to you, about grenade grains,
I will give life for you, you are more expensive to my brother,
From one hundred and one I chose you
Do not betray me, keep me loyalty to holy.

About my blackboard, you feed the kid,
For a moment from the cradle, Out, oh, how good you are!
Kohl want you to live your baby to years old
Let me in my bed at least once, my soul!

I look at the silk of your chadras - Spirates the Spirit in the chest,
I look at the beauty of Salvar - wait, do not go!
Some succeeding rich led my girlfriend,
Are you still alive, my poor friend is mehdi?

Cadru of my cute nisa, wicked, broke,
Honor my heart struck out.
Ax rather! I graduate all their family!
Cadru my cute breakdown, he found his death.

Girlfriend tender, Slice Moon, came,
In silks and velvet she came to me
I so wanted though b in a dream to see it,
She revealed, and not in a dream came.

My soul, come, I'm merged with you,
Come back to my house, he grieves without you,
Come back in my house, come to my arms,
Well, you shave? Now what's so shame?

You are there, I'm here, and the soul confusion and anxiety,
You have a lot of patience, and I have a little.
I can give your patience and I can give away
I'll fit the blue of your threshold.

Let's make me, forget about everything,
Come on, like a brother with a sister, we will tear together,
After all, life is so short and so fate is becoming
Still - do not let the Lord! - In the separation, we will die.

So the forehead is cracking that the light fades, to whom I swear?
Will covers your cheeks yellow, to whom I swear?
Oh, if I could put the forehead on my knees cute!
But the forehead is cracking, but there is no cute, to whom I swear?

Wake up to dawn, incense kudri oho,
And the black eyelid eyes in a bluish antimony,
And if you wish you a pleasant to do Allah,
Do not forget me, in the best form, come before me.

You are slight, my tender, the light of my eyes,
You are my sugar Egyptian, pure diamond,
Sit, sit next to me, girlfriend,
You stole my dream, I would fall asleep at least an hour.

War in your alley, knock on your home,
Click: "Looks rather, I am waiting for an angle."
If the neighbors tell me: "My girlfriend sleeps," -
Over you spawn a white dove.

My cousin, my dopey flower,
What evening you will not come to the threshold?
If I pray for you a unkind word,
You can in the chest, do not hesitate to put my blade to me.

You like a flower when you go from the flower garden
How sugar are you when you go from reed,
But for me you are all beautiful and then
When you're from the bazaar, slightly tired, you go.

Heart in other people's sinks do not get
In it, only you have a negascics passion,
You then torment my heart,
To do not want to steal him.

First, I love your Kusak and a bathrobe,
And secondly, you - from the head to toe.
And thirdly, I love to sit with you nearby
And the former love let's send to hell.

My friend is mine, where are you now?
The soul added bitterness of losses.
Oh, if I knew you woy,
The Palace of Gold would build, believe.

I missed a lot of troubles because of you,
My soul rejected the light because of you,
You so disgrace me and humiliated me
All my shame - there is no dispute, - because of you.

To you, I, Slender my, rushed,
On the cheek, the Mountain Loving, rushed,
I heard that you want to sell the mole
After all, you can be late and I rushed.

Favorite, I am insult and reproach,
I got a soul for a long time,
Let him ask fate to me the best hundred beauties
Everything will fall me your magician gaze.

Favorite beat the corner,
How to heal me, she is not good.
Medications of patients doctors leaky,
A date comes in love.

My girlfriend is on the flat roof
I love my love to know my
I see her, I feel, God's right,
My conversation with her soul leads.

You are like a flower, let you smell you breathe
Let me breathe, come to my chest,
The heart has only one desire:
I ask you, be my wife.

I will not open my souls in an alien edge:
Well, who I have a meeting there, who would understand my soul?
My friend is in my own intimate - lock on the heart,
I have threw the key for a long time, I do not give him anyone.

You are beautiful, my light, like Sulna on a rock,
Oh, I'm thin, you smoke Nargile.
Sleepless eyes all you have deprived
So hug me, once you hold in the cab.

On the damned life I would wave my hand
But it is impossible, dear, parting with you,
My heart with your beloved, how to be me - I do not know
How in the way I go without my dear.

From women always treason wait,
Cunning of darkness in the creation of unearthly,
She is our companion on half a dog,
And so all his life goes its own way.

My dear, dear, very much I worries
Look in my eyes, because they are drown in tears,
If you, my dear, you will not come to the head of
I'm not staring with the bed, in the witness of Allah.

- Oh high, oh sweet, you're from Kerman,
What you take for two kisses, say without deception?
- standing my kiss how much the whole Samarkand with Bukharoy,
Here is the price of a kiss, what did you decide: Poltuman?

Hussein said: a bouquet of roses I was,
Tied to an expensive seriously I was
About womens women! Never came
When the sick one, like the dog, I was.

Virgo, you are in the white chadra of Kandahar Mila,
You believe you do not believe, you took my heart,
All of you took, I'm in love with these eyes,
In this crystal neck and marble of the Chela.

I want to make you a planet, your way,
Being antimony of beautiful eyes, brought a little bit,
Let my head between your booby begging
I want to wrap, as if your gentle breasts.

Himself a look, my cute dove,
On the head of itself to the rash sand,
Just if you can't pay for me to pay,
Male hat throw off and nacepick scarf.

I'm from sweet hello, two cloves sent she,
To give the heart to give and patience in full.
Ai, my beloved! Made a good deed!
Little to her, that slim, high, so smart!

Rose take in favor and smell inhales
In Kudri, your this rose is rather stuck,
If in curls of your rose will not hold on,
Between the eyebrows, put the tightening cord.

Each well in Zuren is their sound, congratulations,
There is no deeds for any disease, counterparts,
My favorite kill a friend is ready,
But with God's help will be saved, congratulations.

Be a victim to me your antimony black eyes
You did not hold down the oaths, in the already bound by us.
How do you look into your eyes? Is it really not ashamed?
Perhaps you were born in the country of incorrect?

Ah, black-eyed, do you build eyes?
By kidding my mind, you chat the fairy tales.
Kidding my mind, you caught cleverly,
Why do you give love to publicity?

My beautiful woman I want to tell you
What the heart you managed to bind to yourself.
Let me be a hundred written beauties,
To your black eyes, I rushing again.

High, slim, your spirit, interpret, not weak,
You planted me on a spit, like kebab,
I planted me on a spit, watch not charring,
Hope for the grace of Allah feeds your slave.

Girl, Allah tease not suitable,
Why do you dissolve your brass?
Still not changed milk teeth
A free bird drove into the dungeon.

Ah, what a face and a mill! What a magic look!
You are death in love, you lost shame!
Why are you the heart of the Arkan inserted me?
Look, and the terrible court will not be afraid.

My beloved grumbs today,
Very glance is angry today.
One who recrimine her
The holy case will make today.

I took a rose from your favorite hands,
Slowing a rose, all if
A whole rose, pressed the centuries,
After all, I took a gift from my favorite hands.

I will say without hesitation, Muslims,
About cute, about one of her flaw,
There are no flaws in it, only incorrect,
I will tell about it without hesitation.

Hope for female oaths - trouble,
Foot will not serve as a support of water.
Milk jet rope will not tie
The hero will never come from the coward.

Let us have beauty, the daughter of Bogdyman,
Dazzling, sweet, pruteuchnaya,
Anyway, there is no confidence in feminine words,
For a woman is the Warrier of Shaitan.

You will become wheat, I will become a reaper,
You will become a gazelle, I will become a catcher,
And if you sit down on the roof,
Wing to your mill, a funny messenger.

Who survived love, that death is not afraid
Pads and prisons, believe me, not afraid,
He's like a hungry wolf, - Well, what does she have a shepherd?
Let the shepherd of evil, as devils, is not afraid.

So that the face is to decoke, take-ka Belil and Rumba,
Old people will die and junns willoky my dope
Your curls in the ringlets, I spread my braids,
They all let me catch up with the arcanese.

Your brother I spell you, my light,
My eyes are not anticipate to me in harm,
The eyes do not need to be anticipated, without antimony you fight,
Like a kebab, I'll go to the spit.

White bird, with me you are hard and proud,
In the distance flew from me, I do not know where
In the distance flew away from me, I do not think about a moment,
What the trouble will hang over the beloved friend.

You're on the roof, scattered roses at the feet,
I would scratch gold if I could
What is there gold! What silver! - Pathetic trash!
I brought life and soul to you, God sees.

Peri, Peri, well, what is your life not sweet?
- in the most husty day my mother gave birth,
The milk of the malfunction was fed, raised,
And he seven - I gave the villain forever.

Behind the seryl Charth Solonchak adjoins the sands,
In the beloved Percy is like Iiv fruits,
You are thirteen years old, dear, with me wrapped up,
And in fourteen years, let's fall to me to the mouths.

That is beautiful, in whose heart love is deep,
He is like Farhad, in whose shames of Kirk,
If it is, as a lion, it is mighty and lean,
He will certainly meet with his width.

Between me and you - a solid wall,
Between me and you - the envious of the darkness,
I myself come to you in late hour or early,
I do not need a messenger, you need you.

Like Mullah, read the whole Quran, my friend,
You can cure the heart from the wounds you, my friend,
All men's business you, like Sheikh, disassemble,
And in my real chub you, my friend.

You like a cypress barrel, a lot of straight,
Your eyes are driven crazy
These tender lips and white teeth -
As a Shiraza shop where sweets are darkness.

Girlfriend, you're like a jug, thin-touch,
You in the heart entered - and breathing smoke,
You in the heart of the master fully entered
There the roots of letters and the branches shifted.

My soul, no matter how much you screamed,
Your nephery still covered,
Then so that a short hem to lengthen,
So that your leg did not choose anyone.

I'm a babersh quarrel, my flower,
With your eyes, I will die by Chad, my flower,
No, perhaps, I will not touch the chadra,

I'm on the smell immediately find my flower.