^{page 346 note 1} Exclusive of the ten Arabic poets contained in the Mucaddamah of his work.

^{page 346 note 2} Gcschichte der schönen Redekünste Persiens, &c, von Joseph Von Hammer: Wien, , 1818Google Scholar. Vorrede, , p. vii.Google Scholar

^{page 346 note 3} It was thus announced in the second part of M. Kousseau's catalogue of his collection, p. 14:—“(Kitab) Talif Hadji Lotfali Beg: Pyrée poëtique, ou Histoire abrégée des poëtes anciens et modernes de l'Yran, du Touran, et de l'lnde, depuis l'époque où ils ont commencé à fleurir dans ces trois empires jusqu'au règne de Kérim Khan (1770 de notre ère), avec une notice succincte, et des extraits de leurs plus belles productions; par Hadji-Lotfali-Beg, sumommé Azir, ouvrage dans le goût de celul de Devlet-Chah, mais beaucoup plus étendu, et dirigé suivant la division géographique des provinces et villes où ces poëtes ont vu le jour, &c.”

^{page 347 note 1} The work is alluded to in Major Macan'a Introductory Remarks, as the “Atush Kudda” of “Lootif Ali Khan.”

^{page 347 note 2} Presented 30th May, 1804; brought from Persia, in 1801.Google Scholar

^{page 347 note 3} Bibl. Leyden.—Presented to Dr. Leyden by Malcolm, Lieut.-Colonel, in 1806, at Calcutta.Google Scholar

^{page 347 note 4} It was from this copy that M. Charmoy, at that time Professor at the Oriental Institute at St. Petersburgh, made the extracts of the lives of Nizami, and some of his contemporaries, inserted, in translation, in his edition of the “Expédition d'Alexandre le Grand contre les Russes,” from the Iskender Nameh of that poet. The text of the memoirs extracted was to appear in the second volume, which, it is much to be regretted, has not yet been published.

^{page 347 note 5} Journal of the Royal Asiatic Society, vol. vi., art. 2.Google Scholar

^{page 348 note 1} Since arranging these sheets, I have heen favoured with a sight of the “Parnasse Oriental,” a dictionary of Eastern poets, published within the last two years at Algiers, from the papers of the late Baron Rousseau, before alluded to. Though frequent reference is made in it to the Atesh Kedah, and notice taken of some of the poets mentioned in this memoir, I have not found it necessary to make any material alteration in the arrangement I had proposed to myself.

^{page 349 note 1} The excellent or beautiful names—the attributes of the Divine Being.

^{page 349 note 2} Cor. xxxviii. 77.

^{page 349 note 3} Cor. v.

^{page 350 note 1} Cor. xxi. 69.

^{page 350 note 2} Cor. xxi.

^{page 350 note 3} Cor. XL.

^{page 350 note 4} Cor. xx. 12.

These exemplify the first four of the forty Fires of Arab imagery enumerated by Es-Saalebi, and in the Keshkul. See Œstreich, . Central-Organ für Lit. 07, 1842.Google Scholar

^{page 350 note 5} Cor. cxi. v. 3.

^{page 352 note 1} the four Principal kinds of composition in verse—Elegy, Ode, Heroic or Didactic Poem, and Tetrastich. &c.

^{page 353 note 1} Drey Lustgänge aus Saudi's Rosenhain.—Hamburg, , 1827.Google Scholar

^{page 354 note 1} Músă Kázim, the seventh Imâm.

^{page 355 note 1} M. de Sacy, Notices et Extr., translates “Présent Sublime;” having no doubt also an allusion to the author's name.

^{page 355 note 2} Notices et Extraits des Mannscrits, &c, tom. iv. pp. 278, 279.Google Scholar

^{page 355 note 3} In Von Hammer's work Fani () ia given as Mir Ali Shir's Persian poetic name.

^{page 356 note 1} Histoire de la Litérature Hindoui et Hindoustani, par M. Garein de Tassy. Tome i., article Nizam.

^{page 356 note 2} From , the Throne of God.

^{page 356 note 3} Anísí ; name, Yol Culi Beg (), of the Shámlú tribe, was at Herát in the service of Ali Culi Khan, after whose death he went to Hindustan, in the service of the Khán Khánán; was a companion of Shikibi () of Isfahan, whose life is given among the memoirs of the author's contemporaries.

^{page 356 note 4} Selfm (), Muhammad Culi, Shámlú, lived in Tehrán and Cazwín.

^{page 356 note 5} Amir Nizámuddín Ahmed, a noble of the Jaghatay tribe, was called Suhaili (), a name given to him by Shaikh Azri (), died 907. It was to him that Husain Wáîz dedicated his Persian version of the Kalilah Dimnah.

^{page 357 note 1} Sálim () Mahmúd Beg, Turkman, dwelt at Tabriz.

^{page 357 note 2} Itábi (), of the Tekelu tribe, inhabited Rey (), and went afterwards to Hindustan.

^{page 357 note 3} Juwelenschnüre Abul-Maani's, durch Joseph von Hammer. Wien, , 1822.Google Scholar

^{page 357 note 4} Not Shems ul Mâáli, nor Abu'l Mâáli. Att the MSS. which have the diacritical points perfect, have .

^{page 358 note 1} The Gulshani Ráz has been published by Hammer-Purgstall, Baron. “Mahmud Schebisteri's Rosenflor des Geheimnisses,” 1838.Google Scholar

^{page 358 note 2} These lives are given by M. Charmoy; “Expédition d'Alexandre,” &c.

^{page 359 note 1}

^{page 359 note 2}

^{page 359 note 3}

^{page 359 note 4}

^{page 360 note 1} “Samachschari's Goldene Halsbänder,” by Von Hammer, Joseph, Wien, 1835.Google Scholar

^{page 360 note 2} Acá Malek B. Jemáluddín of Sebzawár, called Amír Sháhí.

^{page 360 note 3} He was seventh in descent from Músă, the seventh Imam.

^{page 362 note 2} These were called:

^{page 362 note 3} These Diwans were thus named, respectively, in the orders of the authors enumerated:—

I have not translated these titles, which, with those preceding them, seem selected chiefly with regard to sound and rhyme, and many of them evidently in allusion to the Diwan, or author, imitated.

^{page 362 note 4} the imitations are styled

^{page 363 note 1} His name was Arjásp ()

^{page 363 note 2}

^{page 363 note 3} His family had been much honoured in the time of Oljaítú Sultán; the Mirza himself lived under Shah Tahmásp Safawi; in his style of writing he imitated Zamírí (already mentioned), and his Diwan was composed of 2000 bayts.

^{page 363 note 4} See note, page 347. The other lives translated, besides those in pages 358, 367, were of Nizámí Arúzi of Samarcand, Mujíruddín of Báilcán, and Abú'l Âlá of Ganjah—nine in all.

^{page 365 note 1} Next to Sadi, the longest extracts are from Khacáni, Anweri, Kemal of Isfahan, Wahshi, and Hakím Senáyí, 1000 to 1200 lines each; of the contemporary poets, those from Sabáhi and Hátif, of about the same length.

^{page 365 note 2} There are also occasional quotations of a verse or two from Anweri, Senáyí, Nizami, &c.

^{page 365 note 3} It may be curious to observe which passage of the whole work had so struck its reader as to make the temptation to quote it irresistible.—

—It is from the 1st Apophthegm of the 8th chapter.

^{page 367 note 1} One of M. Charmoy's Lives.

^{page 369 note 1} See “Saadi, Auteur dea premières Poesies Hindoustani.”—Journal Asiatique, 1843.Google Scholar

^{page 369 note 2} A play on the poet's name —Shakar, sugar, and Ganj, treasure.

^{page 369 note 3} For the lives of these two Shaikhs, as well as that of Nizám al Avlia, see de Tassy, M.'s “Mémoire sur la Religion Musulmane dans l'Inde.”Google Scholar

^{page 370 note 1} I have been rather more minute in the analysis of these three chapters, from the interest which attaches to the poets of India in reference to M. Garcin de Tassy's History of Hindi and Hindustani Literature, of which learned and important work the second volume, now in preparation, is anxiously desired by the friends of Oriental Literature.

^{page 371 note 1}

^{page 371 note 2}

^{page 371 note 3}

^{page 371 note 4}

^{page 371 note 5}

^{page 371 note 6}

^{page 371 note 7} —The etymology of the name is here given; in the signification of great, and for lady = In Mr. Shakespear's “Hindustani Selections,” the name of occurs in a short apologue . It may he observed that the same story is related in the Hadícah of Hakím Senayi. The Atesh Kedali, in the memoir of Juheri Zergar, mentions a tale of composed by him, though by some attributed to Shaikh Nizami.

^{page 373 note 1} Alluding to the name of Kerim ( clement, benevolent).

^{page 373 note 2} Cor. ii. 197. Edition of Flügel.

^{page 373 note 3} Some of these metaphorical expressions are almost too absurd to be translated, and without explanation, would be hardly intelligible to the general reader; as, where the panegyrist declares the Kemend (hunting-noose) of Kerim's justice curtails the length of the enchaining ringlets of the charmers; and that, “from the lustre of the water () of his sword, the (curved) scimitar of their eyebrow () as if hidden in a black sheath.” And again, “The comb of the sword of his (just) revenge, from the blood of the iniquitous, becomes the face-adorner (or tyre-woman) of the bride of justice.” “The shoe-nails of the war-horse of his glory have spread the dust of traitors (who have been trampled under its hoof), as Surmeh (collyrium), on the eyes of the brides of justice.”

^{page 374 note 1} Isaiah, xxv. 1Google Scholar. “The desert shall rejoice, and blossom as the rose.”

^{page 374 note 2} “The wolf shall dwell with the lamb, and the calf, and the young lion, and the fatling together.” Isaiah, xi. 6Google Scholar; versified by Pope,—

“The lamb with wolves shall graze the verdant mead,” &c.

^{page 374 note 3} A complicated play on words;

^{page 375 note 1} It may perhaps appear in a separate form.

^{page 375 note 2} Dáâi () was of a Sayyid family of Cum, and lived some time at Isfahan, where Lutf Ali “tasted the honeycomb of his society;” from thence Dáâí returned to his native place, finally retired as a Derwish, and died at the age of ninety, a.h. 1166.

^{page 376 note 1} Maulána Shafía Muwahhid () whose ancestors came from Tálcán to Isfahan, studied under Maulána Husain; after more than seventy years of piety and devotion, “the falcon of his soul took its flight for the rose-garden of Paradise.” He was much attached to Lutf Ali.

^{page 376 note 2} Maulána Muhammad Ali Shikíb () was murdered in his own house at Shiraz, in the time of the Afghan invasion, 1135.

^{page 376 note 3} Âcá Muhammad Sádic (); his family were Sayyids of Tafrash. Ha came in his youth to Isfahan, and studied under Maulána Muhammad Sádic Ardestáni, who was the “Edrís of his time.” After his master's death, and the termination of the Safide dynasty, Acá Muhammad retired to his native place, and died in the reign of Nadir Shah. He was a great friend of Lutf Ali Beg. His chief taste in poetry was for Mesnawi, but he wrote also Ghazais and Tetrastichs.

^{page 376 note 4} Námí () Mirza Muhammad Sádic. His ancestors were Sayyids, and came a hundred and fifty years before from Fars to Isfahan.

^{page 376 note 5} Wálih () wrote much poetry, and was author of a Diwan. His name was Ali Culi Khan: he went in his youth to India, where he died.

^{page 376 note 6} Umíd ( Áca Riza (). He went in the time of Sultan Husaiu to India, where the emperor gave him the surname of Ghizilbásh Khan. He died there. Lutf Ali had often met him, and describes him as an agreeable companion, a sweet singer, and a scientific musician.

^{page 376 note 7} Nashah () Mirza 'Abdu 'Razzác, descended from Jehánsháh Turkmán, was of Tabriz, but studied at Isfahan; was skilled in science, particularly mathematics. He died at Tabriz, 1158. His Diwan consisted of 2000 bayts.

He mentions another Nashah, a contemporary, Mírzá Záin al Âbidín, who died 1155, at Shiraz; a pleasant companion, a good poet, and skilled in penmanship.

^{page 377 note 1} Tabíb () Mirza 'Abdu'l Bákí; his grandfather, Mirza Selmán, came to Isfahan in the reign of Shah Abbas; and his father, Mirza Muhammad Rahím, was Hakím Báshí to Shah Sultan Husain Safawi. The poet also followed the profession of a physician, in which capacity he was for some time attached to Nadir Shah. He died 1172.

^{page 377 note 2} Mushtác () Sayyid Ali, of the Husaini family at Isfahan, was an intimate friend of Lutf Ali, who also studied under him.

^{page 377 note 3} Sahbá () Ácá Muhammad Takí (). His father was Mulla Yadullah () and his grandfather came from Damáwand to Cum, where the poet was born, and where he lived thirty years; since which he had been, the last twenty years, a resident of Isfahan, and died 1191.

^{page 377 note 4} Ahmed Hátif () was a Sayyid of the Husaini branch at Isfahan; an excellent critic, and unequalled as a poet, both in Arabic and Persian. The specimens given comprehend all the varieties of the Diwan,—Casidahs, Ghazals, Tetrastichs, and Terjíâ-band. The most elegant of the Casidahs is addressed to Lutf Ali himself, under his poetical name of Azar, and by the beauty of its composition, and the tenderness of its sentiments, fully justifies the praises bestowed on him by his friend in his biography.

^{page 377 note 5} “A delightful and facetious companion,” between whom and Lutf Ali the greatest intimacy and affection existed. “In the bloom of youth,” he assumed the Derwish garb, and came to Isfahan, where he died also, at an early age, 1185. He wrote pleasing poetry, and was well skilled in the art. As a Khúsh-nawís, he obtained such excellence, that “the splendour of Shafiah writing was broken by his Shikastah.”

^{page 377 note 6} His Poetic name was Túfán (). “He was a native of Hezár Jeríb, a district of Mazenderan, but removed latterly to Isfahan, and died there.” His vein seems to have been satire, as “the people of his day were afraid of the sword of his tongue.”

^{page 377 note 7} Táyri (). This youth's name was Muhammad Rabíâ () and he was a goldwire-drawer in Isfahan. His melancholy disposition at length completely mastering him, he threw himself into a well, “where the Yúsuf of his soul reposed in the well of eternity,” 1159. His poems were no longer extant in Lutf Ali's time.

^{page 378 note 1} Sabáhi (), “a youth of angelic nature in a human shape;” “a companion of soul-cherishing and heart-expanding society;” Suleyman by name, and Selím ( mild) in disposition; was a native of a village in the government of Kashan, and in early youth visited Mecca; he attached himself to science, especially poetry. Lutf Ali was his intimate friend, and chose his Takhallus for him.

^{page 378 note 2} Aca Muhammad of Isfahan, named Âáshic ( a lover,) supported his claim to that appellation both by his poetry and his habits. He devoted himself chiefly to Ghazals and Tetrastichs, but wrote also some Casidahs, many of which, in an amatory style, are beautiful. Aáshic died 1181; and Sabáhi wrote a Rubá'i containing a Tarikh of his death.

^{page 378 note 3} Mulla Husain Rafíc () a good poet, and critic; his family was of Isfahan.

^{page 378 note 4} “The Life of Sheikh Mohammed Ali Hazin, written by himself,” &c. Printed for the Oriental Translation Fund, 1830 and 1831.Google Scholar

^{page 379 note 1} Músawi, Mirza Muhammad Sádic, the poet Námí of Isfahan, p. 376, noteGoogle Scholar. The “Tuarikh Zundeâh of Meerza Saudack,” is quoted in Malcolm's History of Persia, vol. ii.Google Scholar

^{page 379 note 2} See Wálih, , p. 376.Google Scholar

^{page 380 note 1} In the preface to the Hesht Khuld, a miscellany of Persian poetry, the names of about four hundred poets are ingeniously introduced, so as to make also a connected sense.

^{page 380 note 2} Cowley, Shakespeare, &c. Even the Augustan age of Rome was not exempt:

“Quis fuit horrendos primnm qui protulit enses?

Quam verè ferus et ferreus ille fuit!”—Ovid.

^{page 381 note 1} Perhaps correctly, Begdali, v. “Dynasty of the Kajars,” p. 2.Google Scholar

^{page 382 note 1} Or, “May it be preserved from the buffets of fortune!” rhyming with As in other places, &c.

^{page 382 note 2}

^{page 383 note 1} His life is given among the poets; see p. 377, note 2.

^{page 383 note 2} He also calls himself in the preface, “Lutf Ali Ibn Acá Khán.”

^{page 383 note 3} “ Weli Muhammad Khan, uncle to the Author; khan of the Bikdili tribe. In the reign of Shah Tahmasp II., Safawi, he was sent on an embassy to the Emperor of Rúm, and had the government of Kirmán and Azerbáiján. About the time that Nádir Sháh deposed Shah Tahmásp from sovereignty,-Weli Muhammad was murdered in the government of Lár by some villains, who, that same year, themselves were made to travel the road of perdition. His Excellency had studied in Isfahán, and was particularly attached to poetry, in the science of which he was well skilled; but the style of the best ancient poets being forgotten in his time, few verses of any merit emanated from his pen.”

^{page 384 note 1} “Mirza Zeki. His family was of Meshhed Rizawi, but he lived in Isfahan. In the reign of Shah Sultan Husain Safawi, he had the honour of serving my uncle, Muhammad Zeman Khan Bikdili, Sipah Salar of Khorasan, and my maternal uncle, the grand vizir, Weli Muhammad Khan.” Mirza Zeki was afterwards in attendance on Nadir, and finally retired from service, and died 1143.

^{page 384 note 2} “His noble name was Ishac Beg (). He was my younger brother; a modest and discreet youth, of a tender heart, and of a cheerful and amiable disposition. In the year 1185, the Bulbul of his soul nestled in the tree of Paradise.”

^{page 384 note 3} “A noble of the Bikdili tribe, brother of Muhammad Múmin Khan, grand vizir, and maternal grandfather of the Author.”

^{page 385 note 1} () One of the numerous expressions of mock humility employed by Persians, to avoid the egotism of the pronoun.

^{page 385 note 2} I have somewhat abridged the pompous periphrases of Lutf Ali's commendations on his friend; that style having been already sufficiently exemplified in the other lives.

A specimen of Nasir's poetry is given in Waring, 's “Tour to Sheeraz,”Google Scholar in which he is called “Mirza Mihr Nusur” (in another place “Nuseer”). Mr. Waring states him to have been physician to Kerim Khan. In the same work (p. 152) is mentioned the “Atush Kudu, a very late production on biography.”

^{page 386 note 1} I have not given the lat. and long.; the cyphers are omitted in many copies, and even when inserted, are, like the dates of years, little to be depended on.

^{page 386 note 2} The four original villages are differently named in Hamdallah Mestúfi's description, and others.

^{page 387 note 1} () the balista, by which Abraham was launched into the fiery-furnace. See Tabari, &c.

^{page 388 note 1} For Táríkh Mânawi, and Táríkh Súri, see the Dictionary of the “Seven Seas,” in which the Chronogram in all its varieties forms the subject of the 46th Anchor of the 2nd Vessel of the 4th Sea, or Volume. The volume has been ably and laboriously analyzed by the distinguished Orientalist and poet, (I might almost say Oriental poet,) Friedrich Rückert, in the Jahrbücher der Literatur.

^{page 388 note 2} “Habíb Allah lias departed to heaven,” (properly, “to the fourth heaven.”) The letters of this verse gives the numbers 300 + 4 + 2 + 3 + 50 + 400 + 1 + 30 + 40 + 1 + 6 + 10 + 40 + 10 + 200 + 7 + 1 + 8 + 2 + 10 + 2 + 1 + 30 + 30 + 5 = 1193.

Habíb Allah (“the friend of God”) was Faríbí's name. He was son of Mirza Rajab Ali of Teheran, but was himself born at Isfahan, where he passed his life, and died there. For the amusement of those who may be fond of these trifles, (which are not without their value as a sort of stereotype date,) I subjoin the other Tarikhs quoted as being of Lutf Ali's own arrangement, with one by him, of earlier date, on the death of Khádim. They also serve as specimens of his skill in a branch of the art which seems to have been a favourite literary diversion of himself and his companions.

Epitaph on Derwish Abdu'l Mujíd, by Lutf Ali:—

Thus Azar in a date records his love,

“Mujíd, the Derwish, rests in heaven above.”

On Níyázì, by the same:—

A date I asked from Azar; he replied,

“In heaven our Ahmed sits by Ahmed's side.”

The first Ahmed is the poet; the second, the Prophet. On Túfán:—

On Khádim (d. 1155):—

In this epitaph, and Níyázi's, the words underlined are alone employed in forming the date. Bábá Cásim Khádim was a poet of Isfahan, where he was for some time Khádim Báshí of the great Âbbási Mosque. He was nephew of a poet named Mír Neját (). Khádim himself was much skilled in chronograms; another poet well versed in that art was Fidáyí (Hâjji Muhammad of Kerman).

^{page 389 note 1} 1779 was the year of Kerim Khan's death.

^{page 389 note 2} Sádi, Attar, &c. Some of Lutf Ali's own time also lived to a great age; Dáâi to more than ninety years, Hájat and Muwahhid about the same.

^{page 390 note 1} The following note, though it chiefly recapitulates the observations of the last pages, is valuable as the communication of the late Claudius James Rich, Esq., preserved in his handwriting in the fly leaf of the Atesh Kedah, in the library of the British Museum. “The author of this work is Lutf Ali Beg Isfahani, of the tribe of Begdali Shamlu, which was brought from Damascus, and established at Isfahaun, by Timour. The Tekhellus or poetical name of the author, is Azar; he was high in the employment of the government under Nadir Shah, and had seen the last of the Sefiviyahs, in whose service all his ancestors had distinguished themselves as vizirs and ministers. When Kerim Khan came to the throne, he was advanced in years, and quite retired from the world; it was then that he finished this work, which had occupied him for thirty years, and he dedicated it to Kerim Khan; he had taken great pains in the selection and verification of his materials, not crudely copying from the authors of Tezkerehs. The Atesh Gada is in the highest estimation, but, like most of the productions of modern Persian literature, is extremely scarce.

” The above account of Hajee Lutf Ali Beg was communicated to me by Mirza Reza, (Persian Secretary to the Pasha,) a very old man, who was in his youth a scholar of Hajee Lutf Ali's

“Bagdad, January 10th, 1819.” “C. J. R*.”

* MS. Mus. Brit. 7671. Biblioth. Rich. It is not described in the “Catalogus Collectionis Richianse,” inserted in the “Mines de l'Orient,” vols. iii. and iv.Google Scholar

^{page 390 note 2} The life of Maulána Názim Herawí is found in its proper place among the poets of Khorasan, Book II. ch. 2.

^{page 391 note 1} Availing myself of an accurate text of Firdusi's scarce poem, shortly to be edited by W. H. Morley, Esq.

^{page 391 note 2} One of the numerous Tazkirahs ou Persian poets, quotes a work on the same subject, called the “Butkháneh u Máikháneh” (Idol-temple and Winetavern), in the choice of which title its author seems to have been directed by a similar taste to that of Lutf Ali. I have not been able to meet with the work.

^{page 391 note 3} This may not be an unfit place to justify the spelling of the word Atesh Kedah throughout this notice, where, in quotation, it appears under such a variety of forms, resulting from the almost irreconcileable diversity of systems founded (on the unequal powers of different alphabets. The Dictionary of the King of Oude establishes the orthography thus, “Atashkadah,” with Fat'hah on the first syllable, and Alif of prolongation; with Fat'hah on the Ta, and with Shin quiescent, and Fat'hah on the Kaf, and Dal, and with round Ha. I have expressed two of the Fat'hahs by e, as following a soft consonant. Richardson's Persian Dictionary has “Alish Gadah.” The word is well translated (by Von Hammer), as “Feuertempel,” “Feuerheerde.” For Fire-temples, see Hyde, “Historia Religionis veterum Persarum, &c.” Numerous remains of these places of Magian worship, still existing in Persia, are mentioned in Sir Wm. Ouseley's Travels, particularly an Ateshgáh, or Ateshkedah, near Isfahan itself. Of it may be observed, that the same dictionary vocalizes the or with Fat'hah, but remarks, that in the Ferhengi Jehangírí that syllable has Zammah. I have followed the usual spelling, though probably not the most correct.

^{page 392 note 1} The total number of verses in the whole compilation, amount to above thirty thousand; more than equal to a quarter of a Shah Nameh!