{"id":98936,"date":"2021-10-07T10:18:50","date_gmt":"2021-10-07T15:18:50","guid":{"rendered":"https:\/\/PERSIAN-HERITAGE.COM\/?p=98936"},"modified":"2021-10-07T10:18:50","modified_gmt":"2021-10-07T15:18:50","slug":"the-story-of-hafezs-eternal-resting-place-part-one","status":"publish","type":"post","link":"https:\/\/PERSIAN-HERITAGE.COM\/en\/2021\/10\/07\/the-story-of-hafezs-eternal-resting-place-part-one\/","title":{"rendered":"The Story of H\u0101fez\u2019s Eternal Resting Place \u2014 Part one"},"content":{"rendered":"

Nasser Kanani (Berlin)<\/em><\/strong><\/p>\n

H\u0101fez died around 791 A.H1 <\/sup>(1389\/1390 A.D.). There is no consensus of opinion as to the exact date of his death; some authorities hold the view that he died as early as 1384, whilst others prolong his life till 1393. H\u0101fez allegedly made a last will determining the ceremony of his own funeral. The following poem ascribed to him is supposed to be his testament:<\/p>\n

\u0645\u0646 \u0627\u0632 \u0631\u0632 \u0628\u0647 \u0645\u0633\u062a\u06cc \u0686\u0648 \u06af\u0631\u062f\u0645 \u0647\u0644\u0627\u06a9<\/p>\n

\u0628\u0647 \u0622\u0626\u06cc\u0646 \u0645\u0633\u062a\u0627\u0646 \u0628\u0631\u06cc\u062f\u0645 \u0628\u0647 \u062e\u0627\u06a9<\/p>\n

\u0628\u0647 \u0622\u0628 \u062e\u0631\u0627\u0628\u0627\u062a \u063a\u0633\u0644\u0645 \u062f\u0647\u06cc\u062f<\/p>\n

\u067e\u0633 \u0622\u0646\u06af\u0627\u0647 \u0628\u0631 \u062f\u0648\u0634 \u0645\u0633\u062a\u0645 \u0646\u0647\u06cc\u062f<\/p>\n

\u0628\u0647 \u062a\u0627\u0628\u0648\u062a\u06cc \u0627\u0632 \u0686\u0648\u0628 \u062a\u0627\u06a9\u0645 \u06a9\u0646\u06cc\u062f<\/p>\n

\u0628\u0647 \u0631\u0627\u0647 \u062e\u0631\u0627\u0628\u0627\u062a \u062e\u0627\u06a9\u0645 \u06a9\u0646\u06cc\u062f<\/p>\n

\u0645\u0631\u06cc\u0632\u06cc\u062f \u0628\u0631 \u06af\u0648\u0631 \u0645\u0646 \u062c\u0632 \u0634\u0631\u0627\u0628<\/p>\n

\u0645\u06cc\u0627\u0631\u06cc\u062f \u062f\u0631 \u0645\u0627\u062a\u0645\u0645 \u062c\u0632 \u0631\u0628\u0627\u0628<\/p>\n

\u0645\u0628\u0627\u062f\u0627 \u0639\u0632\u06cc\u0632\u0627\u0646 \u06a9\u0647 \u062f\u0631 \u0645\u0631\u06af \u0645\u0646<\/p>\n

\u0628\u0646\u0627\u0644\u062f \u0628\u062c\u0632 \u0645\u0637\u0631\u0628 \u0648 \u0686\u0646\u06af \u0632\u0646<\/p>\n

\u062a\u0648 \u062e\u0648\u062f \u062d\u0627\u0641\u0638\u0627 \u0633\u0631 \u0632\u0645\u0633\u062a\u06cc \u0645\u062a\u0627\u0628<\/p>\n

\u06a9\u0647 \u0633\u0644\u0637\u0627\u0646 \u0646\u062e\u0648\u0627\u0647\u062f \u062e\u0631\u0627\u062c \u0627\u0632 \u062e\u0631\u0627\u0628<\/p>\n

If toping be true cause of my demise,<\/p>\n

Then bring me to my grave in toper\u2019s guise.<\/p>\n

My corse with tavern-water let them lave;<\/p>\n

On toper\u2019s shoulder bear me to the grave.<\/p>\n

In vine-wood casket make my last abode,<\/p>\n

And put my grave beside the tavern road.<\/p>\n

With ruby wine let them my dust allay,<\/p>\n

And for sole mourning rite the rebeck play.<\/p>\n

And, when I die\u2014this is my testament\u2014<\/p>\n

Let only mime or minstrel make lament.<\/p>\n

But thou, Hafiz, from wine turn not away;<\/p>\n

Sultans no impost on the drunken lay.2<\/sup><\/p>\n

 <\/p>\n

The demise of the poet triggered a debate whether his body might be given the rites of burial. The orthodox clergy, who had always opposed the free spiritedness of H\u0101fez and branded him as a heretic, objected to his being buried in a Muslim cemetery. The objection was also supported by poet\u2019s worldly enemies and detractors. As the story goes the people of Shiraz, however, strongly refused to accept the verdict. As a result an atmosphere of serious conflict arose. To resolve the controversy, it was agreed on an augury being taken from H\u0101fez\u2019s poetry to decide the matter. To this end his poems were divided into couplets, and a young boy was asked to draw one of them.3<\/sup> The following verse was the result of the procedure, a tongue-in-cheek response from H\u0101fez to the orthodox clergy:<\/p>\n

\u0642\u062f\u0645 \u062f\u0631\u06cc\u063a \u0645\u062f\u0627\u0631 \u0627\u0632 \u062c\u0646\u0627\u0632\u0647 \u062d\u0627\u0641\u0638<\/p>\n

\u06a9\u0647 \u06af\u0631 \u0686\u0647 \u063a\u0631\u0642 \u06af\u0646\u0627\u0647 \u0627\u0633\u062a \u0645\u06cc\u0631\u0648\u062f \u0628\u0647 \u0628\u0647\u0634\u062a<\/p>\n

The following three English translations of this verse were made over a period of hundred years, 1802, 1845 and 1920, respectively:<\/p>\n

Oh! Turn not your steps from the obsequies of Hafez,<\/p>\n

For tho\u2019 immersed in sin, he will enter into heaven.4<\/sup><\/p>\n

Withhold not thou thy foot from the bier of Hafiz!<\/p>\n

Though he be sunk in sin, his soul rises to Paradise.5<\/sup><\/p>\n

Withhold not thy footsteps from the bier of \u1e24\u00e1fi\u1e93,<\/p>\n

For, though he is immersed in sin, he will go to Paradise!6<\/sup><\/p>\n

Thus, H\u0101fez received an honorable religious burial and his body was buried at the foot of a cypress tree that he himself had planted. Thousands attended his funeral in the rose-gardens of Mossall\u01017<\/sup>, a promenade on the banks of the Rokn\u0101b\u0101d River. The waters of this river running from mountains to Shiraz reached the vicinity of his final resting place. The poet\u2019s tomb was surrounded by a garden of roses, narcissi and violets. During the following centuries the shrine of H\u0101fez became again and again a victim of the ravages of time and often had to be restored. This story is being told in the following.<\/p>\n

 <\/p>\n

Sultan B\u0101bur<\/p>\n

When, some sixty years after H\u0101fez\u2019s death, Sultan B\u0101bur (reign: 1449-1457), a great-grandson of Timur, conquered Shiraz, he decided to beautify his shrine. In 1452, a small dome-like structure was erected in the Mossall\u0101 Gardens and an oblong block of stone, on which two songs of H\u0101fez were carved, marked the gravestone. Sultan B\u0101bur honored the spot by building a chapel in memorial of the poet.<\/p>\n

The first European who visited the tomb of H\u0101fez and wrote about it was the Italian scholar and nobleman Pietro Della Valle (1586-1652). In summer 1621 he arrived in Shiraz and on July 27 of that year he wrote a letter from the Gardens of Shiraz (Lettera XVI, Dai giardini di Sciraz, del 27 di Luglio), in which he described his visit to the tomb of H\u0101fez:<\/p>\n

\u201cOn July 1, I went alongside a lengthy and beautiful route, which led to the shrine of Chogia8<\/sup> Hafiz, the celebrated Persian poet. The entire poetry collection of this poet consists of lyric poems. His poetry is highly admired and keeps changing hands like that of our famous Petrarch. The first thing the visitor perceives in the spacious and ornate garden is a small temple covered by a cupola, under which the tomb of the poet is located, as well as a marble arch, on which scripts are engraved. The poet\u2019s name is written on the gravestone. I copied it, but I shall not reproduce it here since the language and the characters are foreign to us. The whole place has been created solely for the poet although there are other gravestones belonging to less noble people.\u201d9<\/sup><\/p>\n

Elsewhere10<\/sup> Della Valle quoted the following four lines, which he called \u201ca noi troppo strano\u201d (too strange to us), as the most prominent Epitaph containing the name of H\u0101fez\u201d<\/p>\n

\u0686\u0631\u0627\u063a \u0627\u0647\u0644 \u0645\u0639\u0646\u06cc \u062e\u0648\u0627\u062c\u0647 \u062d\u0627\u0641\u0638<\/p>\n

\u06a9\u0647 \u0634\u0645\u0639\u06cc \u0628\u0648\u062f \u0627\u0632 \u0646\u0648\u0631 \u062a\u062c\u0644\u06cc<\/p>\n

\u062c\u0648\u062f \u062f\u0631 \u062e\u0627\u06a9 \u0645\u0635\u0644\u06cc \u0633\u0627\u062e\u062a \u0645\u0646\u0632\u0644<\/p>\n

\u0628\u062c\u0648 \u062a\u0627\u0631\u06cc\u062e\u0634 \u062e\u0627\u06a9 \u0645\u0635\u0644\u06cc<\/p>\n

Kh\u00e1jah H\u00e1fiz, the spiritual lamp of the learned and devout,<\/p>\n

Was brightly illumined by divine splendour;<\/p>\n

As he took up his abode in the earth of Mosella;<\/p>\n

Therefore seek the date of that event in the \u201cEarth of Mosella.11<\/sup><\/p>\n

The above poem by an anonymous Persian poet was engraved on H\u0101fez\u2019s tombstone. It is a chronogram that reveals the year of H\u0101fez\u2019s death if deciphered properly. The last line of the poem contains the two key words \u201cEarth of Mosella\u201d (\u062e\u0627\u06a9 \u0645\u0635\u0644\u06cc). The individual Persian letters possess certain values in the Arabic Abdjad numeral system.12<\/sup> The sum of the values of \u062e\u0627\u06a9 \u0645\u0635\u0644\u06cc gives the year of H\u0101fez\u2019s death as 791 A.H. which corresponds to 1389\/90 A.D.<\/p>\n\n\n\n\n
Letter<\/td>\n\u06cc<\/strong><\/td>\n\u0644<\/strong><\/td>\n\u0635<\/strong><\/td>\n\u0645<\/strong><\/td>\n\u06a9<\/strong><\/td>\n\u06f1<\/strong><\/td>\n\u062e<\/strong><\/td>\n<\/tr>\n
Value<\/td>\n10<\/td>\n30<\/td>\n90<\/td>\n40<\/td>\n20<\/td>\n1<\/td>\n600<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

The next European who visited the shrine of H\u0101fez was the French gem merchant and traveler Jean-Baptiste Tavernier (1605-1689). He undertook his first trip to Persia in 1665 and upon visiting the tomb of the poet, he noted:<\/p>\n

\u201cAbout a quarter of a league [\u2248 5.6 kilometers] from the City, toward the West, is to be seen a Church-yard encompast with Walls; in the middle whereof, looking toward Mecca, stands a Monument very much frequented by the Dervis [dervish13<\/sup>], and other devout people, who say their Prayers there, it being the Sepulcher of Hougia [Kh\u0101jeh] Hafiz, for whom they have a very great veneration.<\/p>\n

The year of his decease is set down upon his Tomb; being in the year 1381: and he purchas\u2019d that great esteem among the Persians, for having compos\u2019d a great Book of Morality, and for that he was also one of the best Poets of his time. He has left one great Poem behind him in the praise of good Wine; which has caus\u2019d many to aver, that Hougia Hafiz was no good Mussulman, in regard he has so highly prais\u2019d a thing which is so strictly forbidd\u2019n by the Law of Mahomet.\u201d14<\/sup><\/p>\n

Twenty years later, in 1685, a German naturalist, physician and explorer by the name of Engelbert Kaempfer (1651-1716) visited the tomb of H\u0101fez. He not only wrote down his impressions, but also produced a painstakingly precise drawing of the Mossall\u0101 Gardens, which showed interesting features of the old tomb (Fig. 1).<\/p>\n

Kaempfer cited also the Persian chronogram engraved on H\u0101fez\u2019s tombstone and provided its Latin transcription (Fig. 2). In addition, he explained how the specific numbers of the letters added up reveal the year of H\u0101fez\u2019s death.<\/p>\n

 <\/p>\n

Shah Abb\u0101s<\/p>\n

Shah Abb\u0101s I, the most famous ruler of the Safavid dynasty, ordered to restore the shrine of H\u0101fez during his reign that lasted from 1587 to 1629. He strongly believed he was ordered to do so by omens in H\u0101fez\u2019s poetry. The graveyard was called henceforth H\u0101fezieyh.16<\/sup><\/p>\n

 <\/p>\n

N\u0101der Shah<\/p>\n

Further restoration works on H\u0101fez\u2019s shrine were carried out at the behest of N\u0101der Shah, the founder of the Afsharid dynasty, who ruled over Persia from 1736 to 1796. On the occasion of his being at Shiraz he visited H\u0101fez\u2019s tomb and when he opened a copy of his Div\u0101n (the collection of H\u0101fez\u2019s poetry), which was kept there for inspection, he found a passage so applicable to his own case that he decided to repair and embellish the whole place.<\/p>\n

 <\/p>\n

Karim Kh\u0101n<\/p>\n

The major reconstruction of H\u0101fez\u2019s shrine, which was falling to decay, was undertaken during the reign of Karim Kh\u0101n (1751-1779), the founder of the Zand dynasty, who preferred the title Vakil (Representative of the People) to that of Shah. After making Shiraz his capital in 1762, he ordered in 1773 the erection of a four-columned memorial in the Mossall\u0101 district with two buildings constructed at the east and west end leaving thus the north and south sides open. As a result the garden was split into two regions, with the orange grove (N\u0101renjest\u0101n) in the front and the cemetery (Gurest\u0101n) in the back. The actual tomb was outside of the structure, in the middle of the cemetery (Fig. 3).<\/p>\n

On the order of Karim Kh\u0101n the old tombstone was removed and replaced by a new one made of marble with the dimensions of 40 cm \u00d7 80 cm \u00d7 266 cm (Fig. 4).<\/p>\n

On the marble tombstone, which has remained undamaged until to-day, two poems (ghazal) of H\u0101fez were inscribed in nasta\u2019liq18<\/sup> style by the celebrated calligrapher H\u0101ji \u0100qassi Beyg Afsh\u0101r \u0100zarb\u0101ijani19<\/sup> The ghazal beginning with \u201c\u0645\u0698\u062f\u0647 \u0648\u0635\u0644 \u062a\u0648\u201d was inscribed in the center panel under an Arabic phrase, and the second ghazal beginning with\u201d\u0627\u06cc \u062f\u0644 \u063a\u0644\u0627\u0645\u201d on the margin around the first one. The Persian chronogram revealing the year of H\u0101fez\u2019s death was inscribed on the lower corner of the gravestone.<\/p>\n

H\u0101fez\u2019s shrine constructed by Karim Kh\u0101n was visited and described by many European travelers who explored the territory of Persia in the following centuries. Several of them are mentioned below in chronological order. According to some of the authors the tomb of H\u0101fez was regularly frequented by wandering dervishes who, while reading and singing the verses of the poet, executed certain ritual actions.<\/p>\n

In 1786 an English orientalist and army officer by the name of William Francklin (1763-1839) made a tour through Persia and resided for eight months at Shiraz. He visited the tomb of H\u0101fez and provided a detailed description of the construction works. Below is given an excerpt of his account:<\/p>\n

\u201cThe tomb of the celebrated and deservedly admired Hafiz, one of the most famous of the Persian poets, stands about two miles distant from the city walls; here the late Vakeel Kerim Kh\u00e0n has erected a most elegant Iv\u00e0n20<\/sup> or hall, with apartments adjoining: no cost has been spared to render it agreeable: it stands in the middle of a large garden; in front of the apartments is a stone reservoir, in the center of which is a fountain:\u2012\u2012in the garden are many cypress trees of extraordinary size and beauty, as well as of great antiquity. Under the shade of these trees is the tomb of the poet Mah\u00f2med Shems ad deen H\u00e0fiz, of fine white marble from Tauris [Tabriz], eight feet in length and four in breadth: this was built by order of Kerim Khan, and covers the original one: on the top and sides of the tomb are select pieces from the poet\u2019s own works, most beautifully cut in the Persian Nust\u00e0leek character.<\/p>\n

During the spring and summer seasons, the inhabitants visit here, and amuse themselves with smoking, playing at chess, and other games, reading also the works of Hafiz, who is in greater esteem with them than any other of their poets, and they venerate him almost to adoration, never speaking of him but in the highest terms of rapture and enthusiasm: a most elegant copy of his works is kept upon the tomb for the purpose, and the inspection of all who go there. The principal youth of the city assemble here, and shew every possible mark of respect for their favourite poet, making plentiful libations of the delicious wine of Shirauz to his memory.<\/p>\n

Close by the garden runs the stream of Roknabad, celebrated in the works of Hafiz; this, however, is now dwindled into a small rivulet, which takes its source from the mountains to the N. E. The water is clear and sweet, and in that respect deserves the fame it has obtained; it is held in great estimation by the modern Persians, who attribute medicinal qualities to it.\u201d21<\/sup><\/p>\n

In 1807 Edward Scott Waring (1783-1821), an English officer working as a Bengal civil servant, visited the tomb of H\u0101fez and described it as follows:<\/p>\n

\u201cThe tomb of this celebrated poet is of white marble, built by the munificence of the Vakeel [Karim Kh\u0101n], and is situated in a small garden called the Hafizeeh. On the tablet are two of his odes, very beautifully cut.\u201d22<\/sup><\/p>\n

In 1808 the British historian and diplomat Sir John Malcolm (1769-1833) paid a visit to the shrine of H\u0101fez and noted thereafter:<\/p>\n

\u201c\u2026 his tomb is the constant resort of the young and the gay, as well as the aged. A fine copy of his Works is kept here, and is consulted as oracular by his admirers.\u201d23<\/sup><\/p>\n

In 1808 the British traveler and man of letters James Morier (1780-1849) visited the tomb of H\u0101fez. Below is an excerpt of his account:<\/p>\n

\u201cThere are several mausolea in Shiraz; the most distinguished of those without the walls is that of Hafiz, the most favourite of Persian poets. This monument also, in its present state at least, is alike the work of Kerim Khan. It is placed in the court of a pleasure-house, which marks the spot frequented by the poet.<\/p>\n

The building extends across an enclosure: so that the front of it, which looks towards the city, has a small court before it, and the back has another. In the centre is an open vestibule, supported by four marble columns, opening on each side into neat apartments. The tomb of Hafiz is placed in the back court, at the foot of one of the cypress-trees, which he planted with his own hands.<\/p>\n

It is a parallelogram with a projecting base, and its superficies is carved in the most exquisite manner. One of the odes of the poet is engraved upon it, and the artist has succeeded so well, that the letters seem rather to have been formed with the finest pen than sculptured by a hard chisel. The whole is of the diaphanous marble of Tabriz, in colour a combination of light greens, with here and there veins of red and sometimes of blue. This is a place of great resort for the Persians, who go there to smoke kaleoons [water pipe], drink coffee, and recite verses.\u201d24<\/sup><\/p>\n

In 1811 the British linguist and diplomat Sir Gore Ouseley (1770-1844) visited the shrine of H\u0101fez and gave the following account of the status of his mausoleum:<\/p>\n

\u201cWhen I saw it [the tomb of H\u0101fez] in 1811, on my way as Ambassador from King George III. to the Court of Persia, it was in excellent order. The Vakil (as he modestly called himself), Kerim Kh\u00e1n Zend, had directed a slab of the finest alabaster, brought from Mar\u00e1ghah, in Azerbaij\u00e1n, to be placed over the tomb, with two odes from his Diw\u00e1n, beautifully sculptured on it in bas-relief of the finest Nastaalik characters.<\/p>\n

He also built a neat pavilion or hall, (in which a superb copy of the poet\u2019s works is open for perusal) with apartments adjoining for the M\u00f9ll\u00e1hs and Dervishes who attend the tomb; and he beautified the little garden, in which the poet\u2019s remains are interred, in such a manner as to render it the most delightful retreat in the vicinity of Shir\u00e1z, from which city it is about two miles distant to the N.E.<\/p>\n

There are some other tombs in the garden, but not of any importance, except what they may derive from their propinquity to the immortal H\u00e1fiz\u2019s ashes. In front of the apartments there is a fine fountain of pure water, and the garden is judiciously ornamented with beautiful specimens of the funereal cypress, of great size and age. The small stream of Rukni [Rokn\u0101b\u0101d], so celebrated by the bard, runs close by the garden, and the temple Mosella lies about a quarter of a mile west of the tomb.\u201d25<\/sup><\/p>\n

to be continued<\/strong><\/em><\/p>\n

    \n
  1. The migration (Arabic: Hijrah) of Prophet Mohammad from Mecca to Medina took place on 19 July 622 A.D. This event called Anno Hegirae = A.H. marks the beginning of the Islamic lunar calendar.<\/li>\n
  2. Reuben Levy: \u201cPersian Literature: an introduction,\u201d Oxford University Press, Humphrey Milford, London, 1923, p. 78.<\/li>\n
  3. Following this event, the practice of consulting H\u0101fez\u2019s Div\u0101n as an oracle became customary among the Persian speaking people. This kind of divination for guidance is called in Persian f\u0101l-e H\u0101fez.<\/li>\n
  4. Sir John Richardson: \u201cA Specimen of Persian Poetry,\u201d London, 1774), p. 16.<\/li>\n
  5. Edward Singleton Holden: \u201cFlowers from Persian Gardens: Selections from the Poems of Saadi, Hafiz, Omar Khayy\u00e1m and others,\u201d R. H. Russell, New York, 1901, p. 109.<\/li>\n
  6. Edward G. Browne: \u201cA History of Persian Literature under Tatar Dominion (A.D. 1265-1502),\u201d Cambridge University Press, London, 1920, p. 316.<\/li>\n<\/ol>\n

    \u06f7. \u0645\u064f\u0635\u064e\u0644\u0651\u06cc (\u0645\u0635\u0644\u0627) \u062f\u0631 \u0622\u0646 \u062f\u0648\u0631\u0627\u0646 \u0645\u06a9\u0627\u0646\u06cc \u062e\u0648\u0634 \u0622\u0628 \u0648 \u0647\u0648\u0627 \u0648 \u0645\u0635\u0641\u0627 \u062f\u0631 \u0634\u0645\u0627\u0644 \u0634\u0647\u0631 \u0634\u06cc\u0631\u0627\u0632 \u0628\u0648\u062f \u06a9\u0647 \u0627\u0632 \u0633\u0627\u062d\u0644 \u0634\u0645\u0627\u0644\u06cc \u0631\u0648\u062f\u062e\u0627\u0646\u0647\u0654 \u062e\u0631\u0645\u200c \u062f\u0631\u0647 \u062a\u0627 \u062f\u0627\u0645\u0646\u0647\u0654 \u06a9\u0648\u0647 \u0686\u0647\u0644 \u0645\u0642\u0627\u0645 \u0627\u0645\u062a\u062f\u0627\u062f \u0645\u06cc\u200c\u06cc\u0627\u0641\u062a.<\/p>\n

      \n
    1. Kh\u0101jeh (\u062e\u0648\u0627\u062c\u0647) is a Persian title and means, among other things, the scholar. Hafez was called Kh\u0101jeh while he was still alive.<\/li>\n
    2. \u201cViaggi di Pietro della Valle, il pellegrino: La Persia,\u201d volume secondo, A spese di Biagio Deversin, Roma, MDCLIII (1653), p. 425.<\/li>\n
    3. Marion Vitalone: \u201cIl Diario di viaggio in Persia di Pietro della Valle: un confronto con le Lettere,\u201d in \u201cAnnali di Ca\u2019 Foscari,\u201d serie occidentale\/orientale, XLII, 3, 2003, pp. 205-222.<\/li>\n
    4. Sir Gore Ouseley: \u201cBiographical Notices of Persian Poets with Critical and Explanatory Remarks,\u201d London, DCCCXLVI (1846), p. 38.<\/li>\n
    5. In this system a numerical value is assigned to each individual letter of the 28 letters of the Arabic alphabet.<\/li>\n
    6. A dervish is a person who is supposed to focus primarily on the universal values through religious practices. He often belongs to a Sufi order and as such performs ritual acts to attain the ecstatic trance. Dervishes are known for their poverty and austerity.<\/li>\n
    7. The six voyages of John Baptista Tavernier, Baron of Aubonne through Turky, into Persia and the East-Indies, for the space of forty years,\u201d published by Dr. Daniel Cox, London, 1677, p. 250.<\/li>\n
    8. Engelbert Kaempfer: \u201cAm\u0153nitatum Exoticarum,\u201d (Bayerische Staatsbibliothek, Germany) p. 369.<\/li>\n
    9. \u0645\u0642\u0628\u0631\u0647\u0654 \u062d\u0627\u0641\u0638 \u0648 \u067e\u06cc\u0631\u0627\u0645\u0648\u0646 \u0622\u0646 \u062f\u0631 \u0622\u063a\u0627\u0632 \u201c\u062a\u0650\u06a9\u0652\u06cc\u0647\u0654 \u062d\u0627\u0641\u0638\u201d \u0646\u0627\u0645 \u062f\u0627\u0634\u062a. \u0646\u0627\u0645 \u201c\u062d\u0627\u0641\u0638\u06cc\u0647\u201d \u0631\u0627 \u0628\u0631\u0627\u06cc \u0646\u062e\u0633\u062a\u06cc\u0646 \u0628\u0627\u0631 \u0634\u0627\u0639\u0631\u06cc \u0628\u0647 \u0646\u0627\u0645 \u0627\u0648\u062d\u062f\u06cc \u0628\u064e\u0644\u06cc\u0627\u0646\u06cc \u0628\u0647 \u06a9\u0627\u0631 \u0628\u0631\u062f \u06a9\u0647 \u062f\u0631 \u062f\u0648\u0631\u0627\u0646 \u0634\u0627\u0647 \u0639\u0628\u0627\u0633 \u0635\u0641\u0648\u06cc \u0634\u0647\u0631\u062a \u06cc\u0627\u0641\u062a \u0648 \u0627\u0632 \u0627\u0648 \u0644\u0642\u0628 \u201c\u0634\u0627\u0647 \u067e\u0633\u0646\u062f\u201d \u0631\u0627 \u062f\u0631\u06cc\u0627\u0641\u062a \u0646\u0645\u0648\u062f. \u0627\u0648 \u062f\u0631 \u0633\u0627\u0644 \u06f9\u06f5\u06f1 \u062e\u0648\u0631\u0634\u06cc\u062f\u06cc \u062f\u0631 \u0642\u0631\u06cc\u0647 \u0628\u0644\u06cc\u0627\u0646 \u06a9\u0627\u0632\u0631\u0648\u0646 \u0632\u0627\u062f\u0647 \u0634\u062f \u0648 \u06af\u0641\u062a\u0647 \u0645\u06cc \u0634\u0648\u062f \u06a9\u0647 \u0628\u0633\u0627\u0644 \u06f1\u06f0\u06f1\u06f8 \u062e\u0648\u0631\u0634\u06cc\u062f\u06cc \u062f\u0631 \u0647\u0646\u062f\u0648\u0633\u062a\u0627\u0646 \u062f\u0631\u06af\u0630\u0634\u062a.<\/li>\n
    10. Drawing by the French architect Xavier Pascal Coste (1787-1879), see:<\/li>\n<\/ol>\n

      \u201cVoyage en Perse de mm. Eug\u00e8ne Flandin, peintre, et Pascal Coste, architecte, entrepris par ordre de m. le ministre des affaires \u00e9trang\u00e8res, d\u2019apr\u00e8s les instructions dress\u00e9es par l\u2019Institut,\u201d Publi\u00e9 sous les auspices de m. le ministre de l\u2019int\u00e9rieur, Volume 1, Gide et J. Baudry, Paris, 1851.<\/p>\n

        \n
      1. Nasta\u2019liq (\u0646\u0633\u062a\u0639\u0644\u06cc\u0642\u200e) is traditionally the predominant style in Persian calligraphy. It was developed in Persia in the eighth and ninth centuries.<\/li>\n<\/ol>\n

        \u06f1\u06f9. \u062d\u0627\u062c\u06cc \u0622\u0642\u0627\u0633\u06cc \u0628\u06cc\u06af \u0627\u0641\u0634\u0627\u0631 \u0622\u0630\u0631\u0628\u0627\u06cc\u062c\u0627\u0646\u06cc \u0627\u0632 \u0645\u0631\u062f\u0645 \u0622\u0630\u0631\u0628\u0627\u064a\u062c\u0627\u0646 \u0648 \u0633\u0631\u06a9\u0631\u062f\u0647 \u0639\u062f\u0647 \u0627\u06cc \u0627\u0632 \u0633\u0648\u0627\u0631\u0627\u0646 \u062f\u0631 \u0627\u0631\u062f\u0648\u06cc \u0646\u0627\u062f\u0631\u0634\u0627\u0647 \u0628\u0648\u062f. \u0643\u0631\u064a\u0645\u062e\u0627\u0646 \u0628\u0647 \u0645\u0646\u0627\u0633\u0628\u062a \u0622\u0634\u0646\u0627\u0626\u06cc \u0628\u0627 \u0627\u0648 \u0648 \u0627\u06cc\u0646\u06a9\u0647 \u062e\u0637 \u0646\u0633\u062a\u0639\u0644\u064a\u0642 \u0631\u0627 \u0628\u0633\u06cc\u0627\u0631 \u0646\u064a\u0643\u0648 \u0645\u064a\u0646\u0648\u0634\u062a\u060c \u0627\u0632 \u0627\u0648 \u062f\u0639\u0648\u062a \u0646\u0645\u0648\u062f \u062a\u0627 \u0628\u0647 \u0634\u06cc\u0631\u0627\u0632 \u0622\u0645\u062f\u0647 \u0648 \u0631\u0648\u06cc \u0633\u0646\u06af \u0645\u0631\u0645\u0631 \u0642\u0628\u0631 \u062d\u0627\u0641\u0638 \u0643\u062a\u064a\u0628\u0647 \u0646\u0648\u06cc\u0633\u06cc \u0646\u0645\u0627\u06cc\u062f.<\/p>\n

          \n
        1. Iwan (Persian: eyv\u0101n) is a rectangular hall usually vaulted, walled on three sides, with one end entirely open. (From Wikipedia, the free encyclopedia)<\/li>\n
        2. William Francklin: \u201cObservations made on a Tour from Bengal to Persia in the years 1786-7; with a short account of the remains of the celebrated Palace of Persepolis,\u201d Stuart and Cooper, Calcutta, MDCCLXXXVIII (1788), pp. 36-39.<\/li>\n
        3. Edward Scott Waring: \u201cA tour to Sheeraz, by the route of Kazeroon and Feerozabad; with various remarks on the manners, customs, laws, language, and literature of the Persians,\u201d T. Cadell and W. Davies, London, 1807, p. 37.<\/li>\n
        4. Sir John Malcolm: \u201cPersia: A Poem with Notes,\u201d London, 1814, p. 23.<\/li>\n
        5. James Morier: \u201cA journey through Persia, Armenia, and Asia Minor, to Constantinople, in the years 1808 and 1809; in which is included, some account of the proceedings of His Majesty\u2019s mission, under Sir Harford Jones to the court of the king of Persia.\u201d M. Carey, and Wells and Lili, Boston, 1816, pp. 111-112.<\/li>\n
        6. Sir Gore Ouseley, op. cit., p. 40-41.<\/li>\n<\/ol>\n","protected":false},"excerpt":{"rendered":"

          Nasser Kanani (Berlin) H\u0101fez died around 791 A.H1 (1389\/1390 A.D.). There is no consensus of opinion as to the exact date of his death; some authorities hold the view that he died as early as 1384, whilst others prolong his life till 1393. H\u0101fez allegedly made a last will determining the ceremony of his own […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":"","_links_to":"","_links_to_target":""},"categories":[43],"tags":[],"class_list":["post-98936","post","type-post","status-publish","format-standard","hentry","category-phart"],"translation":{"provider":"WPGlobus","version":"3.0.2","language":"en","enabled_languages":["fa","en"],"languages":{"fa":{"title":true,"content":true,"excerpt":false},"en":{"title":false,"content":false,"excerpt":false}}},"_links":{"self":[{"href":"https:\/\/PERSIAN-HERITAGE.COM\/en\/wp-json\/wp\/v2\/posts\/98936","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/PERSIAN-HERITAGE.COM\/en\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/PERSIAN-HERITAGE.COM\/en\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/PERSIAN-HERITAGE.COM\/en\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/PERSIAN-HERITAGE.COM\/en\/wp-json\/wp\/v2\/comments?post=98936"}],"version-history":[{"count":2,"href":"https:\/\/PERSIAN-HERITAGE.COM\/en\/wp-json\/wp\/v2\/posts\/98936\/revisions"}],"predecessor-version":[{"id":98938,"href":"https:\/\/PERSIAN-HERITAGE.COM\/en\/wp-json\/wp\/v2\/posts\/98936\/revisions\/98938"}],"wp:attachment":[{"href":"https:\/\/PERSIAN-HERITAGE.COM\/en\/wp-json\/wp\/v2\/media?parent=98936"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/PERSIAN-HERITAGE.COM\/en\/wp-json\/wp\/v2\/categories?post=98936"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/PERSIAN-HERITAGE.COM\/en\/wp-json\/wp\/v2\/tags?post=98936"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}