Persian sing. Persian lyric poetry X-XV cent. - Yakby, you needed to sing softly to an unknown person in Persian poetry, as if they were viciously

- Mіy vybіr vyznach vipadok. I entered the Institute of the Land of Asia and Africa in Indian education, aletoday, far back in 1971, the rest of the language was not stale. At the result, I leaned on the Persian and even summed it up. However, as Nizami sings as he writes, those who are similar in taste to otst, may appear tsukr. So it got out of hand. The books were known and read by good readers. If I, that wise woman, entered the postgraduate course at the Institute of Similarity of the Russian Academy of Sciences, my science scholar Professor Magomed-Nuri Osmanovich Osmanov began to get acquainted with the fact that he said suvorously: “You don’t know Persian language!” Yogo lessons of "saw reading" v_rshiv I will guess all life.

- What is the place to sit Persian poetry in the world of today?

- Approximately the same, as if the poetic tradition is still important. Early in the 19th century, the Persian classics were actively translated into foreign languages, and the skin generation has readers and chanters for them. If there are academic achievements, then it is carried out to do an active job, both in Iran and beyond. A lot of texts, which have been saved, have not been published and not included in the scientific literature, which is especially important at the time, in the era of digital technologies, is becoming a daily description of the manuscript collections of libraries.

- Yakby, you needed to sing softly to an unknown person in Persian poetry, how did they beat you?

“I wouldn’t work for anyone for anything. Primus to love sayings for appointments. And for those who have already fallen in love with Persian poetry in Russian translations, I would proclaim “read it straight”, expand my knowledge of the history and culture of Iran, and also don’t forget that if any translation is the result of co-authorship, and give respect to names perekladachiv. And for those who are young, cicavi and not lazy, there is only one joy: to fall in love with Persian poetry, you need to read Persian language. I'll point the butt of the transfer of Osip Rumer. Vin having read Omar Khayyam in the English translation of Fitzgerald, having published in 1922 the Russian poetic version and sensible, which suffocated in a whimper. Todі vіn bothering to translate the Persian, and in 1938 vzhe yogo famous translation of three hundred rubles from the original into the Russian language.

- What is the most important - chi important, scary, comedy - you recognized, practicing with Persian poetry?

- Naytsіkavіshe - and important, and scary, and funny - poov'yazane for me with the process of translating. Perska classic is protected for an informed reader. To learn from the noses of tradition themselves, the hermeneutic problems were blamed for an hour; so, Jami sings, getting out, having met the Nizami in paradise, coming to live in a new sense of thousands of unimaginable places. So it’s more important and more important - to unravel the sense of a black unreasonable row, the most terrible - if all the resources are exhausted, and the sense is not vibudovuetsya, and the most ridiculous - as if by rapt to spare and understand, like a mustache is true.

- Yakby, do you have a small opportunity to deal with another topic at once, what would you choose and why?

- In Indo-European poetry, the reconstruction of the "Indo-European Poetic Movie" has long been underway. I would have learned old Greek, Sanskrit, old Irish, finished my education in Avestan and joked at the monuments of old poetry archetypes I knew me for the Persian material of formulaic days.

Artist Viktor Merkushev

Be friends with the seers:

Persian lyric poetry X-XV cent.

Moscow, Vidannya M. and S. Sabashnikovih, 1916.

The texts are brought up to the current spelling standards and are given with small short cuts of biographical information about the authors, included in the introductory article by A. Krimsky.

Entry
(Editor's note, dated 1916)

I. Goethe once said: “Persy of all his poets, for five hundred years, found out that they were only good; - and among the others, rejected by them, rich who will be purer for me!”

Seven poets, about how to talk about Goethe, є plaid incomprehensible, є sing historical and literary inaccuracy. Admittedly, it is not Goethe himself who is responsible for the inaccuracy, but rather the similar authority of Jos. von Hammer, the author of the German translation of Hafiz's "Divan" - that German translation, which served the old Goethe as a material for yoga, even in the collection "Westostlicher Diwan". Hammer, sneering before the number “7”, which is loved by all peoples, having singed one by one the greatest likenesses of the great Persian poets in a better “seven times namisto”, in “seven stars in the sky of Persian poetry”. Poetry of the 10th–15th centuries, the classic period, had gone to the end of the Hammer week: the author of the Book of Kings, Firdousi, the romantic narrator of Nizami, the panegirist Enveri, the inspirational mystic Dzhelaleddin Rumi, the wise moralist Saaniyi lіzh. All the other great poets of Iran of the X-XV centuries, Hammer, without turning on his "septenary", - and on the middle of the inclusions appear, for example, the pessimist-philosopher Khayyam, the sage-pantheist Attar, the lyricist and bishop Khosrov Dekhliysky, there are many others, before the talent of such Gote, with the right, a moment of shilling. Percy, however, absolutely does not know such a “seven stars in the sky of his poetry”, and those mastered talents, like Goethe’s hoarding, should not be classified as “rejected by the Persians”. Prote, for all the historical and literary inaccuracies, Goethe's respect for the "great old man" does not cease to be characteristic. Characteristic and high-ranking are those that Goethe has acquired from Persian literature an unbearable wealth of first-class talents.

The Book of Translations of Academician F. Ye. Korsha, as you can see, is already necessary. For one reason alone, it is clear that I do not pretend to exhaust all Persian literature, or, if only, I would rather lyric poetry. The universal Persian anthology is guilty of bula b fold, smaller, majestic, tedious volume, maybe wind two neat volumes. And this selection of translations will serve for another, modest task: let the Russian public be inspired by a bunch of bliskitok from the superbly rich Persian poetry, - and only a few!

You don’t need to think so, what proponated srazki - these are sucily good pearls of the Persian lyric, some typical srazki from it.

It is required to call on the history of vindication and the appearance of the translations of Acad. F. Y. Korsha. On the other hand, all the stench was assigned to my trivolum “History of Persia and її literature”, but before that they were seen, in their own way, among the riches of my scientific and prose translations, which hang Persian literature with a sufficient groove. Maisterni vіrshovani translating acad. F. Y. The Korshas were only an additive, more than a valuable embellishment of my “History of Persia and її Literature”, but it could not be about those, so that the stench took the whole essence of Persian poetry: it’s not necessary. Now, if all the translations of this translation are seen around and seen in a special, independent collection, recognized not for the Iranians, but for the general public, it is brought directly to the support, but not everything that the erudite academician was engaged in, but the most popular, for the first ones to find not everything that, having shifted the faults of that other poet, is the best and characteristic of the creativity of that poet. F. Y. Korsh, sounding like a Persian verse, sometimes went not from the aesthetic worlds, but from the interests of daily scientific, historical and literary ones, as they do not always stray from the aesthetic ones. It is impossible, obviously, to speak about it, translating it from Saadi and Hafiz, the luminaries in the Persian lyric: those who transcribed from them F. Є. Korsh, to be characteristic for the creativity of Saadi and Hafiz and hoarse for the widest number of readers. Ale, for example, from Dzhelaleddin Rumі perekladenі F. Є. Korsh is not famous for the “gazelles” of Dzhelaleddin (from them Zhelyaleddin didn’t get Korsh’s respect on her own), but the translations of the “quatrains” were enough, so that Dzhelaleddin’s poems were translated, which for Dzhelaleddin is not typical and, as a whole, navit not all lie down. Adzhe chimala part of the "quaternaries", which are attributed to Dzhelaleddin, appear both in the earlier Khayyam, and in the later pessimists-moralists: the so-called "mandrivni chotirivirshi", in the authorship of these Iranian studies have not been resolved. Acad. Korsh zatsіkavitsya Dzhelaleddinovsky "quatrains" like a philologist: stink little home to Europeans, navit mayzhe nevidomі, and in the meantime stink can be material for the storage of the sofa of the miraculous poet Khayyam. Khayyam is the most famous among the old Persian poets; vin - the idol of the English and Americans; However, the dossi is not explained with exactness, as if attributing to him the verses were rightly folded by him and by himself and using his own right way of thinking, and if they are attributed to him by good fortune, they can throw a good light on his light-gazer. The more will be published whether there are any “mandatory” chotirivirshivs, who go under all the author's names, the more will be given to the material for the improvement of food about the correct, not falsified light-gazer Khayyam. F. E. Korsh, having translated chotirivirshiv, which were attributed to Dzhelaleddin Rumi, thought to increase the number of historical data for the completion of tz. "Khayyami's food". Kozhen is a Russian philologist, obviously, thank you for the translation. Ale chi will be Dzhelaleddinovski chotirivirshі so tsіkavі for the average chitach-nefahіvtsya, like stinks tsіkavі for fahivtsya, without asking yourself about the translations.

Translated from Khayyam himself acad. Korsh didn't give any.

Due to the presence of such translations in the book of "Persian lyricists" that none of them can be seen, the outstanding Russian chitach risky, having sufficiently weakened his interest to the translations of Dzhelaleddin's chotirivirshiv: In addition, the number of translations from Khayyam in the lower world created a significant clearing - both literary and historical, and aesthetic; The reader did not take away the bile, wholesome impression from the wild picture of the Persian lyric. Sob to take out this little, I put it into the record for the sake of necessity, which I am editing, translate from Khayyam, as if preparing I. P. Umov, student of my academician F. E. Korsha. Looming in front of you, at the crossroads I. P. Umova, the most important chotirivirshi of Khayyam, the Russian reader should evaluate with due rank and chotirivirshi, which are attributed to Dzhelaleddin, and chotirivirshi of Khayyam's successors - ibn-Sini and Abu-Seida of Khorasansky, and the whole genre of literature

It is impossible, obviously, to recount that, including up to the selection of translations, broken by one special person, translate another individual, I will destroy the unity of the translation style. And yet the picture of Persian poetry plays richly in the presence of the great Khayyam, which is included before it, so the Russian public plays richly, what they read, about it and there is no need to talk about it.

Zreshtoy, as if guarded, I didn’t have a chance to work about the warehouse of the book, which one sees, about deak її incompatibility, nevertheless, one can be sure that the Russian reader takes away even more indecently the blatant hostility of the Persian lyric poetry of the classical period, that is the X-XIV century.

II. To correctly touch the classic Persian lyrical poetry, you need to remember that it’s all wrapped up in tz. Sufiism. Sufiism is all Muslim mysticism from pantheistic zabarvlennyam. Pokhodzhennya vіn maє part of the Buddhist, part of the Christian-Neoplatonic (through the Greek philosophical literature, Translated under the caliphs). Persian lyrics are full of pantheistic glances. In addition, she has her own personality, umovnu allegorical mova, on top of that, as Christians sing at the Old Testament Bible “Song of the Song”.

Light, at the thought of the Sufis, є vitikannya, emanation of the Divine, and, in its apparent diversity, wines can only be primary. The world and God are one. Lyudina is a drop from the ocean of the Divine. To the primary local world, it is not varto that is attached, moreover, that wine is a significant part of the suffering. You can have fun in every world, enjoying yourself with a vicious moment; but better than that - do not get attached to nasolody, and instead of that, kill your "I", kill your body, get close to the All-Eating with live bait, so that you drown in the Nyoma, get angry with Him, spilling out into the ocean. Pragnennya to the Divine, languishing to an ecstatic day with Him, the Sufis break from love to a sweet or friend, from the sleep of a friend, and to that their poetry is over philosophical and pessimistic ideas of spiving and mystical hedonism. In this order, he sings, for example, spring, a garden, a benket, a polished cupbearer, a friend’s dear, but in truth, everything means the mystically pragnenny soul of an ascetic-gazer until the day with God. He sings lyrically summing up why a zhorstok-hearted friend is sweet and does not give respect to her lover, - but in fact the ascetic is a stone, why in the new long time there is no mystical inspiration that ecstasy.

It’s possible that a European reader has a vinicity: “But what, Percy can’t think of a splendid, literal, non-mystical poetry? There is no poetry in them, as if without any allegoricalness it would describe the right, the wild human kohannya, the right beauty of nature, the right fun?! ”

Let me tell you: maybe there is no such poetry in Persian literature. It didn't run out. In the 10th century, the literature of the 10th century utterly allowed incomprehensible eroticism, indestructible hedonism, and then, step by step, standing up in literature to make a hypocritical sound - to write about unmystical human lyrical life in such a way that the verses did not shock the holy people. Write - so that pious people could instill the worst hedonism, that sensitivity, like an allegory, like a high godliness, expressed in a mystical form. It was a good thing: holy people, who sing insanely mystical, pray that their creations were like the candles of the blessed patrons, tried to write really and did not need to be violent alegories. The result of such a call was those that now often cannot be distinguished, as if it were necessary to understand that other poet, - even more so, since the Sufis themselves can easily zarakhovuyut to their lavas. I especially have super-literacy due to being born to Sheikh Sufi Hafiz, the king of the lyrical ghazal of the XIV century, the greatest lyric-anacreontist of Persia. Neither the general public nor the Church can speak: with a mystical attitude, not with a mystical mood, was that other love chi Bacchic gazelle written?

Maybe, such food will be deprived of innocence.

From one side, the calm camp of Shiraz, which suffered little from the Mongols in the XIII century, through the reasonable policy of Yogo Atabekiv and which nefariously ruled in the XIV century, took in the magnitude of the joys of life. Hafiz in his youth, maybe, with new reality, having tried all those who hedonically sing yoga ghazals. Ale, maybe, in youth, following the fashion, writing in such a way that the song of the right kokhannya and the malt did not cope with an unacceptable attack on the religious-Sufi reader. On the other side, in old age, if Hafiz was a Sufi sheikh, and if his soul could lie only to asceticism and hedonism of strictly mystical, vin, ymovirno, koristuvavsya with the affections of youth, and to that he wrote even more realistically.

In every case, it is necessary to point out the fact that at that hour, like the Sufis (and richly orientalists) respect Hafiz as a pure mystic, the verses of Hafiz sing among the people like love songs. Obviously, I would like to apply the world to the verses of Khayyam, and to the Jelyaleddin chotirivirsham, and to the gazelles of Saadi. Right eroticism and right bacchism, mystical erotica and mystical bacchism - they got angry in Persian literature into a ball, which does not deceive.

EVROPEYSKOM, LITECHEVI, NOT ARTORIKE LITERATURI, IN CHATANNI PERSKOKI LIRIKI, MAPUT, NAZRUCHNIKHE KEREVATSIVE THE RULLE OF ONE CRITICAL VIDEVTSIV SIVANA HAFIZA: "ZUSUKUYUCHI HAFIZA A BIGTE IS GLIBO-VIDCHTUNE, MIMMO POTHEN'S RIGHT TO RUMITY YOUR ON THE ELECTOR TLUMACHNIA gave you commentators.”

Prof. O. Krymsky

Abu-Seid Ibn-Abil-Khair of Khorasansky (967 - 1049)

Chotirivirshya

1.

It's a pity that you torment my soul - get out!
Kohannya, scho all the doctors to bent - the axis is out!
That bіl, scho zavazhaє blood in tears - the axis is out!
That night, which is always a good day - the axis is out!

2.

Asking for faces, I saw ills.
Lіkar moviv: "For the sake of all, lock the friend's Crimea." -
“What is the hedgehog? "- I asked. - "Blood of the heart", bula vіdpovid.
What to throw next? ”- „I of that and that world”.

3.

4.

Oh Lord, let me go to my dear friend,
Let me let my voice of sums fly to her,
Sob that, at separation from kim, I don’t know clear days,
Bula with me I renew, and I renew with her.

5.

Do not sue, mullo, drink mine to wine,
My addiction to love and revelry:
In firmness I lead with strangers only splintering,
And I trim the p'yany mila in clips.

6.

Watch out at night: at night for the secrets of the cochants, everything is at the gathering
Go to the booth, de їhnіy friend, roam, like a river of shadows.
All doors in those years are locked,
There is only one door for the guests.

7.

In those days, if the union of love between us is impeccable,
The bliss of heaven is less funny.
If it were without you and heaven for me,
I would have been in paradise and tediously dark.

8.

My sins are in number - like drops on the board,
I was ashamed of me for the sin of life.
Raptom voice prolunav: "Throw thought empty!
You do your own work, and Mi does his own.”

9.

To the recognition of the Deity by a straight path, where to go
Alien to yourself and in God all alive.
Don't recognize yourself! vіr: God is the only one є existing!
"Divine only God" is still a cry for us.

Abu-Ali Ibn-Sina (Avicenna) (980-1037)

Chotirivirshya

1.

With a group of two or three fools, with no other reason
Your own visionary colors of earthly wisdom,
With donkeys tsimi in donkey guise:
Chi is a heretic and a sinner zapisnik.

2.

My rozum, even mandruva chimalo in the world,
He did not penetrate into the hair, but spread the wind.
The sun is thousand in the mind, we are bright with light,
Ale, I'm building an atom, I still didn't know.

3.

View of the collapse of the earth to the heights of the sky
Nutrition buttya all virіshiv tsіlkom;
Skin was given to me cunning and obstacles,
I have opened my mustache, but death is dark for me.

4.

Oh, yakby, I know who I am and what I am
I follow after whom I circle in the world like naughty!
Have I been sued? then I would live in peace,
And even if not, then I was weeping like a river.

Omar Khayyam (bl. 1048-1123)

Shift from Khayyam to lie down I. P. Umov, I will teach Acad. F.Є. Korsha.

1.

Vіd zhitla neviri less than one mile
To the knowledge of the heights;
I look dark sumnivu to the light of intoxication
Tilki mite alone.

Know the malt short life joy
Have a schvidkoplinnu year:
Life of all significance - just die,
Tіlki mite for us.

2.

It seems to us that in the bushes of paradise
We are full of marvelous gurii,
Enjoy yourself blissfully
The purest honey and wine.

Oh, as if by the Forerunners themselves
In holy paradise it is allowed
Then you can chi in the world of shvidkoplin
Forget krasun that wine?

3.

I'll take a sizzling kelih,
Revive the gift of young vines,
I vp'yusya to lack of self-confidence,
To the madness of sticky dreams.

I will tell you, burning,
Tsiliy light of miracles;
І crawling mova is alive,
Like flowing water.

4.

I was born ... Ale, after that
All-world - there is no bark.
I'll die - and in the glory of nothing
Chi does not play light.

I dosi, not feeling,
Unfortunately, no one
Now I'm alive, now I'm suffering
I'll die for what.

5.

I drink, I die without fear
I lie hmilny under the earth,
І aroma of wine - from dust
Zide and stand over me.

Come to the grave p'yany
I smell of old wine
Vdikhne, - and raptom, like an attack,
Pade, having drunk dop'yana.

6.

7.

I breathe young forces of charm
I shine the beauty of the tulip;
Waking up my camp, blessings to the bajans,
The yak in the garden is a young cypress.

Ale sorry! No one knows
Why, smelling the fire,
My Artist All-Vishish miracle
Having embellished for me?

8.

Sudzheno to you, heart,
To bleed forever
Sudzhen to your torments
Sorrowfully change with grief.

Oh my soul! now
Have you moved in whole? -
Abo potim, schob at the hour of death
Irrevocably gone?!

9.

The book of youth is closed
All, unfortunately, read.
I ended navіka
The joy of spring is clear.

I when you arrived
I got to the point
Miraculous bird, what a licorice
"Pure youth" was called?!

10.

Rushed life without a turbo
Days, fate given to decline.
Nache the wind is passing
Field of life flying.

What are you talking about? - I swear to the gods
There are two useless days in life:
The day that became my friend,
I - not a guide for me.

11.

I myself am at the fight, at the sum'yatti,
Wait, wait!
What should I do? For wickedness
I'm so sorry!

Oh, don't let you forgiveness, -
Ale in clay
Ti bachiv mustache - I zn_yakovіlo,
What should I do?!

12.

Like marnі nadії
I hope and dream, -
That's just the same diligence
Whose world is troubled!

We come to the point pіzno.
We can’t understand -
Like a share of repeating already grіzno:
“I am back on the road again! ”

13.

І nights changed into days
Before us, oh my dear friend;
І zіrki robbed just like that
My stake, I share the cherry.

Ah, be quiet! Go save
I drank under your foot:
You don't care about gunpowder,
The remains of their miraculous eyes.

14.

To you, about the Sky-Chariot,
Rush crying and hot stogin;
For a long time over mortals know
Your invisible law.

Oh, yakby your breasts were opened,
Earth, Earth! yak richato mi
They would have known the remains of a saw at the ball,
Like a bottomless treasure in the dark.

15.

Cover me under the earth,
If I calm down naviki;
Don't put a stone over me
Schob remembered me people.

Ale my gunpowder, that clay clay,
Mix with winter wine,
Zlipite tsegl, i glechik
Serve the wine as a god!

Insignificant world, and everything is miserable,
What in the zhalyugidny world knew you;
What is chuv - vain and hibno,
I marno everything that you said.

You thought at the humble hut.
About what? until what? - None of them.
You obіyshov kіntsі vsesvіtu, -
Ale, everything before eternity is nothing.

17.

Take a look: I am alive with the omniscience,
Ale benefits not seeing the worldly;
I am tormented by life mittevim,
Ale did not know the blessings of the future;

I am happy, like a light of fun,
Zgas, without leaving a trace;
Breaking like a bowl of hangover
At nothing, having turned back forever.

Say goodbye to the sea breeze
Nibi before the trival separation,
The nettle cried; a sea
Laughed at the childish boar:

"Don't cry! I'm crying at the all-world
I live lakes and rivers:
After the separation of the mitteva
You will be anew with Me Navіki.

That taєmnitsyu my diva
Vіd usіh I'm melting.
Those words are short vvyagnuti
Your language is not in your mind.

There are lands in front of me.
Ale him the language of the earth:
About wonder. hide what you don't know
Unable to spread!

Khakani (1106–1199)

Chotirivirshya

1.

Kokhannya - chains, mastery in songs about grief,
Lyubov is a nightingale, teaching inconsolable promotions,
Love - buttya z buttya about your soul in superechtsi,
Kokhannya - Tse those whom you tell yourself yourself.

2.

Intrude into the heart of the disease, I zvedan earlier
I, standing up, now do not calm down, like before.
I whisper faces, I am tormented by scarlet nadії;
I will go to peace, but I am inaccessible to peace.

3.

My sorrows are more merry than wine;
І severity and mercy to me - її right back.
Until death, I won’t bother her with a spliff.
So I have written; and what she knows, she knows.

4.

You are a trojan, and I am a nightingale, why are you addicted;
I heart that song to you I see alone.
In the distance, I’m talking to you, succumbing to misfortune;
As soon as I wake up with you, I will fall asleep again.

5.

Today love torments the heart so much more painfully,
It's important that youma reach you until tomorrow.
I myself yogo kicked your feet, throwing you voluntarily.
Ale, wash the zayvi; you can sigh about it.

6.

Our union has been penetrated by a rotten eye of a filthy one;
We keep aloof from one kind of one like to strangers;
Under the hour of dawn, it is important for us to know the proper word;
Ale insults, we know, as if insults, sweat it out.

7.

Leave your world, de strongest to weak suvori,
Three months of sadness bіzhi with triumphs at the breasts.
Having given rock to your soul, and with it you have accepted the bondage;
Turn to її fate - and go to free creatives.

8.

Oh, be merciful, kill me like that, as death I stand,
Sob life was dzherelo mriyav I know in vbivtsi:
With the wine of your lips and enchanting thunder, looking at the thunder
Help me and save my days.

9.

For the time being, the fire is still alive in my youth, courageous,
Shaleno purhav a blizzard, I don’t know what fear is.
That fire went out, and a blizzard fell down;
De buli stinks, they got rid of that gunpowder.

Here is an informative excerpt from the book.
For bezkoshtovnogo reading vіdkrito only a part of the text (delimitation of the right-handed person). If the book is worthy of you, you can check out the new text on the site of our partner.

sides: 1 2 3 4

Songs of Shiraz

(Persian folk poetry in the translations of A. Revich)

"... For the glare of gazelle eyes, I will give life and honor"

Shiraz is the heart of Iran. Mayzhe a thousand kilometers need to pass
on a day near the capital
legends. On pіvdorozі until the new one, Іsfagan іz unrepeatable blakitnimi
and cream-colored domes of mosques, which goydayutsya minarets, without a face
maisteren-shop for metal carving.

An hour on the way along the winding mountain road- i behind a small pass
I look at Shiraz, which the Iranians call the place
trojand and nightingale. Troyand deisno rich, reminiscent of the aroma of the central
the street and outskirts, where the tombs of the great middle-class poets stomp in the squares
Saadi ta Hafiza. And you won’t feel the nightingales near Shiraz, what the heck
university park or near the famous orange guy. Tai about chi birds
seem Iranian? Aje for them nightingales - tse sing that folk spivaki, creators
poetic folklore Vtim, it would be wrong to think what is beyond the boundaries
Shiraz chi, let's say, the provinces of Fars, people live without a song. On the rice
fields of Gilyan, near the mountains of Khorasan, near the steppes of the central part of the countryside
You can feel the time of fate, like a shepherd or self-made mandriving on a donkey
at the song it’s tight, but on the other side there are no souls ... Ale at Farsi, the stars have given the name
all lands - Pars (Persia), strong folk traditions, folklore
rіznomanіtnіshe і voices of spivakіv, mabut, dzvinkіshі. Not like that
the song itself is written more here, lower in other parts of the great country

Folk poetry to Iran developed for centuries in a close relationship with
classical literature
can you say for sure, what elements came to writing poetry from folklore
and yakі, navpaki, іz poezії drank from folklore. I in folklore and literature
mi zustrіchaєmo names and images of Farhad, Leyli, Majnun, Yusef and others;
plots of folk chotirivirshіv came to Omar Khayyam i, in a new way
comprehended, enriched folklore.

Persian-Tajik literature- Tse majestic spiritual wealth,
yak boulo was well appreciated by the classics of Western European and Russian
Literature. Nevipadkovo danina deep povga їy vіddav Goethe, what a pіd
in a burst of її writing his famous "Zakhidno-shіdny sofa" and merits
some of the Iranian poets in the development of light literature, perhaps
undeservedly, putting more for their own. I A. Pushkin, as you know, buli "Hafiza i
Saadi... know the names". And not only the names. Pushkin knew and appreciated them well
creativity. Spirit Immediately, the figurativeness of Persian literature was enlightened
a lot of yoga creations.
The classical poetry of Iran was seriously embodied by L. Tolstoy. especially
befitted to you rozpovіdі that vyslovlyuvannya Saadі on moral topics. Acts from them
Vіn vikoristovuvav when folding his "Russian books of reading".
The burying of Hafiz overwhelmed A. Fet, who had flooded
miraculous translation of yoga gazelles. Nareshti, "Persian motives" by S. Yesenin
for his spirit, that lyricism is connected with hafiziana, wanting to call names sings names
Firdousi, Khayyam and Saadi.
High artistry of Persian-Tajik literature is rich in why
explained by її rich dzherelami. Among them can be called a letter
old-Persian literature, so called Shuubitskaya poetry, created
poets-Iranians of the Arabic language in the VIII-IX centuries, and, obviously, sleep
creativity, expanded among the peoples who lived on the territory
Iranian powers from ancient times.

Familiarity with the folklore of Iran showed, what
extended yoga poetic form є achieve (chotirivirsh).
Russian teachings A. A. Romaskevich, Professor of Leningrad
university, according to the hour of your trips to Iran
chotirista chotirivirshiv, translate these at once from the Persian text that
transcription has been published. Vcheny vvazhav, scho
the poetic form is reminiscent of the distant pre-Muslim past. In the most
right, in "Avesti" - sacred book Zoroastrians (Zoroastrians, or
fire-worshippers - followers of Zoroastrianism, an old religion of Iran until the 7th century.
Zanovnik її buv Zoroaster (Zarathushtra). - part of the vertices was formed (for
Romaskevich) from a row of choti-row stanzas, moreover, a leather row (vіrsh)
took revenge on myself eleven warehouses. The same poetics and folk
chotirivirsh.

You can reach the lyrical kind of poetry. Chotirivirshi qi not
only put the fact of chi podіyu, ale hang and set anything, give
estimates. Vikonavtsі їх, most of the time without slumbers, sang about kohannya, about beauty
kohanoi, about the joy of chasing her, about suffering from an undivided kokhanny,
about the unseen bajan, about the fidelity and, navpaki, about the unwittingness of the kohanoi.
The main heroes of love songs are young people, young people and girls. Your thoughts
vodchutya guilt and experience - the axis of the main zmіst song-quatrains. Together
with this people's chotirivirshi in the world, rich in butt material,
they are clearly slightly different living conditions, sumn
motives, which were zoomed in by their viniknennya.

They do not recite, but sing. When spіvі w vikonovets maє great
the ability to freely behave with a poetic rozmіrom. In elevenfold
to achieve the third row, as a rule, revenge not eleven, but thirteen
warehouses And sometimes, even though it’s rare, they are sung by old verses and chi zovs
short, at the same warehouse. Those who folk chotirivirshi do not invest in
frames of aruza, maybe, and for one reason, through yaki iranci
do not call them "roba" (Roba - in Arabic, Persian and
Turkic poetry chotirivirsh, as a rule, philosophical zmistu,
written according to the laws of aruz. Expanded the form of the verse, what can
its author.), wanting to stink from the robaї mayut a lot of other blatant signs. Nasampered
everything, chotirivirshі, like and robaї, create a whole independent work,
scho to revenge the finished thought. Navit in quiet moods, if Iranian
folklorists try to compose their own kind of song
on the same topic and head it "Self-being", "Virnist",
"Rozluka", "Foreign land", leather chotirivirsh such a song continues to live his life
lives, become self-sufficient and independent of the courts.

Sovereigns pisen personifikuyut the phenomena of nature, roslini, creature,
deal with them as if they were reasonable. Sam spіvak chi yogo lyrical
the hero likes himself to the one, to the point where the wines are turned, the objects are alive, but
inspire inanimate nature: "I am a riba", "I am a white bird", "I am a pistachio
tree", "mi are grains in one pomegranate", "we are two grown cypresses", "ti -
little dove, and I sokil "," if you are a pearl, then I am a Burshtin "," if you are -
sreble, then I am gold." In Persian folk poetry, there are special
imitations of unique beauty and figurativeness.

The whole complex of interrelationships between people and nature boov deep i on
to a high poetic equal divided by Omar Khayyam and know brilliantly
Yogo Robayatakh's artistic inspiration.

The reader can get acquainted with the usual varieties of Iranian folk poetry. Wu tsomu youmu
help the translations of Oleksandr Revich, which are translated in a different way
depth and peculiarity of folklore, yoga imagery, lyrical tonality,
simplicity and at once the richness of the Persian language
Iranian posture written literature.

A. Shoitov

QUARTERS - FINISH

Oh girl! I can match you with the month,
Like the letter "Aleph", the straight line of thinning,
I can call you the shahina of all beauty
For your birthmark above the lower lip.

Virish do not virish, you took my heart,
I took you all, I sighed in my eyes.
Chornooka, throw me, look, can't you?
You took my heart and I'm glad you don't?

God, why should I work with my obsessed soul?
Zabula calm, rush to follow my kohana,
Don't need my other tickets, the aroma of their charms,
Only until Troyand my pragne is not equal to anything.

I gave you a trojan, breathe in the aroma,
Shove this troyanda on your chest, save the shallu,
You walk with a steppe stitch, you won’t be selfish,
Move with Troy, only a shawl, a troch of roses.

I will recognize your vsta and for a thousand krokiv,
Your lips beckon me, why the licorice of fruits,
Your mouth is the Kaaba, and I myself am a pilgrim
And for nothing, one hundred times, bow down to the sanctuary of preparations.

... It's a moon of you or a star, sorry, I don't know myself,
Ale, for the help of my Creator, you will soon become,
If you want to go to heaven, I will know you there.

Blessed departure and awakening mite
In your arms, oh, how great is that place!
I will sit on the bed, I will kiss your cover
I will suffocate the lower disguise with the trojans' pellets.

Take a look, my friend, the night is here,
On the hillside, the nightingale hmilny sings,
Vіn taєmnitsyu heart povіryaє trojandі,
None of them rose with water.

I'll throw a lasso, I'll go to you, like a genie,
For the canopy I will penetrate, I will climb into the palanquin,
Let a hundred lions protect you,
Ale, I'm your kiss to the sky, but only one.

Sit b me with you plich-o-plich at the table
I hair your chuhat with a comber,
I, by the will of heaven, became rich Suleiman
That day, if I brought you to my dear home.

I will cut your life for your red ones,
There is no God in the world for our love,
I’m drunk, I’m god-fearing,
And I’ll die - call yourself wine.

Friends consumed a man-bagach, won’t marvel at the liquor,
Її wuham marriage є earrings with a diamond,
I'm not hugged, I'm not up to what bіdnyak,
I dream of fairy tales from the city of Shiraz.

I'm zustriv chernook at the willow,
Only gurії and feathers are so beautiful,
Eyes - like two stars, and such a face,
How to remember the darkened month of pride.

I tell you, O grain of a pomegranate,
I will live for you, you are dear to me for my brother,
Out of a hundred and one I chose you
Don't give me away, take care of me holy fidelity.

Oh my black-eye, you little baby,
On my way out of the cradle, oh, oh, yak tee!
If you want, your little one will live to the fate of a frail age,
Let me into your bed at least once, my soul!

I marvel at the seam of your veil - the spirit spirals at the breasts,
I marvel at the beauty of shalwar - shave off, don't go!
I was a rich man who came to my girlfriend,
Still alive, my dear friend Mehdi?

The veil of my dear Nisi, wicked, tearing the veins,
The image of my heart struck on the spot vin.
Sokira me better! I will chop up all my homeland!
Having torn my dear veil, you know your death.

A friend is lower, like a month, she came,
At the seams and oxamites, it came to me,
I so want to,
She's in reality, but not in a dream, she came.

My soul, come, I'm angry with you,
Come soon to my house, I can't manage without you,
Come soon to my house, come to my arms,
Well, what's wrong with you? Now what kind of rubbish?

You are there, I am here, and that anxiety is in my soul,
Patience is rich in you, but not in me.
I can give for your patience and life,
I can use the blue light of your threshold.

Let's make peace, forget about everything
Come on, like brother and sister, sit down together,
Aje life is so short and such is the share of Hibna,
Shche - God forbid! - We will die at the separation.

So tremble your forehead, how the darkness is bright, to whom will I cry?
Covering the cheeks of a yellow color, to whom will I cry?
Oh, yakby, I instantly put my forehead on my dear knee!
Ale cholo rіshchit, but dear nі, to whom will I cry?

Tilted up to the dawn, wash the coachmen with arable land,
And the black eyes are smeared with a bluish antimony,
And I pray that you receive prayer to Allah,
Don't forget me, at the best looking you appear before me.

You string, my lower, the light of my eyes,
This is my Egyptian zukor, a pure diamond,
Sit, sit in my order, friend,
You stole my dream, I would fall asleep for a year.

I will burn in your provulok, I will tap in your house,
I click: "Look at the shvidshe, I check behind the horn."
How to tell me judge: "Your girlfriend is sleeping," -
I will become a white dove circling over you.

My cousin, my crop card,
Why don't you come to the threshold in the evening?
How do I say an unkind word to you,
You can at the chest, without hesitation, plant a blade in me.

Ty yak a flower, if you come from a flower,
Yak tsukor ti, if you go out of sight,
Ale for me all the best and the same,
If you are out of the bazaar, troch tired, go.

Do not spend your heart in someone else's strength,
New leash has no passion for you,
Well, let's torment my heart,
They didn't want to steal yoga.

First, I love your belt and your robe,
And in a different way, you - from head to toe.
And thirdly, I love to sit in order with you,
And let's go to hell for a lot of shit.

My friend, where are you now?
The soul gave you bitter taste.
Oh, yakby, I know that you will be mine,
A palace made of gold, sounding bi, povir.

Knowing I chimalo bіd through you,
My soul shone light through you,
You so slandered me and belittled me,
All my slander - there are no superchicks here - through you.

Before you, I, my string, rushed,
On the cheeks of the beloved motherland, rushing,
Chuv, you want to sell your birthmark,
Adzhe can zapіznitsya, and I rushed.

Kokhana, I have an image and dokor,
I have stuck to you with my soul from long ago,
Let me share my share of the best one hundred beauty,
Everything will please me with your charming look.

In love, huddled in a hut,
How to twist me, їy inattention.
With the faces of the ill, the likuє likar,
Let's go to sleep in reserve.

On flat days my friend go,
I know my love in the distance,
I'm running її, I'm watching, God is right,
I conduct a conversation with my soul.

You are like a flower, let your smell inhale,
Let me breathe, come to me on my chest,
The heart has more than one bug:
I ask you to be my team.

Before whom I do not open my soul in a foreign land:
Well, who am I to confuse there, who will enlighten my soul?
I have one hidden friend - a padlock on my heart,
I have long ago zahovat the key, I do not give it to anyone.

You are beautiful, my light, like a Sirka on the rock,
Oh, the camp is thin, you smoke nargili.
Sleepless eyes let you sleep,
So hug me, since you’re holding a bondage.

On the curse of life, I waved my bi hand,
But it’s impossible, love, to separate from you,
My heart is with a kohana, I don’t know how to bless me
How can I go on the road without my dear.

Vіd zhіnki zavzhda for the sake of chekaєmo,
Step dark at the creation of the unearthly,
Vaughn is our companion on pіvdorozі,
And so all life goes on its way.

My dear, my love, I am dying,
Look at me in the eyes, even the stench stomp at the tears,
Yakshcho ty, my love, you won’t come to your head,
I can’t come across a wicked lie, for that is Allah’s witness.

- O temple, o licorice, ty z Kerman,
What do you get for two kisses, tell me without deceit?
- Koshtuy my kiss, skilki the whole of Samarkand from Bukhara,
The axis of the price is a good one, but what did you do: pivtmanu?

Hussein said: A bouquet of troyands buv I,
Bindings to the road
O vows of women! So I didn't come
If there is one ailment, like a dog, I am.

Miracle, you are in the white veil of the Kandahar mila,
Virish do not virish, you took my heart,
I took you all, I sighed in my hmilny eyes,
Wu qiu krishtalevu shiya ta marmur chola.

I want to work for you, like a planet, my way,
Be a surrogate near the beautiful eyes, raised the troch,
Let my head lie down between your breasts,
I want to wrap around, now, your lower breasts.

Look at yourself, my dear dove,
On your head with a visip squeak,
You can’t pay for me already,
Throw off your hat to a man, and nachepi khustka.

Me in the form of a sweet welcome, two carnations sent out,
To give a calm heart and patience.
Hey, mine is ugly! I did good right!
Little їy, what a string, high, so smart!

Take a rose from Kohanoi and breathe in the smell,
The coachman has his own trojan svidshe built in,
Like in your coachmen there are no trojans,
Mіzh bіv lay and tighten with a cord.

At the skin sverdloviny at the zurni - its own sound, brothers,
Your faces for every ailment, brothers,
My kohana is ready to kill a friend,
Ale with God's help vryatuetsya friend, brothers.

Be a victim to me of your blackened eyes,
You did not swear oaths that they called us in the past.
How do you marvel in your eyes? Isn't it shameful?
Maybe you were born in the land of the wrong?

Ay, black-eyed, will you see me?
Cracked my mind, bovtaesh fairy tales.
Cracking my mind, you quietly flowed in,
Now, are you going to speak out?

My beauty, I want to tell you
What did your heart think to tie.
Let me have a hundred beautiful writings,
Until your hmіlnih eyes I straighten up again.

High, string, your spirit, gloomy, not weak,
You planted me on birth, nache kebab,
She planted me on birth, marvel not charred,
Hope for the mercy of Allah to live your slave.

Girl, God's teasing is not good,
Have you let your braids go?
Haven't changed milk teeth yet,
And the wild bird drove the v'yaznytsia.

Ay, what a guise that camp! What an enchanting look!
Ty - death to the zakohanom, you have spent rubbish!
Has your heart been filled with a lasso?
Mabut, and the Last Judgment does not care for you.

My kohana grumbles today,
Even already looked її angry today.
The one who її zі reconcile me,
Holy right zdіysnit today.

I accepted the Trojan loving hands,
Having sniffed the troyanda, devoutly raptom,
Tsіlu troyand, until Vіkіv I press,
Aje, having accepted the gift from my beloved hands.

I will say without wagan, Muslims,
About mila, about one її vada,
She has no vad, only nevirna,
About tse I will say without wagon.

Nadiya on women's oaths - bida,
For nig, water will not become a support.
Milk streams do not ring with a mottle,
From a coward you won’t see a hero in any way.

Let us have a beauty in front of us, the daughter of the Bogdikhan,
Slipucha, licorice, zapashna,
All the same, I can’t trust the woman’s words,
God woman is a sign of Satan.

You will become wheat, I will become a reaper,
You will become a gasil, I will become a catcher,
And how do you sit like a dove on the das,
I will become your creel, we will make you laugh.

Who survived the kohanny, do not be afraid of that death,
The shoe is in the hole, turn it over, don't be afraid,
Vin yak hungry vovk, well, what about youmu shepherd?
Let the vivcharki evil, like the devil - do not be afraid.

To embellish the appearance, I took it white and rum'yan,
Burn the old and young people to sleep my dope,
I’ll wind up my coachmen in the ring, I’ll unleash my scythes,
Zdikhachіv usіh let's wag the stench, like a lasso.

I conjure you with your brother, my light,
Your eyes are hmilnі your not antimony me for Skoda,
Eyes do not require surmiti, you fight without surmiti,
Nemov kebab, I'm born with clothes by you.

White bird, you are proud of me,
I saw me in the distance, I don’t know where,
In the distance, I saw me, without thinking a beat,
What hangs famously over a friend's friend.

You na dahu, rozsipani trojandi bila nig,
I've raised bi gold, yakby instant,
What's the gold! What happened! - zhalyugidne smittya!
I brought that soul to you, God bless you.

Peri, fir, well, why is your life not nicer?
- At the highest day, my mother gave birth to me,
The ill-fated yearned with milk, grew it,
And vyrostil - navіk vіddala.

Behind the village of Chardekh, the salt marsh reaches the peaks,
Kohanoi Persians are similar to quince fruits,
Those thirteen fates, love, I took care of me,
And in fourteen years, let the mouth fall to the mouth.

That beautiful one, at the heart of the cohanna gliboke,
Vin similar to Farhad, in whose valleys a pickaxe,
Like a lion, like a lion, more able and more powerful,
Vіn іz Widіn іє sing singsongly.

Between me and you - a strong wall,
Between me and you - zazdrіsnikіv temryava,
I myself will come to you pіzno or early,
I don’t need a stronger one, I need you myself.

Yak mullah, having read the entire Quran, my friend,
You can turn your heart into wounds, my friend,
Do all the people, like a sheikh, wise,
And in my right block of wood, my friend.

Tee, yak cypress stovbur, straight ahead,
Your eyes of eagles lead to reason,
Tsі nizhnі destroy that white teeth -
Yak shirazka kramnica, de malt temryava.

Friend, ty, nache glechik, thin-throated,
You blew in your heart - and it blew away,
You in the heart of the Volodarka have become more and more,
There, the roots let out and the bushes prostyaglo.

My soul, how could you not scream,
Yours all one rozirva pokrivala,
Potim schob short podil podovzhit,
So that your little girl did not calm anyone.

I will wander into the Babersha quarter, my ticket,
From your eyes, I will bring the veil, my ticket,
No, maybe, I won’t veil up to the veil,

I immediately know my ticket by smell.

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

   "Perhaps the best 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.

   To finish the meaningful symbol of duality, which appeared through the creation of the Bulo was introduced into the great Russian mystical poet Jalal al-Din Rumi, like compares God's creative word kun (written in Arabic KN) with twisted rope of 2 threads (whe in German Zwirn¸ both words derived from the root "two").

3. Ritter, H.; Bausani, A. Encyclopaedia of Islam - "ḎJ̲alāl al-Dīn Rūmī b. Bahāʾ al-Dīn Sulṭān al-ʿulamāʾ Walad b. Ḥusayn b. Aḥmad Ḵh̲aṭībī" / Bearman , Bianquis, C. E. Bosworth, E. van Donzelrichs and W. P. Heinzelrichs. – Brill Online, 2007.

   … vіdomy yak sobriquet Mawlānā (Mevlânâ), Persian poet and founder of the Mawlawiyya order dervishes.

4. Julia Scott Meisami. Onward to Franklin Levy, Rumi Paste and Politics, Great Britain and Zahid (reviewed 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 stále preferují call Jalaluddin "Balkhi" to the one who lived in Balkh, the same day in Afghanistan after migration westward. However, this house is not located in the current city of Balsha, beyond the middle-center middle of muslim culture in (Greater) Khorasan (Iran and Central Asia). Rather, like Meier has shown, in a small place Wakhsh north of Oxus sho Baha "uddin Walad, Jalaluddin" s other, alive and practicing like 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 buv rozgornuty two sides of the book to the picture of Wakhsh, yakі yogo kraїni identified with medieval town of Lêwkand (or Lâvakand) or Sangtude, yakі є close to 65 km on the day from Dushanbe, Chinese present. I think that it is on the birch on the banks of the Vakhshabskaya river, on the great tributary, to occupy the Amu Daryâ river (it is also called Jayhun, and is called Oxus by Greeks). He further states: "Bah al-Din may have been born in Balkh, al-Din may have been born in a 2:143 [= Bahâ" uddîn Walad"s] book, "Ma`ârif."). 35) [= from books in Nimechchina in school Fritz Meier-note inserted here]. 36) [= reference to Rumi"s "Discourses" and to Fritz Meier "s book-note inserted here], leaving behind Baâ al-Din's mother, who is guilty of being like seventy-five years old."
7. william Harmless, Mystics, (Oxford University Press, 2008), 167.
8. Arthur John Arberry. The Legacy of Persia. - Clarendon Press, 1953. - S. 200. - ISBN 0-19-821905-9.
9. Frye, R.N. The Encyclopaedia of Islam - "Dari" (CD version). - Brill Publications.
10. Encyclopedia of library and information science, Volume 13(English). Google Books. The date of completion is 18 April 2010.
11. , with. 249.
12. Pahlavi psalter- article from Encyclopædia Iranica. Philippe Gignoux
13. Abdolhossein Zarrinkoub. Naqde adabi. - Tehran, 1959. - S. 374-379.
14. Abdolhossein Zarrinkoub. Naqde adabi. - Tehran, 1947. - S. 374-379.
15. Virmeniya at III - IV Art. // All-world history. - Vol. 2, goal. XXV.:

    ...Virmenia took away the system of writing, as if it were in Iranian language, and it was definitely accessible to the people, lower Iranian; the rest, in the wake of its folding, was only fully understood by professional copywriters. This is often explained by the richness of the Russian literature, derived from the Middle Persian.

16. CHARLES-HENRI DE FOUCHECOUR. IRAN viii. PERSIAN LITERATURE (2) Classical.(English). Encyclopaedia Iranica (December 15, 2006). The date of completion is 8 April 2010. Archived on 28 April 2011.

    Vіdmіnіst mіzh poeterі i zavzhdі zavzhdі brіvіnchennym rozv'azannyam v rosіyskіy literatura, s loss is conducted on mіstsі. It is worth noting that it is self-evidently prohannya not only in terms of Roma and Roma, but in the style of creating between explicit meaning or meanings and implicit nuances.

17. , p. 2: “The previous category of classical literary schools in Central Asia, Transcaucasian, Persian, and Indian originated with Y.E.
18. , p. 2: “High Mova in Russian Literature of Literature, i.
19. PETER CHELKOWSKI. LITERATURE IN PRE-SAFAVID ISFAHAN - stor. 112(English). The date of completion is 18 April 2010. Archived on March 19, 2012.

    There are three main literary styles that continue skin tone, є, yak vіdomo, yak: Khurasani, Iraqi, and Hindi. Time spans of each style are equally flexible. With these different geographic trends, we are engaged in the singing of the “literary school”, as it reflects regional peculiarity and idiosyncrasies and is identified with smaller entities like provinces or towns. For butt, є: Azerbaijan school, Tabriz school, or Shirvan school.

20. C. E. Bosworth. ʿAǰam(English) (not available by request). Encyclopaedia Iranica (December 15, 1984). The date of completion is 8 April 2010. Archived on May 5, 2012.
21. Ripka, Jan. Poetiv and Prose Writers of Late Saljuq and Mongol Periods', in Cambridge History of Iran, Volume 5, The Saljuq and Mongol Periods. - Zhovten 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 the International Society for Iranian Studies, 1974. - Z. 112-131.

    “Three main literary styles, like yelling, what else consecutively are known as: Khurasani, Iraqi, and Hindi. Time spans of each style are equally flexible. Without these geographic differences, we are elected to singing by those “literary schools”, as they reflect regional peculiarity and idiosyncrasies and are identified with small statues like provinces, and so are budinki. For butt, є: Azerbaijan school, the Tabriz school, or the Shirvan school.»

23. Muḥammad Amīn Riyāḥī. Sharvānī, Jamāl Khalīl, fl. 13 cent., Nuzhat al-majālis / Jamāl Khalīl Sharvānī; tāʼlīf shudah dar nīmah-ʼi avval-i qarn-i haftum, tashih va muqaddimah va sharh 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 the International Society for Iranian Studies, 1974.

    Azerbaijan became theirs before the Khurasani style.

25. Francois de Blois.

    "Pidbag anectode is clear that the diwans of thes poets contained Eastern Iran(i.e. Sogdian etc.) words that boules are incomprehensible to a Western Persian yak Qatran, yak zgoda po'yazaniy s illumined gravel in the Great, Nasir, before stinks take their fate.

26. , p. 7-8: "The term "transcaucasian" in Bertel's classification, and "Aziranian" in the words of Yang words, spaces in poetry cluster of poets associated mainly with the caucasian Shirvanshahs who, in the course of the eleventh and twelfth centu relative independence in Saljuqid empire. A few literary historians trace the origins of this style to Qatran of Tabriz (ca. 1009-1072), which word is such that it represents the main characteristics of z-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. - S. 504.

    „Application to one of al-Tabari's authorities (iii, 1388), shaykhs of Maragha, which encroach on the bravery and literary ability (adab) of Ibn Bai'th also quoted his Persian verses (bi'l-fdrisiyya). Tsey important earner, yak i quoted by Barthold, BSOS, ii (1923), 836-8, evidence existention of cultivation of poetry in Persian in northwestern Persia at the beginning of the 9th century. Ibn Bai'th is guilty buti is abandoned Iranicised to a considerable extent, and, as will be mentioned, Ibn bav confessions 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. Archived copy from 8 May 2012 at the Wayback Machine Richard Davis. Borrowed Ware Medieval Persian Epigrams. - Mage Publishers, 1998. - ISBN 0-934211-52-3.

    “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 the yogo edition 14th-century anthology of rubaiyat, the Nozhat al-Majales ("Pleasure of the Assemblies"), like vicorous materials from other gerels."

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, his poetic genius fused with his rich Persian cultural heritage to create a new standard of literary achievement. Vykoristovuyuchi those types of oral tradition and written historical records, his poems unite pre-Islamic and Islamic Iran.

32. Anna Livia Beelaert. ḴĀQĀNI ŠERVĀNI(English). Encyclopedia Iranica. Completion date is 3rd spring 2010. Archived on May 5, 2012.

    Khaqani's is noted for his extremely rich imagery, drawn from and alluding to a wide range of fields of knowledge-a mannerist, in an even higher degree than other classical Persian poets, boh in the way he absorbs and transforms the poe in his love of paradox .

33. : “Geographical closeness of the territories subject to the Ildeguzids and those under the Šarvānšāh encouraged the flow of intellectuals and poets from one court to the other. It is also possible to name the same inspiration and style between poets and illumination in these areas, to the point that they have been named, like 'Azerbaijan school' (Rypka, Hist. Iran Lit., pp. 201-9). The complexity of English language and combination of technologies, orientation and a wide range of topics, the foundations of Russian archives, at the same time, a wide range of borrowings from Arabic vocabulary among the stylistic features which are common to poets and cultural context compared with other contemporaries closer to the Khorasani style" .
34. NOZHAT AL-MAJÀLES (indefinite) . Encyclopædia Iranica Archived on April 28, 2011.

    “Nozhat al-mājales is thus a mirror of the social conditions at the time, reflecting the full spread of the Persian language and the cultura of Iran throughout that region, clearly evidenced by the common use of spoken idioms in poems as well the some of the poets (see below). The influence of the northwestern Pahlavi language, For example, as a matter of fact, the dialect of the region was clearly observed in the poems contained in this anthology.

35. NOZHAT AL-MAJÀLES (indefinite) . Encyclopædia Iranica. The date of completion is 30 June 2010. Archived on 28 April 2011.

    “At the age of half a century in the other territories of Persia, as the greatest number of people with great echelons, like schoolchildren, bureaucrats, and secretaries, there is a good number of heads in the pubic zone of growth among the greatest people of business classes. stench frequently vikoristovuvalis kolokіl's'kі expressions in their poetry. Those who are water carrier (saqqāʾ), sparrow dealer (ʿoṣfori), saddler (sarrāj), bodyguard (jāndār), oculist (kaḥḥāl), blanket maker (leḥāfi), the, region“

36. NOZHAT AL-MAJÀLES (indefinite) . Encyclopædia Iranica. The date of completion is 30 June 2010. Archived on 28 April 2011.

    Tse blending of cultures certainly left its mark on the works of the poets of the region, resulting in the of a large number of new concepts and terms, the examples of which can be noticed in poemi Ḵāqāni and Neẓāmi, as well as in dictionaries.”

37. , p. 2: "Christian imagery and symbolism, quotations from the Biblie and other expressions inspired by Christian sources occur so frequently in the works of Khagani and Nizami, in particular, that the adoption of their practices and mayzhe is impossible without any knowledge of Christianity».
38. : "The compactness of the English language and the combination of technologies, the orientation and grandeur of these thoughts, the knowledge of the Russian archives and, at the same time, the wide language borrowings from Arabic vocabulary among the stylistic features which are common 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-Mongol Period Volume 5 of Persian Literature, 2nd edition. - Routledge, 2004. - P. 187.

    "The point of the anectode is clear that the diwans of the poets contained Eastern Iranian (i.e. Sogdian etc.) words that were incomprehensible to a Western Persian like Qatran, which 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; tāʼlīf shudah dar nīmah-ʼi avval-i qarn-i haftum, tashih va muqaddimah va sharh i hal-i gūyandigān va tawzīḥāt va fihristhā az Muḥammad Amīn Riyāḥī. See Introduction. - Tehran: Intishārāt-i Zuvvār, 1366.
41. Novosiltsev A.P. Rozdil III. ASIA AND PIVNICHNA AFRICA IN X-XIII cent. STATE OF SAMANIDIV AND GAZNEVIDIV // Institute of Similarity of the Russian Academy of Sciences Skhodu. Have 6 volumes. Volume 2 History. - Skhidna Literature, 2009. - Vol. 2. - ISBN 978-5-02-036403-5, 5-02-018102-1.

    “Much later, already in the post-Mongolian hour, in new minds, sleepiness, a part of which (in Azerbaijan and Maverannahr) recognized Turkicization, began to split into two independent states - Persian and Tajik. Nothing similar in the IX-X, the same in the XI-XIII centuries. it didn’t exist, and the Tajiks of that hour - blatantly called the masses of the ranomous population, bound by a single culture, ethnic self-sovereignty and my own.

42. Ripka. History of Iran Literature. - S. 201-209.

    Geographical closeness of the territories subject to Ildeguzids and those under the Šarvānšāh encouraged the flow of intellectuals and poets from one court to the other. It is also possible in order to designate the same inspiration and style between tops and lighting in these regions, to the point of designating how to fight for the "Azerbaijan school".

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

    “The centripetal trend is evident in the unity of Persian literature in view of language and content and also in the sense of civic unity. Whether you are Caucasian or not, only live on the fer-flung periphery, do not explain the difference between spirit and apostrophizes Iran as the Heart of the World. Archived on 28 April 2011.

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

    Greatest romantic epic poet in Persian Literature, which brought colloquial and realistic style to Persian epic. …. Nezamі є prihovat in Russian my territory for її originality and clarity style, so that love of langguage for its own sake and philosophical and scientific learning makes 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, vodomy yak yogo pen-name з Nizami, buv born in 1141 in Ganja, capital arran in Transcaucasian Ázerbaijan, de vin left zovsim yogo death at 9, 1 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 buw brought up by an uncle. Vіn buv throw off three times, and in yoga laments the trouble of all your wives, as good, as the advice to yoga son Muhammad is ordered. He lived in an age of both political instability and intense intellectual activity, which his poems reflect; but little is known in one’s life, yoga is known from yoga patrons, or the terms of yoga robots, like rahunki of the remaining biographers є farbovani for rich legends of inducements to sing.”

46. Yar-Shater, Ehsan. Persian Poetry in Timurid and Safavid Periods - Cambridge History of Iran. - Cambridge: Cambridge University Press, 1986. - S. 973-974.
47. Sanjay Bumboo. Oblivion of Persian language will leave void in Sikh history(English). Chandigarh, India - Punjab. The Tribune. The date of completion is 18 April 2010. Archived on September 3, 2008.

    He said Persian sources had been important for scholars of Sikh history. Vіn napovneniya tim, scho Russian leaves from Bhai Lal were absolutely in tune with the Sikh spirit, like vikonanі key for spiritual secrets and mystical flights of Sikhism through his poems.

    Giving brief historic 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 hour of great efficiency in Persian and Arabic languages.

    After the death of their assistants, they took it before turning to Multan, de I wanted to, Sikh girl, who was victorious for recite Gurbani and knew Gurmukhi. Leaving his family behind, he left for Anandpur Sahib and Guru Gobind Singh's blessings. After that, like a win for a deaky hour, win can be occupied like the world of munshi under Prince Mauzzam (before, like Emperor Bahadur Shah), before that, like a favor of yoga mam, is called Wasif Khan.

    Aurangzeb wished to convert him to Islam because he had so beautifully interpreted verses of the Koran. Let me tell you about the correction, Bhai Lal and my family's livist for Pivnichnoi India. Having stretched his homeland to Multan, even before coming from Guru Gobind Singh to Anandpur Sahib in 1697. The rest of the hour, renewed in Multan, debulo was voiced in the school of high education in Persian and Arabic.

    Professor Singh said Bhai Lal's 7 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 Punja

48. Ashk Dahlén, Kingship and Religion at Mediaeval Fürstenspiegel: Road to Chahār Maqāla of Nizami ʽAruzi, Orientalia Suecana, vol. 58, Uppsala, 2009.
49. NIZAM al-Mulk Abdol Hossein Saeedian, «Land and People of Iran» p. 447