138
ofoblivionimposeduponthem.Mighttheybeourtrueancestors?(...)Thesurestsignofourresi-
denceinthetowercouldwellbethatwenolongerknowit:todwellwithintheruinededifice,after
all,isnothingifnottosubsistonitsconfusingair.Destroyed,Babel,inthiscase,wouldpersist;and
we,consignedwithoutendtotheconfusionoftongues,would,inobstinateoblivion,persistinit’(pp.
230–1).(^31) TranslationbyLeonardLewisohn;Dīvān,ed.Khānlarī,ghazal178:1,2,4;thelastverse/stanzaisnot
inKhānlarī’sedition,butisfoundinvariantreadingsinthreeofhisothermanuscripts.
(^32) Ibid.,ghazal58:7,9.
(^33) Ibid.,ghazal202:10.
(^34) Ibid.,ghazal40:11.
(^35) Strangelyenough,wemaycomparethistotheenterpriseoftheFrenchauthorMarcelProust,who
builthisgreatnovelA la recherche du temps perduuponthememoriesgeneratedfromphysicalsensa-
tionsrelatedtosightandtaste.ThoughcontrarytoḤāfiẓ,Proustdealsonlywithsensationsand
sentimentsgeneratedinthisearthlyrealm;inthiswork,thewholeprocessofmemoryandremem-
branceistriggeredbyhisdelightintastingalittlemadeleinesoakedintea.Savouringthetasteofthe
madeleinesuddenlybringsbacktothemindoftheauthorhischildhood,andtheintimationofits
flavoursaveshimandallowshimtorebuildhismemoryandconstructthewholenovel:‘Whenfrom
anancientpast,nothingsurvives,afterthedeathofpeople,thedestructionofthings,morevividby
theirveryfrailty,moreimmaterial,morepersisting,morefaithful,perfumesandtasteskeepbeing
remembered,likesouls,theykeepwaiting,hoping,despitetheruinofalltherestandbearingon
theiralmostimpalpabledropletsthevastedificeofmemory.’MarcelProust,Du côté de chez Swann,
p.47.
(^36) TranslationbyLeonardLewisohn;Dīvān-i Ḥāfiẓ,ed.Khānlarī,ghazal1:5.
(^37) SeeLewisohn,‘Shawḳ’,EI (^2) ,IX,pp.376–7.
(^38) Dīvān-i Ḥāfiẓ,ed.Khānlarī,ghazals26:10;57:9;63:5;91:9;156:5;173:6;177:9;189:4;201:6;218:9;
237:8;250:7;255:6;291:7,10–11;315:4;317:7;334:5;342:7;372:7;393:8;408:2;409:7;452:1;254:
9;482:10.
(^39) Onthecloseconnectionbetweenloveandannihilation,seeLeiliAnvar-Chenderoff,‘WithoutUsfrom
UsWeAreSafe:SelfandSelflessnessintheDīwān of ‘Attār’,pp.241–54.
(^40) Pūrnāmdāriyān,Gumshuda-yi lab-i daryā,p.356.
(^41) TranslationbyLeonardLewisohn;Dīvān-i Ḥāfiẓ,ed.Sāyeh,ghazal36:9;ed.Khānlarī,ghazal38:9.
(^42) AḥmadGhazālī,Sawāniḥ,ed.H.Ritter,chap.35,p.54.SeealsoSawāniḥ,ed.Purjavādī,chap.37,p.30,
onthe‘heavy’butnecessaryburdenofgham,andibid.,chap.45,p.38.Onthenecessityforsepara-
tion,seeSawāniḥ,ed.Ritter,chap.39,pp.61–2.
(^43) ThisisparticularlyevidentinthestoryofMajnūnandLaylī,celebratedinNiẓāmi’smathnawībythat
name,atalerenownedthroughoutalltheIslamicworld.Seetheremarkableanalysisofthisworkby
Seyed-Gohrab:Laylī and Majnûn, Love, Madness and Mystic Longing.
(^44) Jalālal-DīnRūmī,The Mathnawí of Jalálu’ddín Rúmí,trans.anded.Nicholson,III:3753.
(^45) Thatis,theatofḥusnat(yourbeauty)andofrukhat(yourface)inverses1aand2a.
(^46) The-i(tu)inverses6a(chāh-i zanakhdān-i tu)and7a(‘Ishq-i tu).
(^47) Khurramshāhī,Ḥāfiẓ-nāma,I,p.598.
(^48) SeeSkalmowski’sinterestingarticle:‘TheMeaningofthePersianGhazal’,whichexploresthecom-
plicatednatureoftheghazal.
(^49) TranslationbyBlyandLewisohn,Angels,p.53;Dīvān-iḤāfiẓ,ed.Sāyeh,ghazal441;ed.Khānlarī,ghazal
443:2.
(^50) Dīvān-i Ḥāfiẓ,ed.Sāyeh,ghazal137;ed.Khānlarī,ghazal136:3–5.
(^51) Charles-HenrideFouchécour,‘Naẓar-bāzi,lesjeuxduregardselonuninterprètedeḤāfiẓ’,KārNāmeh,
II/III(1995),pp.3–10;p.10.
(^52) Baṣīrat-i bāṭin.SeeSavāniḥ,ed.H.Ritter,p.1.
(^53) Theassociationofthephonymudda’īwithIblīs/SatancanbefoundinNajmal-DīnRāzi,Mirṣād al-
‘ibād,ed.Riyāḥī,p.317.SeealsoAlgar’stranslationsofRāzī’swork,The Path of God’s Bondsmen,p.310.
ḤāfiẓandtheReligionofLoveinClassicalPersianPoetry