58
hisAzsabzatāsitāra, pp. 181–92. For further parallels between other poets and Ḥāfiẓ, see idem.,Ḥāfiẓ-
nāma, I, pp. 40–90.(^76) ‘Azīz Dawlatabādī, ‘Kamāl Khujandī va Ḥāfiz Shīrāzī’, in hisTuḥfa-yidarvīsh, p. 534. See also Franklin
Lewis’ essay in this volume (p. 267, notes 33–5), where the same point is made.
(^77) For further discussion of this phenomenon, see my ‘The Life and Poetry of Mashriqī Tabrīzī’, pp.
115–17. On this grand tradition in Ḥāfiẓ’s poetry, see Carl Ernst’s judicious comments in hisThe
ShambhalaGuidetoSufism, pp. 163–4.
(^78) Although written in 892/1487 (nearly a century after Ḥāfiẓ’s death), Dawlatshāh Samarqandī’s remark
about the over-abundance of poetry in late Timurid Iran easily holds true of the earlier literary
milieu of fourteenth-century Shīrāz as well: ‘Today everywhere you go, you find hordes of impostors
laying claim to this profession [of poetry]. Wherever you listen is heard some poet muttering his dog-
gerel verse, wherever you look appears some subtle wit, pleasant jester or critic (laṭīfīuẓarīfīunaẓīrī
[also names of Timurid poets]), yet they cannot tell the difference between verse and barley, between
rhyme and an ass’s rump. As the adage goes “the abundance of anything reduces its worth”’
(Tadhkiratal-shu‘arā’, ed. M. ‘Abbāsī, p. 13).
(^79) See Yārshāṭir,Shi‘r-ifārsī, pp. 57–71. The poetry fad was particularly widespread among the Sufis, who,
as Ghanī (Baḥthdarāthār, II, p. 480) points out, from the eleventh century onwards had begun using
poetry in theirsamā‘ceremonies and preaching assemblies for contemplative and homiletic purposes.
(^80) Yārshāṭir,Shi‘r-ifārsī, p. 54.
(^81) Browne,ALiteraryHistoryofPersia, III, pp. 207–8.
(^82) Dīvān-iḤāfiẓ, ed. Khānlarī,ghazal211: 7.
(^83) The two aspects of Ḥāfiẓ’s superior genius and supremacy in being ‘the greatest Persian poet’, as ‘Alī
Muḥammad Ḥaqq-shinās (‘Ma‘nā va āzādī dar shi‘r-i Ḥāfiẓ’, pp. 157–8) observes, lies (a) in his intra-
textual appropriation of other poets’ meanings and metaphors in such a manner that his transcre-
ations invariably consitute an improvement on their lines, and (b) the inability of all later poets to
improve on him by their own verse imitations.
(^84) As Ghanī points out, ‘the impact of Ḥāfiẓ on the city of Shīrāz has been so tremendous that even the
bare mention of the word Shīrāz often evokes the name of Ḥāfiẓ in the listener’s mind, for which rea-
son a contemporary poet in a verse speaks of Shīrāz as the “cradle of Ḥāfiẓ”’.Baḥth, II, p. 688.
(^85) Khurramshāhī, ‘Ḥāfiẓ dar farhang-i mā u farhang-i mā dar Ḥāfiẓ’, in idem.,ḤāfiẓHāfiẓa-yimā’st, p. 128
- drawing heavily on the depth psychology of C.G. Jung. His statement is echoed by Zaryāb-khū’ī’s
(Ā’yina-yijām, p. 24) view that ‘Ḥāfiẓ is a compendium of our [Persian] culture and the symbol and
archetype of the Persian spirit’.
(^86) Khurramshāhī, ‘Ḥāfiẓ dar farhang-i mā’, p. 132.
(^87) The earliest copy of his poems is an incomplete manuscript composed 20 years after his death; see
Zarrīnkūb,Azkūcha-irindān, p. xiii.
(^88) SeeDīvān-iḤāfiẓ, ed. Khānlarī, II, pp. 1146–7; Fouchécour,HafizdeChiraz, introduction, p. 12. This man-
uscript is currently in the British Library: Or. 3247.
(^89) SeeDīvān-iḤāfiẓ, ed. Khānlarī, II, p. 1148.
(^90) SeeIbid., II, pp. 1136–7, and his ‘Darbāra-yi muqadama-yi jāma-yiDīvān, pp. 1145–9.
(^91) Dihkhudā,Lughat-nāma, V, p. 7493.
(^92) Cited by Mu‘īn,Ḥāfiẓ-ishīrīn-sukhan, II, p. 684.
(^93) Dīvān-iḤāfiẓ, ed. Khānlarī,ghazal218: 3; Browne,LiteraryHistory, III, p. 283.
(^94) Dīvān-iḤāfiẓ, ed. Khānlarī,ghazal431: 9; Browne,LiteraryHistory, III, p. 283.
(^95) Cf. J. Schimdt, ‘Ḥāfiẓ and Other Persian Authors in Ottoman Bibliomancy: the Extraordinary Case of
Kefevī Hüseyn Efendi’sRāznāme(Late Sixteenth Century)’.
(^96) See Sūdī Busnawī,Sharḥ-iSūdībarDīvān-iḤāfiẓ, preface by S. Nafīsī, p. 6.
(^97) Schimmel, ‘Ḥāfiẓ and His Contemporaries’, p. 939.
(^98) Lāhūrī,Sharḥ-i‘irfānī-yighazalhā-yiḤāfiẓ, I, Khurramshāhī’s introduction, p. ii. For a good overview of
commentaries on hisDīvān, see Rādfar,Ḥāfiẓ-pazhūhānvaḤāfiẓ-pazhūhī, pp. 271–97.
(^99) Lāhūrī,Sharḥ-i‘irfānī-yighazalhā-yiḤāfiẓ, I, Khurramshāhī’s introduction, p. iv.
ḤāfiẓandtheReligionofLoveinClassicalPersianPoetry