56 Contributions to Persian Lexicograjjlbij. [No 1, 



i _j*U-'| almas, a diamond. The idea is prevalent in the East that 

 diamond dust is a deadly poison. Faiszi, (metre Ramal) 



" Do not ask to know the ingredients of the antidote against love ; 

 they mix diamond dust into a deadly poison." 



lyiUc >| umm i ghilan, in Persian generally u^-j^-* 5 mug Titian, -the babul 

 tree, a kind of acacia. The pronunciation mugh'ail&n, given by B urban, 

 is unsupported ; the word occurs in rhyme with a>^i Jildn elephants. 

 The ashes of mughilan wood are largely used in the East for refining 

 gold and silver, whilst the thorns of the tree have become proverbial ; 

 hence Jig., the dangerous obstacles on the road of love. Cairafi of 

 Sawah (metre Hazaj-i-salim) 



jji.^AA/OjLk ^JA^C^^^J Jlj <JS j.^U^AA/0 &ijt J *£yi.+jQ &±*S Jjlj j 



" The road towards the ka'bah (of love) is forbidden ; else I would 

 gladly direct thither my feet, not caring for the wounds which the sole 

 of my foot would get from the acacia thorns of the road" — in allusion to 

 the law which prohibits Muhammadans from sleeping with their feet 

 stretched in the direction of Mecca, which would be disrespectful. 

 Judai of Tabriz (metre Munsarih) 



«! (^jdUi/O jli. ^Ljb (ji^jy" _j| l*)ljkj (jj"**£ ^-rll *■**$" ii)'-^J (j_)«*s». 



" The beauty of the sweethearts is a ka'bah ; love the desert 

 (through which the wanderer has to pass) ; the obstinacy of the 

 wretches (the v»-t)j the watcher), the acacia thorns of the road." 



^yK/ci imJcuni, adj., human, referring to man. God is Aj=t?h v^L* 

 neceisary ; man is ■Sy^j-h^*' mum/cin ulwujud, possible ; idols are 

 cJj-^-j-'l £a1*"0 impossible. Hence ^^l^l^^^" human efforts. 



j^jjux-M andarin, pr. in this, within this. This word is, however, often 

 used as a preposition, within = j^\. Observe that in this case it 

 cannot take the c^iLo|, just as^^J bindbar, or jj.jjJjJaJ nazar bavin, on 

 account of. Payami (metre Mujtass) 



' I am living in a world where my Ytisuf would be better in the 

 pit than in the bazar," — where Yusuf = life, the pit = non-existence, 

 the bazar = existence. 



L? j'lj'l j t5 ** a J| anfusi o djdqi, referring to the spiritual (anfusi) 

 and to the visible world (afacp). Hence mard-i-afusi o ufdqi, a man 

 who looks upon life as something agreeable, but who at the 



