1882.] 
85 
of the Tabakdt-i-Ndsiri. 
il That heart which, through separation, thou madest sad ; 
From every joy that was, which thou madest hare of; 
From thy disposition I am aware that, suddenly and unexpectedly, 
The rumour may arise that thou hast broken it.” 
In the “ Akhbar-ul-Akhyar”—- a Biographical Collection of Notices of 
Saints—of ’Abd-ul-Hakk [he died 1052 H. = 1642 A. D.], the following 
will be found respecting our author :—“ The Shaikh, Kazi Minhaj, the 
Jurjani, the author of the Tabakat-i-Nasirf, was a saint, and one of the 
most learned and excellent of his time, and one of those who would become 
filled with religious ecstasies on hearing the singing at Zikrs or Tazkirs. 
When he became Kazi of Hindustan, that office assumed integrity and 
rectitude. The Shaikh, Nizam-ud-Din, # states:—“I used, every Monday 
to go to his Tazkirs, until, one day, when I was present at one of them, he 
delivered this quatrain :— 
“ ‘ The lip, in {he ruby lips of heart-ravishers delighting, 
And to ruffle the dishevelled tresses essaying, 
To-day is delightful, hut to-morrow it is not— 
To make one’s self like as straw, fuel for the fire.’ 
“ ‘ When I heard this verse,’ says the Shaikh, Nizam-ud-Dfn, ‘ I be¬ 
came as one beside myself; and it was some time, before I came to my 
senses again.’ ” 
Our author appears to have been deeply imbued with the tenets of 
Sufi-ism, for a brief essay on which, see the Introduction to my “ Poetry 
of the Afghans.” Professor Sprenger tells me that he was a notorious 
Sufi. A good account of these Zikrs, or Tazkirs, will be found in the 
notes to the Third Chapter of Lane’s “ Thousand and One Nights.” 
In the Preface dedicating his work to the Sultan Nasir-ud-Din Mah¬ 
mud Shah, our author mentions the reasons which led him to write it, and 
this will appear as the Preface to the Translation of his History. 
* This, probably, is no other than the celebrated saint of Dihli. 
