صبحدم بکشاد خماری در میخانه را يقبق اوازی صراحب جان دهد مستانه را دور کردون آمده آخر درین بزم بمن ساقیا برخیز و پر در آخرین پیمانه را چون شدم مجنون بروب عشق لیلی درجهان عاقلان پند صده همچون من دیوانه را کرد شمع جان معشوقي بكردد عا شقي عاشق آموز داند سوختن پروانه را w آیینه زلماز را صیقل ز تقوی پاک کن پاک بنکر اندر آن آیینه جانانه را نیست دشنام بصيا د ازل آپ جانمن آمد مرغب هوا کرد آن زبهر دانه را حافظ از زه د ریاپ تونه کن پیش ازان پس برو بکشاپ آخر شب در میخانه را "At day-break the wine-vender opened the door of the winetavern, and sounded in my drunken soul the gurgling of wine into the decanter. At last the revolution of the spheres has become present to me in this feast: up, cup-bearer, and fill me another glass. Although through love of Leelee I have played Majnōōn in the world, give me not the precepts of the wise, as if I were mad. My love-inflamed soul has flamed like the taper: the lover will turn round it, though the lover well knows the moth must burn. For the love of God polish thou the mirror with the fur. bishing lakaz; and when polished, behold in it my adored. O ,of Persian romance جام جهان نما This refers to the cup of Jamsheed the : and allegorically to the bumper quickly revolving round the table. 2 Two well-known characters in Persian poetry : consult Sir W. Jones's works. my soul, there is no reproach in Death,' for the flying bird has often come into the trap for a berry. From this time forward, O Ĥhāƒězz, sport not the religious hypocrite; rather go, and open another night the doors of the wine-tavern." اوازی for اواز بقبق is written for قلقل In the MS. alluded to for اندر بکردد for نکردد بروی for بحر پر ده for درده and مرغ for مرغازل for اجل دشنام for دشنامی داند inserted after خود is introduced, and و زهد and رباب between which last, (as well as some of the others) necessarily renders the verse hypercatalectic. It happens, that in this one instance the order is the same, but the difference, which these words occasion, is as follows:............At last the revolution of the spheres has become present to me in this feast. Up, Cup-bearer, pour pearls into another glass. Although through the fervor of my love for Leelee I have played Majnōōn in the world, &c. My love-inflamed soul has flamed like the taper: ah! does not the lover turn round? though the lover is well aware, that the moth must burn in it. ......From this time forward, O Hhafezz, conduct not thyself with religious austerity and hypocrisy, &c. The Eastern poets indulge many elegant ideas concerning love and wine; they are the basis of their muse, and without them dull morality would conjoin with fanaticism to spread a gloom over their writings. Asăfee says خون میخورم از ساغر دل آصغب امشب چون درد كشان ذوق می ناب ندارم I drink blood from the cup; for since the heart of Asdfee to night endures grief, I cannot taste the sweets of pure wine." And in another shahbēēt, آصغب اشک ترا كونه ز خون جكرست زین همه گریه سرشک جکرت غرض «○ Āsăƒèè, through thy tears thy liver is become the color of blood, with all these lamentations and tears thy liver is quite wearied." 1 Literally, in my copy, the eternal hunter; in the other, the fatal hunter. 2 Liquid pearls and melted rubies are common terms for wine. Very similar to which the excellent poet Hhafezz, بیار اب شمع اشک از دیده خونبار که سوز دل شود بر خلق روشن مكن كريسته ام آه جگر سوز برآید همچو دود از راه روزن ، Through my beloved, O my taper, the tears from my eyes fall, sprinkled with blood, for the flames of my heart shine brilliant on the world. Within my breast I have wept: alas! my heartburning sigh rushes up as smoke through a chimney." Exactly parallel to which is this beet of Khosroo. فرو حوراه را اب جان ونپ سوز كه دود راه این روزن نداند ،، Beneath those black eyes, ah ! flame thou up, my constant soul, so fast, that the smoke know not its way up the chimney." Which however ascribes to the fair one's eyes more gloomy effects, than Petrarch's lines. E fiorir cò begli occhi le campagne, Ed acquetar i venti è le tempeste, Con voci ancor non preste Di lingua che dal latte si scompagne, Chiaro mostrando al mondo sordo è cieco Quanto lume del ciel fosse già seco. Yet Hhafezz pays compliments not much inferior to the lips of his mistress : اب ذوق شد لعل تو دو كام من لذيذ حلواي قند كرسته را درد من لذيذ "Oh! the taste! thy two lips were delightful to my palate! Sweet as candy is to a hungry man, so delightful were they to my grief." But a more elegant idea will be found in no poet, than that, which Asăfee exhibits respecting wine. خوابگاه تست خلوت سرا مي ديده من چشم غپ یرد که ترا یاد میکند "Retirement is the palace of wine: my eyes are the dormitory of the cup :-the goblet is sin—avaunt! all that reminds thee of it!" This is somewhat in the energetic stile of Anacreon: ἡ γῆ μέλαινα πίνει, πίνει δὲ δένδρε ̓ ἀύτην· πίνει θάλασσ ̓ ἀναύρους, ὁ δ ̓ ἥλιος θάλασσαν, τὸν δ ̓ ἥλιον σελήνη ΤΙ ΜΟΙ ΜΑΧΕΣΘ' ΕΤΑΙΡΟΙ, Κ' ΑΥΤΩ ΘΕΛΟΝΤΙ ΠΙΝΕΙΝ; A great variety of passages might be adduced from the writings of Jamee Saadee, and the Musnawee of Jělal' oddeen Rümee to prove, that the Persian poets abound with sublime ideas on religious and moral subjects; which it is purposed to do in a general review of Eastern poetry to be sent on a future occasion to the Classical Journal. Bristol, Sept. 4th, 1812. D. G. WAIT. On Reading the Greek Testament in Public Schools. FROM personal experience, and attentive observation, I can bear testimony to the united and individual abilities of the teachers, to whom, in this country, the education of youth is intrusted. It is not in one school, or in one particular county, that the classi s florish; from the environs of the two great seats of learning, to the remote provinces of the country, all are zealous in promoting an acquaintance with the great masters of Greece and Rome. England yields to no country in classical attainments. Of this the illustrious list of scholars, who have successively appeared, is the most convincing proof. There is scarcely a difficulty which they have left unsolved, whether in laws, customs, or antiquities. Porson and Burney have of late pushed their inquiries into the abstruse subject of the metres; and I believe they have advanced as much on this subject as it is possible to acquire. Of the learning and worth of the masters of our great schools, I have the highest opinion. Of their zeal, in promoting the best interests of literature, I can have no doubt. But while I bestow these wellmerited encomiums on their talents, I cannot subscribe, in toto, to the merits of the plan, by which they regulate the studies of their pupils. To those who wish well to the interests of religion, and sound morality, it has ever been a subject of sincere regret, that the Greek Testament has not been more generally read in our schools. Homer's Iliad and Odyssey, Eschylus, Sophocles, Euripides, Thucydides, Xenophon, and Herodotus, are perused again and again, with the attention they deserve, while the Greek Testament, or Septuagint, are scarcely opened. In some schools, it is very seldom, if ever read; in others, merely for the sake of form, it is made the subject of a weekly lesson. The partial and regular appearance of this venerable book is considered an intolerable grievance, whether from its style or subject, I leave others to determine. The young student is taught to feel and admire the beauties of Homer, to commit his brilliant passages to memory, to spout them on all occasions, while the book of inspiration, which contains so many salutary truths, marked with the finger of God, which teaches man his duty, and discovers the glorious prospects beyond the grave, is never opened but with reluctance, and never quoted but with apparent contempt. Now it can never be otherwise, as long as it holds the place it does in our schools. This happens in a great measure from its being considered of no authority in establishing the government of a noun or a verb. Because it was not written in the florishing periods of Grecian elegance, it is never on any occasion thought to constitute proper authority for the use of any word, or phrase. I do not mean to assert, that the New Testament Greek is in any respect equal to that of Xenophon, Thucydides, or Herodotus, but I affirm, with out fear of contradiction, that it contains beauties, which would not disgrace a classic page. I acknowledge the excellence of the classics daily used in our schools, but I should wish the New Testament introduced, were it for no other purpose than to counteract the improper influence, which heathen mythology may have upon the minds of our youth. Impressions received at an early period, cannot easily be eradicated. Now I maintain, that when the effects produced by the study of heathen mythology are not counteracted by a proper attention to Christian morality, we are guilty of doing great injury to the minds of youth. I am prepared to urge the necessity of studying the Greek Testament from another consideration; the Scriptures are very seldom read in public schools, even in an English dress. In Church, the lessons of the day are perhaps read, but never with that attention sufficient to appreciate the beauties, or solve the difficulties, which may occur. Now were this book more frequently introduced in school, a judicious teacher would meet with many opportunities of pointing out its beauties, and giving our youth a taste for Scripture criticism, in which so many eminent men, in former days, have excelled. I may be told, perhaps, that a frequent perusal of it would vitiate the taste of those, who are studious of acquiring the elegancies of the language; but this objection goes for nothing. Will any one affirm, that the awkward modes of expression, which are sometimes found in the Greek Testament, will prove injurious to the taste of a school-boy? Elegant Greek cannot now be |