perhaps, Herrick, and Herrick lacks the majesty— lacks so largely the pathos of Hafiz.* I have chosen him for my subject because during the last few months, in fact ever since the new translation appeared, I have maintained that a book had at last arisen which was worthy of and demanded a home on the library shelf next to the tiny quarto volume of translations by Edward Fitzgerald from Omar Khayyam and Jami.t I have left Hafiz; but a page from Sir J. Malcolm's Sketches of Persia will most aptly bring me to a close. "Hafiz has the singular good fortune of being praised alike by saints and sinners. His odes are sung by the young and the joyous, who, by taking them in the literal sense, find nothing but an excitement to pass the spring of life in the enjoyment of the world's luxuries; while the contemplative sage, considering this poet as a religious enthusiast, attaches a mystical meaning to every line, and repeats his odes as he would an orison. At the time of his death there were many who deemed his work sinful and impious. These went so far as to arrest the procession of his funeral. *For independence of mind, for his outspoken language, for the point of view from which he regards life, for his combination of the scholar and the unbridled man of passion, I may be forgiven if I see a kinship indeed with one, and that Landor. "I strove with none, for none were worth my strife; Nature I loved, and, next to nature, art; I warmed both hands before the fire of life; The lines might have been written by Hafiz. I am indebted to Mr A. J. Chotzner for pointing out to me the resemblance of Hafiz to Herrick. The Translation to which I allude and from which all the greater part of the quotations given in this paper is drawn, is by Mr Justin H. McCarthy (Nutt, 1893). It costs merely a few shillings. The somewhat startling resemblance of some of these translations to others privately published by the late Mr S. Robinson of Wilmslow, in a volume Persian Poetry for English Readers, calls for remark. It is only fair to Mr McCarthy to say that in nearly every case he has improved the translation, at least in point of literary style. The dispute rose high, and the parties were likely to come to blows, when it was agreed that a fál, or lot, should be taken from his book. If that were favourable to religion, his friends were to proceed; but if calculated to promote vice, they promised not to carry his body to the sacred ground appropriated for its reception. The volume of odes was produced, and it was opened by a person whose eyes were bound. Seven pages were counted back, when the heaven-directed finger pointed to one of his inspired stanzas : "Withdraw not your steps from the obsequies of Hafiz: Though immersed in sin he will rise into paradise." The admirers of the poet shouted with delight, and those who had doubted joined in carrying his remains to a shrine near Shiraz, where, from that day to this, his tomb is visited by pilgrims of all classes and ages. Traits such as these which I have named have gained for Hafiz from a recent writer the title of "the greatest of all Eastern Poets." Into such adjudication of claims I am neither competent nor willing to enter. To the greatness of Sadi I have paid my tribute elsewhere. Let us not be burdened with more words now. Jami himself shall step in with his name of Hafiz's praise "The Tongue of the Unseen," he called him, on account of of the spiritual knowledge displayed in his writings. Let us take leave of Hafiz and Sadi, laid in their eastern tombs. Sadi and Hafiz-No wonder that in Shiraz men still preserve their graves. No wonder that in the history of that city, their names are indissoluble from its own. C. E. S. VOL. XVIII. RR THE SOJOURN OF HOME-CLERGY IN THE COLONIES. HE Imperial Idea is in our midst: witness the eloquence of statesmen and the aëry domes and towers' of the Imperial Institute. And what does this Idea imply? I answer, a Federated Empire, Free Trade throughout the whole English territory, and a Parliament which shall adequately represent the whole. The material inducement is increase-or, at least, maintenance-of Commerce the spiritual basis is the Brotherhood of Englishmen, or rather (for this the Imperial Idea must come to acknowledge as its necessary root) the Brotherhood of all included within the bounds of the Empire. What else than Brotherhood can give a real unity? Proclamations by the one sovereign, statues of her set up throughout her dominions, her image impressed on coins and postage-stamps, cordons of military forcethese all do much for unity: but these will surely fail unless they are accompanied by evident tokens of goodwill, shown in (this being its necessary sphere) the friendly dealings of Englishmen with one another, though "broad seas" roll between, and of Englishmen with their fellow-subjects of every race. Now to us who are thoughtful members of the Church the conviction comes that the only Gospel which shows care for a man completely-his spirit and his bodythe thoroughly unselfish Gospel, is that of Christ, and that it is His Church upon which, above all, the duty falls of bringing the world into One True Fellowship. The first step towards this grand end will be for the Church to realise her mission. Can this 'first step' be taken as effectively in any other way as it can by the sojourn abroad of clergy who have been trained at home? The character of their home-training, it so happens-the very fact of their having come from home-will peculiarly fit them for this special work. It is the hope of an old Johnian that members of the College who are-or hope to be-ordained will take these words to heart, and having had, as he had, three years (at least) of parochial experience at home, and being still young and prepared to rough it, try, as he did, a Colonial field. Their new experience they will find most valuable: the calls to "hardness" and wider responsibility are in themselves exhilarating physically and spiritually: the broader effects, if this plan of sojourn became general, would seem to be of the important nature just sketched out. There is nothing more delightful after the dialectic atmosphere of classrooms and libraries, and (say) the unenchanting monotony of a mining village, than an open-air lifelargely in the saddle-in a wide Australian district; the writer's was 100 miles long by 50 wide. The fine spring-days in the bush, the hearty greetings of the people, the well-attended services, the constant variety in traversing so wide an area, are now memories of delight—perhaps one might add, carry with them regrets that they are past. The sojourner in this case found it harder to return than to go! But his venture will lead to the end it was taken for, if it leads others to contribute their quota to this plan of sojourn. The Imperial Idea is good: but the means of effecting what is best in it-the means of effecting a deeper and wider fellowship-is the Gospel of the Catholic Church. Above the aëry domes and towers' of the Imperial Institute there rise the bulwarks of the City of God. 'W. M. TEAPE, Late Priest-in-charge of the S.E. Mission, Diocese of Adelaide. CORRESPONDENCE, To the Editors of the Eagle.' LAWFORD RECTORY, May 24, 1894. DEAR SIRS, The last number of the Eagle contained an interesting account of the late Dean Merivale. The subjoined inscription in his handwriting is at the beginning of the Register of Baptisms of the Parish of Lawford, and may possibly bę interesting to some of your readers. HIC.PVTO. QVI. NOSTRI. DISTINGVET. FVNERA. PAGI C. M. Kal. Jan. MDCCCLXIII, Į am, Sir, Faithfully yours, E. K. GREEN. |