as will appear from the following مفاعیلن مفاعیلن مفاعیل,Khusrau quotation* صنعان بوزن کنعان نام شخصے معروف که عاشق دختر ترسا شده بود چنانچه قصه اش در مثنوي مؤلف مذکور است . المؤلفة . صنعان که بود پیر همچون پیر کنعان MSS. of this dictionary are as common as those of the Mu. There under فصل الألف مع اللام exist, however, bad copies, where in the the compiler is confounded with Faiszi, the great Indian ابو الفضل poet. In good MSS. we find Bad MSS. read ابو الفضل یعنی خداوند فضل و نام کارکن سلطان محمود . یعنی خداوند فضل و نیز برادر خود مصنف رحمة الله علیه که مصاحب و وزیر اکبر پادشاه بود و لقب علامی داشت . . The reference and give also verses of the poet Faiszí marked to 'Allámí is quite impossible, as he outlived his brother Faiszí. The confusion, I dare say, is to be ascribed to ignorant copyists who were mislead by the takhalluç Faiszí. The compiler clearly gives the name of his father, 'Ali Shér, of Sirhind, whilst the father of the poet is Shaikh Mubárik of Nágór. It is also evident from the preface that the compiler was a pious Muhammadan, which the poet Faiszi was certainly not. It is noticeable that the book does not contain a single reference to Akbar. The four MSS. at hand have a Khátimah containing grammatical rules. One has the following remark— و ثانيا تحریر یافت بتاریخ پنجم ماه شعبان در عهد سلطان السلاطين شاه جهان غازی از ید محمد امين بن غلام حسين بن شيخ ناصر برادر مؤلف غفر الله له ولوالديه و در سنه at which place the writing is so T, that it cannot be read. Vide also Vullers' Persian Dictionary, II. p. 518b. In the article ulio -author of the pro صاحب کشف اللغت to حاجب كشف اللغت correct ceding dictionary; and for the verse of Mullá Sálik of Yazd, which in Vullers has no metre, read (metre Ramal) بگسلانم سبحه و زنار بندم بر میان عشق ترسا بچه خواهم که صنعانم کند The first edition of Surúrí's Majma'ulfurs appeared in A. H. 1008, nine years before the next dictionary. As thirty years later, A. H. 1038, a second edition appeared, we shall first notice the Farhang i Jahángírí. فرهنگ جهانگیری 7 or نقصدي The title of the dictionary is a misnomer, and ought to be Farhang i Akbarí. The compiler is Nawwáb 'Aszad uddaulah Mir Jamaludd ín Husain i Anjú. He is mentioned in the Aín i Akbarí, p. 226, as one of Akbar's courtiers, holding the office of a good, commander of nine hundred, a position not necessarily military, for which he received a monthly salary of Rs. 7100. He appears to have been a favourite of the emperor, as in 1604 he was sent to Bíjápúr to bring the daughter of 'Adil Sháh to Agra, where she was married to Prince Dániál. From the preface of the dictionary it appears that the labours of the compiler extended over thirty years. A. H. 1000, or thirteen years. after the commencement of the compilation, when Akbar was at Srinagar, Mír Jamaluddín received the order to complete his dictionary. Not only did Akbar grant sums for the purchase of manuscripts, but he even called learned men from Peria to assist Mír Jamáluddín in the compilation. The historian Badáoní indeed tells us that many a word was investigated in Akbar's majlis i khác, the emperor himself evincing that taste for the study of words which Muhammadans so eminently possess. Forty-four dictionaries of those specified above, nine others of which neither the title nor the author's name were known, commentaries, works on science, Zand and Pazand books, the whole Persian literature, yielded the words for this work. The most ancient dictionaries, of which nothing but the title seems now-a-days to exist, were in Mír Jamaluddín's hands. Among them were-the dictionary of Abú Hafe of Soghd, who according to some made the first Persian verse; that of Asadí, Firdausí's teacher; the vocabulary of Hakim Qaṭrán, the quaint poet; &c. Akbar unfortunately died A. H. 1014, or A. D. 1605, before the dictionary was completed; and when at * * Vide the author's edition of the Persian Metres by Saifí, p. ч. last, three years later in A. H. 1017, it made its appearance, the compiler thought fit to call it in honor of Akbar's successor Farháng i Jahangiri. The miçrá' (Hazaj i musaddas) زه فرهنگ نور الدین جہانگیر is the táríkh of the completion of the work. The preface of the dictionary is followed by an Introduction containing twelve chapters 1. On the boundaries of the land. 2. On the Persian language. 3. On the letters of the Alphabet, and the rule of Jts and J15. 4. On the arrangement of the words in the Farhang i Jahángírí. 5. On the qaid adopted by the compiler.* On the interchange of letters. 8. On certain words, as j♪, &,, Ji, yo. 9. On terminations, as ¿, io,, pl, &c. 10. On the use of the letters 8, 9, ☺, S, ŵ, I, &c., as far as they are used for inflections. 11. On the spelling of certain words, chiefly compounds. . عقد انامل On the .12 The dictionary itself contains only single Persian words and such Persian compounds as have no iszáfat. The Khátimah is divided into five chapters or doors 1. Figurative expressions. 2. Compounds with or without the Iszáfat, of which either one or both words are Arabic. 3. صاد حاثا viz, حروف, هشتگانه Words which contain any of the قافعين طاطا ضاد 4. Zand and Pazand words. 5. Certain rare words, chiefly proper names of towns, persons, &c. Among the words, a few terms are found of the dialect of Shíráz, to which town the compiler appears to have belonged. The Zand the Eastern lexicographists describe the spelling of words, to avoid mistakes. Thus the is called with ONE dot; and as it can now no longer be mistaken, the letter is called means the system of descriptive spelling. o muqayyad fettered. Hence and Pazand words form a peculiar feature. They are interesting both for the Zand scholar and the historian of Akbar's reign. The principles of toleration which no king before Akbar had dared openly to confess, had even laid hold of the philologic mind of the king's subjects, and for the first time did the words of the worshippers of "the fire which Muhammad extinguished," find a place in a dictionary, the compiler of which was moreover a Sayyid of the purest blood. Merely to flatter Akbar who, though a Sufi in his heart, was a Parsee by his rites, could not have been the compiler's sole object. Curiosity had caused some of Akbar's courtiers to learn Sanscrit, and the same curiosity taught a philologist to look upon the words of another sect of infidels as things worth knowing and registering. This is proved by the spontaneous remark made by آذر the compiler under فقیر حقیر 85 راقم این حروفم پیری از پارسیان را که در دین زرتشت بود دیدم که جزوی از کتاب ژند اوسدا داشت . چون مرا رغبت وشغف تمام بجمع لغات فرس بود و در فرس از ژند اوستا کتا بے معتبر نیست جهت . و اکثر لغاتی که در خاتمه این کتاب تحقيق لغات باو صحبت میداشتم . از ژند و پاژند نقل شده از تقریر آن زرتشتري است و او هرگاه قراء ت ژند مینمود بدین لغت که میرسید آدر بضم دال غیر منقوطه ميخواند الخ. "I knew an old Persian, a Zoroastrian, who possessed some parts of "the Zandavestá. As I have a passion for collecting Persian words, "and as no book enjoys a greater authority for Persian than the "Zandavestá, I often met him for the purpose of investigating some CC words; and indeed most of the Zand words which the Khátimah of "my dictionary contains, have been extracted by this Zoroastrian from "the Zendavestá. Whenever he came across the word in reading "to me from his holy book, he pronounced it ádur, not ádzar, &c. In another place of his dictionary the compiler mentions a Zoroastrian of the name of Ardshér. Perhaps it is the same. Akbar had expressly sent for him from Kirmán, as will be seen from the following extract— برسام # شرح این لغت از مجوسي که در دین خود بغایت فاتصل بود و اردشیر نام داشت و او را مجوسیان موبد می دانستند و حضرت عرش آشياني محض بجهت تحقيق لغات فرس مباغها از برایش فرستاده از کرمان طلبیده بودند تحقیق نموده نوشت || The editor of the Burhán gives likewise the Zand words; but, as far as I know, he is the only Muhammadan lexicographer who has thought it worth while to copy them. The order of the words in the dictionary is at first sight bewildering. They are arranged according to the second letter. Thus the first contains all words whose second letter is alif; the second báb those whose second letter is bé, and so on. Within each báb, the words are will فرهنگ گردن سرانداز,again alphabetically arranged. For example stand in the same báb, the ; but it will stand before, and gif stand in the گاف because sin and, فرهنگ, aiter, the word کردن alphabet respectively before and after the fe. MSS. of the Farhang are numerous. A good MS. may be obtained for 40 to 50 Rupees. Our Society possesses two very good ones; No. 611, marked with the muhr of Tippú Sultán, is very correct. The worth of the dictionary is so generally recognized, that not only the general term " The Farhang" is used instead of Farhang i Jahangiri, but that the sources from which it was compiled have nearly all sunk into oblivion. For the pre-classical and classical times of the Persian literature, it is the completest dictionary and the richest mine of quotations. The Burhán is the Farhang without examples. Even the Turkish Persian dictionary which Vullers has used, is chiefly based upon the Farhang, whilst the dictionaries of Rashídí and Khán Arzú are intended to correct its mistakes. Mistakes in a dictionary are, on the whole, of less consequence, than mistakes in works on science; for supposing one of the words be wrong, no one would find it used by authors. Mistakes in meanings are more serious; and in this regard, it is well that the Farhang has been examined, partly by Surúrí, but thoroughly by Rashidi and Khán Arzú. On the other hand, it was unfortunate that the Burhán, which through the printed editions of Capt. Roebuck and Vullers' Lexicon Persico-Latinum, has become best known in Europe, appeared before the critical labours of Rashidi and Khán Arzú, so that every mistake of the Farhang has been over and over again printed, or improved upon. The chief fault of the Farhang is this, that he too hastily abstracts particular meanings from the verses which he quotes. Hence the danger to which compilers are exposed that use the Farhang without giving his examples, as Burhán and Vullers have done. |