And again,—­

“When Hafiz sings, the angels hearken, and Anaitis, the leader of the starry host, calls even the Messiah in heaven out to the dance.”

  “No one has unveiled thoughts like Hafiz,
  since the locks of the Word-bride were first
  curled.”

  “Only he despises the verse of Hafiz who
  is not himself by nature noble.”

But we must try to give some of these poetic flourishes the metrical form which they seem to require:—­

  “Fit for the Pleiads’ azure chord
  The songs I sung, the pearls I bored.”

Another:—­

  “I have no hoarded treasure,
     Yet have I rich content;
  The first from Allah to the Shah,
    The last to Hafiz went.”

Another:—­

  “High heart, O Hafiz! though not thine
    Fine gold and silver ore;
  More worth to thee the gift of song,
    And the clear insight more.”

Again:—­

  “Thou foolish Hafiz! say, do churls
  Know the worth of Oman’s pearls? 
  Give the gem which dims the moon
  To the noblest, or to none.”

Again:—­

  “O Hafiz! speak not of thy need;
    Are not these verses thine? 
  Then all the poets are agreed,
    No man can less repine.”

He asserts his dignity as bard and inspired man of his people.  To the vizier returning from Mecca he says,—­

“Boast not rashly, prince of pilgrims, of thy fortune, Thou hast indeed seen the temple; but I, the Lord of the temple.  Nor has any man inhaled from the musk-bladder of the merchant, or from the musky morning-wind, that sweet air which I am permitted to breathe every hour of the day.”

And with still more vigor in the following lines:—­

  “Oft have I said, I say it once more,
  I, a wanderer, do not stray from myself. 
  I am a kind of parrot; the mirror is holden to me;
  What the Eternal says, I stammering say again. 
  Give me what you will; I eat thistles as roses,
  And according to my food I grow and I give. 
  Scorn me not, but know I have the pearl,
  And am only seeking one to receive it.”

And his claim has been admitted from the first.  The muleteers and camel-drivers, on their way through the desert, sing snatches of his songs, not so much for the thought, as for their joyful temper and tone; and the cultivated Persians know his poems by heart.  Yet Hafiz does not appear to have set any great value on his songs, since his scholars collected them for the first time after his death.

In the following poem the soul is figured as the Phoenix alighting on the Tree of Life:—­

  “My phoenix long ago secured
    His nest in the sky-vault’s cope;
  In the body’s cage immured,
    He is weary of life’s hope.

  “Round and round this heap of ashes
    Now flies the bird amain,
  But in that odorous niche of heaven
    Nestles the bird again.