World literary heritage of the East. Alisher Navoi

Career and finance 23.11.2020

Career and finance

East Kazakhstan region Beskaragai district

v. Bashkul

KSU "Bashkulskaya secondary school»

Kalishova Saule Mendullovna

teacher of Russian language and literature

Grade 9

Russian literature

Topic: A. Navoi. Farhad and Shirin

Goals: 1. fto form in students the concept of the Renaissance (Renaissance), to introduce A. Navoi and his work;

2. develop thinking, memory, speech of students;

3. educate humanism, a culture of communication.

Lesson type: learning new material

During the classes:

1. Organizing time

2. Survey of homework

* A story about the book "The Word of the Poku Igor"

* Expressive reading of "Lament of Yaroslavna" and other passages at the request of students.

3. Learning new material

writing in a notebook

Renaissance.

Humanists believed in man, sang of his beauty and intelligence, revived national traditions and language. The main thing is the liberation of human thought from religion, the development of science, literature and art, free from religion, i.e. secular

Development of the Renaissance

Start →8-9 in (China)

→9-15c (Compare Asia and Iran with adjoining India)

→ 14-16 in (Europe)

→ Completion

A. Navoi - the founder of classical Uzbek literature, a titan of the Renaissance

musician

poet

Alisher Navoi

painter

scientist

grand statesman

His poem "Farhad and Shirin" is a story about two lovers. In the image of Farhad, he embodied the humanistic ideal of a Renaissance man.

4. Fixing new material

1. Reading fragments from the poem, page 61

2. Analysis of the poem on textbook questions, p.69

5. Homework.

pp 61-69, expressive reading

6. The result of the lesson.

Alisher Navoi

In 1441, on February 9, in the capital of the Khorasan state, Herat, a boy was born in the family of the dignitary padishah Giyasiddin Kichkine, who was named Alisher (he took his poetic pseudonym "Navoi", which means "melodious", later). Herat has long been famous for its cultural traditions; under the descendants of Timur, in the XV century, the culture of the city reached its peak. The builders of the city and its wonderful library enjoyed special fame. The Navoi family, close to the court, was one of the most cultured in Herat. The uncle of the future poet, Abu Said, wrote good poetry, and another uncle, Muhammad Ali, was famous as an outstanding musician and calligrapher. FROM young years Alisher was brought up with the children of Timurid families; he was especially friendly with Sultan Hussein, later the head of the Khorasan state, also a poet, patron of the arts.

Alisher studied in Herat, Mashhad and Samarkand. Among his teachers was Jami himself, a remarkable Persian-Tajik poet. In 1469 Navoi returned from Samarkand to Herat, on the day when his friend Sultan Hussein took the throne of his ancestors. Soon he was appointed to the high state position of the keeper of the seal, then the vizier and received the title of emir. In 1476 the poet resigned, nevertheless, remaining "close to his majesty." Navoi could not completely move away from state affairs. He headed power either in the city of Astrabad (which was almost an exile), or in Herat itself. The poet died in 1501.

Historical sources report that Alisher Navoi was a generous patron of sciences and arts. With his support, such outstanding historians as Mirkhond, Khondamir, Vasifi, Davlyatshah Samarkandi, artist Behzad, architect Kavash-edin, many poets, musicians, calligraphers worked. But Alisher himself was not only a poet and statesman, but also a musician, artist, architect, historian and philosopher. “Navoi, like his Western contemporaries such as Leonardo da Vinci, appears to us as a comprehensively developed and integral personality, uniting science and art, philosophical theory and social practice in his universalism” (V.M. Zhirmunsky).

Alisher Navoi was brought up on Arabic and especially Farsi-language poetry of that brilliant period of its development, which gave the world Nizami, Amir Khusro, Firdousi, Unsuri, Saadi, and finally, his teacher Jami. Navoi began as a Persian poet, quickly mastering the technique and imagery of classical Persian poetry. But he lived at a time of disintegration of the old cultural zones and the formation of new national cultures. As N. I. Konrad wrote, “this great poet, poet-thinker, as he is rightly called, belonging to a vast, ethnically diverse world, became a classic of Uzbek poetry, the founder of Uzbek literature. He was taken out of the widest sphere and brought into a narrow one. A poet whose heroes are anyone: Farhad is a Chinese, Shapur is a Persian, Shirin is an Armenian, Qais is an Arab, Iskandar is a Greek, this poet turned out to be a poet of the Uzbek people.” This was the trend of cultural development, and Navoi caught this trend and responded to it. He perfectly understood the great significance of his literary reform and spoke about it himself. First in verse:

I am not Khosrov, not the wise Nizami,

Not the sheikh of the current poets - Jami.

But in my humility I will say:

I walk in their glorious paths.

May Nizami victorious mind

Conquered Berd, Ganja and Rum;

Let such a language be given to Khosrov,

That he conquered all Hindustan;

Let Jami sing all over Iran, -

In Arabia, Jami beats the timpani, -

But the Turks of all tribes, any country,

All the Turks are conquered by me alone ...

Wherever there is a Turk, under the banner of Turkic words

He is always willing to volunteer.

And this story of grief and separation,

Illustration: Portrait of Alisher Navoi Miniature of Muhammad Muzakhhib (XV century) Passions of spiritual and high torments, In spite of all my own hardships, I set out in the Turkic language.

(Translated by L. Penkovsky)

He expressed the same idea in his late days in prose, in his remarkable treatise “The Dispute of Two Languages” (1499): “The richness of the Turkic language is proved by many facts. Talented poets coming out of the people's environment should not reveal their abilities in the Persian language. If they can create in both languages, then it is still very desirable that they write more poetry in their own language. And further: “It seems to me that I have affirmed a great truth before worthy people Turkic people, and they, having learned the true power of their speech and its expressions, the excellent qualities of their language and its words, got rid of the scornful attacks on their language and speech by those who compose verses in Persian. All the poetic activity of Alisher Navoi was aimed at protecting and glorifying the native language and literature.

Navoi's humanistic universalism was reflected in the vastness and diversity of his creative heritage. His lyrical poems - gazelles - are collected in a large consolidated sofa "Treasury of Thought", which breaks down into four cycles: "Miracles of Childhood", "Rarity of Youth", "Wonders of Middle Age" and "Last Advice of Old Age"; poems of more complex forms, created on the basis of a ghazal, adjoin here - mukhammas, musaddas, mestozadas, as well as kyty, rubai and ascending to the Turkic folk art tuyugi. Navoi wrote his "Five" - "Khamsa", which includes "Confusion of the Righteous", "Farhad and Shirin", "Leyli and Majnun", "Seven Planets", "Wall of Iskandar". He also wrote a philosophical poem "The Language of Birds" in imitation of the book famous poet Attara. Peru Alisher Navoi, in addition, owns the literary work “Collections of the Refined”, the work on poetics “The Weight of Dimensions”, the mentioned work on linguistics “The Dispute of Two Languages”, historical works “The History of the Kings of Ajam”, “The History of Prophets and Scholars”, as well as philosophical treatises, biographies of a number of his contemporaries, and much more.

As a lyric poet, Navoi was a student of the Persian classics. He did not try to modify or destroy the conventional forms of the ghazal. On the contrary, he showed the inexhaustible poetic possibilities contained in this capacious lyrical form with its obligatory themes - love (glorifying the extraordinary beauty of the beloved, lamenting her coldness, suffering in separation from her) and, one might say, "Bacchic" (glorifying the joys of drinking wine, friendly conversation over a cup of wine, praise to the butler) and with no less obligatory conditional language, exceptionally rich in tropes.

Navoi's lyrical poems are not dateable, and they barely catch the responses to the events of the poet's life known to us. Eventfulness is not typical of his gazelles at all. The consolidated sofa “Treasury of Thoughts” unfolds as a lyrical confession of a poet who sensitively captures the rich range of his experiences, spiritualized, as was the case with Dante and Petrarch, but in a special Sufi manner, characteristic of the advanced poetry of the Middle East. Navoi's poetry is metaphorical. All of it is a continuous injection of metaphors, in which the poet was unusually bold, inventive and accurate. Generous metaphor revealed to the reader all the colors, sounds, smells, forms of the world, all manifestations of life that are joyful in their basis. Some metaphors and comparisons of Navoi do not go beyond the established poetic tradition, others are fresh and original. A man who feels nature subtly, Navoi filled his poetry with images of it. Here is the fresh green of the meadows, and the enticing coolness of the forest, and the sultry blue of the sky, and the cold whiteness of the mountain snows, here are birds, animals, all kinds of flowers and herbs, and at the same time the twinkling of stars in the black, overturned bowl of the night sky.

The feeling of love is interpreted by the poet as high, inspiring, ennobling, but at the same time subjugating a person to himself, burning him to the ground.

This obsession with love is characteristic of Navoi, and thoughts about the inevitability of the earthly end do not give rise to a pessimistic attitude towards the world in the poet: “So accept the inevitability of leaving the world, Navoi, // Bring love and tenderness out of the worldly dead end.” He interprets love as an all-consuming feeling that fills a person's life. great content and meaning. The optimistic, world-accepting pathos of Navoi's lyrics is also expressed in verses to the butler.

Navoi's lyrics, with all their artistic virtuosity, are addressed to the people. The poet has poems condemning the wrong rulers and marked by genuine love for ordinary people. However, the very life of Navoi, an aristocrat, a man of refined, refined culture, but who listens vividly to the needs of the people, speaks of the folk roots of his humanism. Navoi himself confessed in his declining years: “From my means, I took for my life only what an ordinary person needed - I was content with a dressing gown that protected me in heat and cold, and unassuming food. The rest I spent on communication with the people, on the food of ministers and households. And what remained in excess of the cost of food and the performance of various duties, I represented for charitable causes.

The all-consuming power of feeling, lofty aspirations, deep wisdom marked the positive heroes of the five great poems of Navoi. Developing the centuries-old poetic traditions of the “Fives” by Nizami, Amir Khusro and Jami, the poet created a deeply original epic cycle, filling the traditional plots with new ideological and artistic content.

In the poems of A. Navoi, questions of morality, love and friendship, philosophy, science, art, and government are important for his time.

The Confusion of the Righteous (1483) is a philosophical and didactic poem. Political issues occupy a large place in it. The poet sharply criticizes unjust and cruel rulers. His ideal is a peculiar version of an enlightened monarchy in an oriental way, the head of which surrounds himself with wise, educated and disinterested advisers. Navoi opposes the high moral ideals of magnanimity, generosity, kindness, fidelity in friendship and love, modesty and honesty to the cunning and greed of contemporary dignitaries and rulers of Navoi. Navoi's poem is a hymn to the "bright sky of knowledge", opposed to the "darkness of the night of ignorance". Navoi, admiring the ascetics of science, glorifies active, energetic people striving for a clear, generally useful goal, and not reclusive scientists. Humanistic tendencies are visible in the poet's thoughts about the equality of all in the face of fate. The poet glorifies life, spring, blessed nature, in unity with which the guarantee of human happiness. Navoi is a figure and thinker of the era of the rise of the culture of Central Asia. The poem "Confusion of the Righteous" is imbued with the humane idea of justice, faith in the triumph of good. These humane ideas are in tune with the Renaissance ideas of the West.

The poem "Layli and Majnun" (1484) is a book about the obsession with love, not without reason the hero of the work - the Arab youth Kais is called "Majnun", i.e. "obsessed with genies". They laugh at him, put him on a chain, send him to Mecca, he is forced to flee and hide, but nothing can temper his love for Layla. Purity and strength of feeling oppose here not only the evil of tribal strife and inequality, but also the eternal evil that reigns in the world. Leyli and Majnun are destined to overcome this evil only at the cost of death. In the end, the lovers die together, finding the desired unity in death:

Then a friend appeared in love,

He came as a true friend ... No, an eternal friend!

Eyes - desired eyes found

Eyes read one desire.

She gave her hand to her beloved,

I gave my soul to my beloved...

The Beloved bowed, not breathing:

His soul has gone to his beloved.

We find the same glorification of the all-conquering feeling of love in Navoi's poem. Illustration: Meeting the ruler of Samarkand Miniature to Babur-Nama with a detailed description of Samarkand. 16th century

"Farhad and Shirin" (1484). But this work is more complex in structure than Leyli and Majnun. In the poem "Farhad and Shirin" the poet turns to new important topics. And the figurative structure of the poem is in many ways different. Next to semi-fantastic episodes, one can find a truthful and inspired description of the everyday work of a digger and a stonemason. There are many folklore motifs in the poem (for example, the fight against a fire-breathing dragon, miraculous predictions, a magic mirror, exaggeration of the hero's power, etc.). There are many adventurous episodes in Navoi's poem - wanderings, shipwrecks, persecution and heroic-romantic scenes - descriptions of courageous duels, sieges, hand-to-hand fights in which the hero puts an entire army to flight. Thus, here the obsession with love compels the protagonist to bold, selfless acts.

The poem "Farhad and Shirin" most vividly expresses the individuality of Navoi and the shifts in artistic thinking over three hundred years since the time of Nizami. Navoi himself distinguishes from other poets Amir Khosrov Dehlavi, his teacher Jami and himself as the true successors of Nizami, worthy of the blessing of the “sheikh of poets”.

However, by starting to write in Turki, in the old Uzbek language, Navoi thereby turned to a new, less refined, more directly popular audience. He could not count on the fact that each of his readers or listeners knew the Persian-Tajik poetic tradition well, that he would master the whole huge new "Five". Involuntarily, Navoi made each poem more synthetic, and, for example, the poem "Farhad and Shirin" includes ideas and themes not only from "Khosrov and Shirin", but also partly from "Leyli and Majnun" and "Iskandar-name" by Nizami. All this is transformed into a new synthesis, which is both more complicated and simpler than Nizami's poems. It is more difficult because of the synthetic nature, but easier because the sophistication of Nizami or Amir Khusro is softened, and fairy tale motifs are close to the living folklore of the Turkic peoples.

Medieval aspects of the Sufi understanding of love obsession as a force that helps the hero overcome himself, rise above the earthly interests of his "I", sometimes make themselves felt in the Navoi poem, in the image of Farhad, who sometimes resembles Kais - Majnun. Nizami's episodically appearing Farhad was a heroic worker, stonemason and builder, a simple man. Near Navoi main character— Farhad. With his work as a stonemason, he wins the free heart of Shirin and the love of her people. The motif of a passionate interest in art, in craft, in the work of a blacksmith, builder and simple stonemason runs through the entire poem of Navoi, plays a big role in shaping the character of the hero. The decisive role in the life and success of Farhad is played not by his heroic fights, not by military exploits (which are partly depreciated by his inability to resist deceit), but by work: he paves ditches in the mountains through hard rocks, builds fortresses, palaces.

Navoi develops the universalist ideas of Nizami, concentrated in the great poet mainly in Iskandar-name. An essential moment in the humanistic education of Farhad is a peaceful trip to Rum-Yunan (that is, to the country of the Romans - to the Greco-Roman, or Byzantine, empire and to Greece proper) to study with Socrates. The motif of heterodoxy and Rum's connection with the West and the North of Europe, far from the Muslim East, is completely removed in Nizami's poem. The Greek sages act as "their" property. Moreover, if in the artistic fabric of the poem "Farhad and Shirin", likened to the folk epic poems of the Turkic peoples, Socrates is more likely a "wise man" than a "philosopher" or "scientist", then in the poem of the same Navoi "Wall of Iskandar" a large group of Greek philosophers (Thales , Socrates, Plato, Aristotle, Archimedes, Porfiry of Tire, etc.), synchronized in time with Alexander the Great (whose contemporary was only Aristotle), contrasts the creation of an accurately described large artillery gun to the magic of the sorcerers of the Kashmir Khan, and Turkestan or Chinsky Khakan impresses with a demonstration of an astrolabe and a moving model of a planetary system with a spherical Earth.

The unity of the peoples of Navoi not only appears in the world significance of the Roma state and Rum science. Navoi embodied the earthly paradise in the Armenian (heterogeneous for him) state, in the image of which, in a less idealized, but in a more real and simple form, the similarity of that utopian country in Nizami's Iskandar-name is presented, where monetary relations, the power of gold and property vices are overcome . In the poem "Farhad and Shirin" friendship and love do not depend on nationality and differences of faith. In the poem "The Wall of Iskandar" Navoi unites around the ideal Iskandar the forces that traditionally oppose the Muslim East in his era: Rum, Rus, Frangestan (the country of the Franks, i.e. Western Europe in general) and Zinji (East African peoples), at that time as Darius III, the first opponent of Alexander, according to the poem, is at the head of the traditional Muslim peoples, and unity is achieved as a result of the victory of Rum!

Navoi denounces not only the despots of distant or remote in time (which was also important, as it caused analogies) countries, but also the almost modern Shahinshah Khosrov II Parviz (590-628), whom Firdousi and Nizami brought out in a more attractive form. For Navoi, this is a criminal despot, naturally dying at the hands of an equally criminal son.

Having glorified labor, Navoi glorified both poetic art and poets. He gave the most flattering descriptions of Nizami, Amir Khusro, Jami, public role poet in general.

In the poem "Farhad and Shirin" Navoi collects together the philosophical themes of Nizami's "Five" and enriches the poem with the folklore of the Turkic peoples, to whom the Herat poet felt a special responsibility. He creates a vital, entertaining and serious adventure poem with brightly individualized characters.

The poem "Seven Planets" (1484) consists of seven independent poetic tales (about Prince Farrukh, about the jeweler Zayd, about the adventures of the Indian Shah Jun, etc.), inspired by folklore motifs and framed by the legend of Bahram Gur's love for the beautiful Chinese woman Dilaram. Here Navoi acts as a brilliant storyteller, he skillfully handles folk traditions and legends. There are many colors in his palette: from sharp, grotesque with a satirical denunciation of inhuman rulers, insidious politicians, nosy upstarts to soft, pastel when talking about pure, noble love, self-sacrifice, friendship. Continuing to defend his high humanistic ideals, in this poem, Navoi, more than in his other works, directly touched on the problems of Khorasan's contemporary reality.

The Wall of Iskandar, or the Wall of Iskandar (1485), is a humanistic philosophical reproduction of the legendary biographies of Alexander the Great, whose exploits in Antiquity and the Middle Ages were devoted to many works. The poem is based on Nizami's famous philosophical and socio-utopian poem "Iskandar-name". Navoi's poem is a work about the strength and inquisitiveness of a person's mind, about the meaning of his life. Alexander acts in accordance with the advice of the meeting of the sages of Rum, makes endless campaigns, establishes fair orders everywhere. Symbolic, as in other oriental poems about Iskandar, is his dying will: to carry the sovereign on his last journey through his empire in a coffin, from which his hand would protrude with an open palm:

So that these fingers help people,

So that people, looking, benefit,

To understand that the shah of seven powers

In the knowledge of the spheres seven times majestic,

Goes to the area where there are no desires,

And he has no grains in his hand ...

Illustration: Portrait of Babur Miniature from a manuscript from the beginning of the 17th century.

(Translated by M. Tarlovsky)

The world of images and feelings of Alisher Navoi inspired the poetry of the peoples of the Middle East, primarily Uzbek literature, of which he was the first great representative. The themes and plots of his works, taken from the poetic tradition and from folk art, soon again received circulation among the people and were then, in turn, processed more than once by folk singers and storytellers. The merit of Navoi is not only that he brilliantly proved the unlimited possibilities of Uzbek poetic creativity and created brilliant works “in the language of the Turks”, but also that he expressed the advanced, humanistic ideas of his time in all their complexity, inconsistency, in everything interweaving of great insights and delusions, unbridled glorification of life in all its manifestations and sad skepticism, beautiful-hearted dreams and a sober outlook on life.

Grade: Grade 9 Subject: Russian Literature Date: 10/13/2014, 10/18/2014
Class name	extracurricular reading. A. Navoi "Farhad and Shirin".
common goal	1. To acquaint students with a fragment of the work of Alisher Navoi. 2. Develop expressiveness of reading; Expand words knowledge. 3. To educate and strengthen students' interest in reading the works of A. Navoi.
Learning Outcomes for Students
Main ideas worked out in the lesson	Develop aesthetic taste, the ability to think in images and the desire for creativity through critical thinking, group work, dialogue.
Sources, equipment and equipment:	Presentation "Alisher Navoi", oriental music (duduk).
	Teacher activity	Student activities	result	note
Organizational moment	Creating an atmosphere of cooperation, an educational environment, thanks to which students will actively participate in the process of work.	Students prepare school subjects, tune in to the lesson, call those absent.	The kids are ready for the lesson. They know how to reason.
Definition themes, goals and lesson objectives	The teacher voices the topic of the lesson, the goals and objectives of the lesson, the stages of the lesson.	Students suggest ways to work.	We define the objectives of the lesson, strategies for achieving the goal.
Actualization of students' knowledge	"Brainstorm". assignment for all students. 1. Who was Alisher Navoi? 2. When and where was he born? 3. What works of the poet do you know?	Students talk about what they know about Alisher Navoi.	They are able to answer the question in a coherent manner.
Learning new material	I. The teacher offers work for groups: Watch the presentation of "Alisher Navoi" while taking notes. II. Prepare 1-2 students from the group for expressive reading of a poem (criterion: poems are read in a singsong voice).	1. Students view the presentation, make notes to answer the question " brainstorming». 2. Prepare for expressive reading.	They are able to work in groups, conduct a dialogue, negotiate, come to a common opinion.
Homework	Learn a poem. Task for the gifted: learn a few aphorisms and be able to explain their meaning.	write down homework are asking questions.	They are able to offer assignments.
Summing up the lesson	Write an essay on the topic "Lyrics of the East"	They write an essay.	Able to compose related text.

Alisher Navoi Farhad and Shirin

Farhad and Shirin It was or it wasn't, but a long time ago, when animals and birds could talk, and roses were enchanted girls, a poor man lived in a distant country. The poor man had a son, Farhad. The poor man became old, he felt the approach of death, called his son and said: - We have neither gold nor silver, I leave you nothing as a legacy, my son, except for this ketmen. If you work hard, you will be happy. Goodbye. Bury this casket with me, do not open it, otherwise misfortune will happen. The poor man died. Farhad did not fulfill the covenant of his father, opened the casket out of curiosity. He found a small mirror in it. Farhad looked at him. He sees a flowering meadow, and beauties are walking in the meadow, and among them there is one - charming like a peri. Farhad could not take his eyes off her and fell unconscious. Farhad would have lain for a long time if his friend Shapur had not come to him. _ Shapur sees that his friend is lying as if dead, holding a mirror tightly in his hand. Shapur took the mirror and saw a beauty with the face of a peri, with the eyes of a gazelle, with hair like a radiance. The sun and the moon were arguing whether there was such a beautiful girl in the world. He ran out to Shapur Street, scooped up cool water from a ditch and splashed it on Farhad's face. Farhad came to his senses, saw a mirror in Shapur's hands, and immediately remembered the unknown beauty. And Farhad became sadder than the night. Yearning, does not eat anything. For a long time he indulged in sadness or not, but he and Shapur decided to go in search of a beautiful peri. We passed many mountains and steppes, visited many cities. And then one day they came to the city of Begovat. All around rose high mountains. Farhad looked around and was surprised. Although it was summer, the trees stood yellow and their leaves fell off, as in late autumn. The fields dried up and the plants withered. At the dry canal, exhausted by hard work, thin people stood. With ketmen they hollowed out the rock. - Hey, what kind of people are you, - shouted Farhad, - and why are you chiseling the rock? And the people said that for three years now they had begun to cut a ditch in the rock to bring water into the city and give life to fields and gardens, exhausted by the heat and hot wind of the Garmsil. For three years people shed tears and sweat, languishing from overwork, but the rock, indestructible like iron, does not give in and all efforts are in vain. - My friend, Shapur, - said Farhad, - these people are dying of hunger and thirst. And Farhad, rolling up his sleeves, took his father's bat in his hands and hit the rock. Much power was in the hands of Far-had, but the rock did not tremble, and the trowel broke into pieces. In anger, Farhad ordered to bring him all the picks and ketmen, blew up the forge and, having melted them, forged one huge ketmen together with Shapur, which even a hundred people could not lift. Farhad took a trowel with one hand, waved it once, waved it twice, and the result was a canal larger than the one that people had been digging for three years. Once again Farhad hit with a ketmen, hit two and the mountain trembled. The rocks have collapsed. People were delighted and rushed to help Farhad. The city of Begovat was ruled at that time by Sultana Gul-chehra and she had a beloved niece Shirin. Shirin looked from the high tower and sees - a mighty hero crushes the mountain. Shirin ran to her aunt Gulchekhra and, fawning this way and that, begged her to go and see the hero. “After all, I swore an oath to marry the one who would return the Syr Darya to the Hungry Steppe,” Shirin said. Farhad was so carried away by work that he did not notice how Sultana Gulchehra and Shirin drove up. Farhad stopped to wipe the sweat on his face, looked at the visitors, and then the wind threw back the veil from Shirin's face and he saw the same peri that was in the mirror. He only said, "Oh!" Farhad fell unconscious to the ground. Everyone was surprised: what happened to Farhad? Only true friend Shapur knew what was the matter, but did not dare to say. Farhad came to his senses, looks at Shirin, cannot take his eyes off. Shirin was ashamed, she looked only at Farhad slyly from under eyelashes like sharp arrows. And suddenly the girl reared up her horse and rushed away. The horse stumbled and limped, Farhad ran up, picked up the horse with one hand along with Shirin, heaved himself on shoulders and started running. He ran to the palace and lowered the horse with the beautiful princess near the gate. Farhad left without saying anything to Shirin or looking at her. The beauty was surprised and for some reason her heart felt sad. And the further Farhad went, the harder it became for him: “How can a thin-shouldered woman, born in velvet and silk, fall in love with me, a simple stonecutter.” He did not return to the ditch, but went up the mountain, sat down on a stone, bowing his head in his hands. And at that very hour, Sultana Gulchehra was preparing a feast in honor of the unknown builder. Messengers rushed to look for Farhad. They searched and searched, but so everyone returned to the sultana with nothing. Only the last messenger found him at the very top of the mountain. Farhad was brought to the palace and seated in a place of honor. Farhad did not know what to do, he was so glad to see Shirin. - A merry feast began. Dutars rang. Girls, slender as gazelles, danced. The boys played wrestling. Everything was fine: songs, food, and dances, but there was no Shirin. Farhad became gloomier and sadder. But then Shirin came out to the guests. The radiance lit up the faces of the guests. The music sounded more and more cheerful, the dancers circled faster. But Farhad and Shirin did not look at anyone. During the whole feast, they did not drink anything, did not eat, only looked at each other. Suddenly, ambassadors from the kingdom of Iran arrived. The rumor about the beauty of Shirin rushed all over the world and reached the padishah of that country, the old, bald Khosrov. He decided to get Khosrov a young pearl and he sent matchmakers to Gul-chekhra. Sadness replaced joy, the melody of the golden-stringed saz fell silent, no laughter was heard. Gulchehra knew that if she refused Khosrov, his wrath would be terrible, he would go to war against Begovat, devastating the villages and fields on his way. “Hey, woman,” Ambassador Gulchekhre said, “my lord, the king of kings Khosrov, stood at the borders of your state with an army of many thousands. Khosrov said: “Let the princess Shirin share a bed with me, and if not, I will not leave a stone unturned from Begovat, and the arrogant Shirin and you with ropes around your neck will follow my horse. Answer!" Gulchehra bowed her head and said to the ambassadors: “Princess Shirin is still young, she is timid and shy, like a wild goat, gazelle, Shirin loves arrows, horses and hunting. Shirin does not think about marriage. Khosrov was terribly angry at the refusal and with a huge army moved to the city of the Sultana Gulchekhra. The horde of Khosrov moved towards the walls of Begovat like a black cloud. The great drums of war sounded, copper trumpets roared, bonfires blazed. The townspeople ran to the city walls to fight off the enemy. “I don’t belong here in the city,” Far-had said to himself, “it’s not right for me, a man, to hide from enemy arrows. Farhad went to the mountain, broke down two cliffs, each as big as a house, with his giant ketmen, and let's throw them up and catch them with our hands. The enemy soldiers were surprised, turned pale, trembled with fear, and ran to Khosrov: “Great Shah,” they said, “there is a terrible diva on the mountain playing with rocks, like apples. Khosrov came out of the tent, looked from under his palm - he really sees a mighty hero standing on the mountain and throwing whole cliffs to the sky - Hey, man, - shouted Khosrov, - who are you and what are you doing there on the mountain? - I am a stone-thrower, - Farhad answers, and his breathing did not even accelerate, even though each cliff weighed forty pounds. - Go away, Shah Khosrov, get out of here with your soldiers, otherwise I will start throwing these toys into your camp. Khosrow was not afraid. He ordered forty selected soldiers in golden helmets and with golden shields to go to the mountain and bring Farhad alive or dead. Forty warriors rushed up the mountain. Farhad threw a rock at them and not even a speck of dust was left of them. Shah Khosrow became furious. He sent forty more selected warriors, but they suffered the same fate. Khosrov wanted to send his entire army of many thousands to Farhad, but then the cunning vizier leaned to the Shah's ear and said: - It is unworthy of the great Shah with a mighty army to fight with some stonecutter. you, may Allah not allow this, Farhad - shame will fall on your head. - What do you advise? - Khosrov said angrily. - Rather, otherwise I will call the executioner and ... - Why call the executioner, - the cunning vizier "Where it is impossible to win with the sword, there you can win with the mind. Oh Shah, you want to get the hand of the beautiful Shirin. She dreams of the happiness of the people and, they say, she swore an oath that she would marry the one who would be the first to lay a canal through the mountain and let water on the drought-stricken lands of the Hungry Steppe." Khosrow became even more angry and shouted at his vizier: "I am the great shah of a great state, and not a farmer smeared in clay. Why do you want to force me to pick up a ketmen and dig the earth. Not will be this. I am the vizier and gave advice to Khosrow. Then Khusrow sent ambassadors to Begovat. They arrived at the palace to Gulchekhra. They did not make noise, they did not threaten war. Flattering and obsequious were their smiles. They bowed down to the very ground. “Our Shah,” they said, “only wanted to test the courage of the Begovats. And he conveys his respect and admiration. The enamored Khosrov does not want to seek the favor of the beautiful Shirin by force. No. Khosrov heard that the lovely Shirin would become the wife of the one who would be the first to turn the Syr Darya River into the Hungry Steppe. Is it so? Then Shirin stood up, bashfully lowered her beautiful eyes and said only one word: -Yes. The ambassadors bowed and modestly retired. Shah Khosrov himself soon arrived at the palace, accompanied by a magnificent retinue. “Oh, sweetest of princesses,” he said, “I undertake to fulfill your desire. Tonight, the Syr Darya will flow into the dry lands of the Hungry Steppe. Shirin was surprised. It hurt her soul, for the beauty and courage of Farhad deeply wounded her to the very heart. She hurried out with her servants from the hall where Gulchehra received Khosrov and ran to her chambers. She ordered Shirin to gather messengers and ordered them to run in all directions, to stop at every hut, at every yurt, at every house and beat the drums and announce: - People who turn the Syr Darya into the Hungry Steppe today will receive the hand of Princess Shirin. Messengers ran in all directions, spreading the news. Farhad heard the call of heralds, grabbed his ketmen and rushed to the canal. The mountain trembled, staggered under the mighty blows of the ketmen, stones flew, blocking the flow of the violent river. Thousands of people fled to look at the hero Farhad, thousands of people rushed to help Farhad in his noble cause. And in the palace, Gulchekhra arranged a feast in honor of Shah Khosrov. The night has come. Khusrau's vizier slipped into the banquet hall and whispered something in his master's ear. Then Khosrov got up and, bowing to Gulchekhra, said: - O wise Gulchekhra, the wish of your niece, the lovely Shirin, has been fulfilled. Water flows into the steppe. Everyone rushed to the roof of the palace. And Shirin saw how the moon shone in the distance in a clean, transparent mirror of water. People dreamed about her so much. And there was water. Khosrow bowed even lower: - Oh, Shirin, keep your promise. Why did Shirin's heart shrink so painfully: "O Farhad, where are you?" thought Shirin. In an insane anguish, she wanted to throw herself down onto the stones. But she made a promise. If it breaks and dies, then Khosrow will take revenge. From the city, he will not leave a stone unturned, but he will destroy the people. Shirin did not know that it was not water that glittered in the steppe under the rays of the moon, but the light was reflected in the shiny reed mats spread out in a long strip on the ground in the steppe by order of the cunning vizier. The wedding feast has begun. Like a round moon in the dark sky, Shirin shone with unheard-of beauty among the guests of Khosrov. There was a smile on the lips of the beautiful bride, and tears in her eyes. The beauty's heart was beating and torn to freedom, to where love called him. Find, find him - sobbed heart. They screamed - karnai, tambourines, drums. The table was bursting with food: pilaf, lagman, kabob, whole fried sheep, shurpa, wine, nuts, sweets - everything was in abundance. So Shirin became the wife of Khosrov. Morning has come. The night mirage faded along with the predawn haze. Shirin and the people saw that there was no water. People rushed to the deceiver Khosrov, but he only laughed, surrounded by strong warriors. The inconsolable, deceived Shirin shed tears. Farhad worked tirelessly all night. With his mighty ketmen, he broke rocks and threw them into the river, but the stream carried them away with him. Angry, Farhad grabbed the mountain, pulled himself up and moved it from its place. Farhad sang a song about the beautiful Shirin, about happiness, about love. One more effort and the river will stop running! Then Farhad asked: - Where is Shirin? Let him come and see my work! Heads down, everyone was silent. Farhad's friend Shapur was also silent. Only the wind murmured sadly; - Farhad, Farhad, became Shirin Khosrov's wife. From deceived her, she does not love him! But Farhad, shocked by the black news, heard the wind say: “He loves, loves Khosrov.” Farhad no longer listened to what the wind was telling him. He heard only how his heart whispered to him: “Why sing Farhad to you - the nightingale does not sing to you. Why should you look at Farhad - the beautiful eyes do not look at you. Why should you breathe Farhad - roses are fragrant in another garden. Farhad rushed to the city in a mad grief. Shirin stood on its wall, shedding tears. Farhad saw his beloved, rushed to her, but the stormy Syr Darya rushed between them. Farhad extended his hands to the beautiful Shirin and turned to stone with grief. Shirin rushed to Farhad, shedding streams of tears, and turned into a crystal clear river. So the mighty cliff Farkhad stands to this day near Begovat on the banks of the Syr Darya, and the quiet tears of the beautiful Shiri flow towards it in a deep valley.

rubaiyat

Your poems, O Navoi, all shine like pearls,
From the depths of the bowels of your pen extracted a valuable treasure, -
Yes, not one, not ten of them, not a hundred, not hundreds of them:
Everyone says that I got fifty thousand of them!

There is no rose here, but they tell me about it!
To pass by the garden - along its fences, -
Let the beauty of roses not be seen by the eyes,
But I will breathe in a wonderful aroma!

The garden is blooming with autumn beauty,
And yellow leaves are flying everywhere.
Saffron turned emerald -
The blue of the sky was replaced by sunset.

When, breaking with people, I broke free,
I was glad that space and freedom were waiting for me.
But, having fallen in love with you, I got into the collar again:
So the beast - will tear the lasso, and - the tourniquet will tighten the neck.

Who earns bread in the service of the Shah,
He can be lame, and deaf, and blind.
But to hide the secret and be dumb, like a crypt, -
The most difficult of all earthly destinies.

I am the shah's chamber of justice
And he strengthened and built as much as he could:
Since the creator has kindled the light of a candle,
A moth must fly to the flame!

I gave the joy of spring years to poems,
And my summer bushes are tulip-colored,
And autumn's sad yellow light,
And a winter evening that is gray from the snow.

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"Alisher Navoi"

Alisher Navoi (pers. علیشیر نوایی ‎ , Uzbek Alisher Navoiy

(Nizamaddin Mir Alisher) (February 9, 1441, Herat - January 3, 1501, ibid) - an outstanding poet of the East, a philosopher of the Sufi direction, a statesman of the Timurid Khorasan. Under the pseudonym Fani (mortal) he wrote in Farsi, but he created the main works under the pseudonym Navoi (melodic) in the literary Chagatai language, the development of which had a noticeable influence. His work gave a powerful impetus to the evolution of literature in the Turkic languages, especially Chagatai and the Uzbek tradition that adopted it.

Nizamaddin Mir Alisher was born into the family of Giyasaddin Kichkin, an official in the Timurid state, originally from the Uighur bakhshis, whose house was visited by prominent figures of philosophical thought and art of that time. Uncle Mir Alisher - Abu Said - was a poet; the second uncle - Muhammad Ali - was known as a musician and calligrapher. From a young age, Alisher was brought up with the children of Timurid families; he was especially friendly with Sultan Hussein, later the head of the Khorasan state, also a poet, patron of the arts.

Navoi studied in Herat (together with the future ruler of Khorasan Hussein Baiqara, with whom he maintained friendly relations for life), Mashhad and Samarkand. Among the teachers of Navoi was Jami - later a friend and like-minded poet. As a poet, he showed himself already at the age of 15, and he wrote equally well in Turkic and Farsi).

In 1469, he was appointed to the post of keeper of the seal under the ruler of Khorasan Hussein Baykar, with whom he had friendly relations. In 1472 he received the rank of vizier and the title of emir. In 1476, he resigned, but remained close to the Sultan, who entrusted him with important matters in Herat and, during a period of cooling in their relationship, in Astrabad.

Navoi provided patronage and financial support to scientists, thinkers, artists, musicians, poets and calligraphers. Under him, a circle of scientists and creative people, which, among others, included himself, Jami, the sultan, who wrote poetry under the pseudonym Husayni, historians Mirkhond, Khondamir, Vasifi, Davlyatshah Samarkandi, artist Behzad, architect Kavash-edin. At the initiative of Navoi and under his leadership, construction was carried out in Herat: a madrasah, a khanaka, a library, and a hospital were erected on the banks of the Injil Canal.

As a thinker, Alisher Navoi was a member of the Nakshbandi dervish Sufi order. Following the ethics of the Sufi, Navoi observed celibacy and did not have a harem.

The creative heritage of Alisher Navoi is huge and multifaceted: it includes about 30 major works - sofas (collections of poems), poems (dastans), philosophical and scientific treatises. Using the centuries-old cultural traditions of the Muslim peoples of Central Asia and the Middle East, Alisher Navoi creates completely original works.

"Treasury of Thoughts" - page of the poetic code of Alisher Navoi. Manuscript from the Library of Suleiman the Magnificent

The lyrical legacy of the poet is enormous. 3150 of his works in the ghazal genre are known, included in divans in Chagatai and Farsi.

"Treasury of Thoughts" - a poetic code compiled by the poet himself in 1498-1499 according to a chronological principle and including four divans corresponding to the four periods of the poet's life: "The wonders of childhood", "The curiosities of youth", "The curiosities of middle age", "The edification of old age". The poems belong to different lyrical genres, among which the ghazals are especially numerous (more than 2600). The sofas also contain poems of other genres - mukhammas, musaddas, mestozadas, kyty, rubai and tuyugs dating back to Turkic folk art.

Navoi considered the development of the literary Chagatai language (Turks) as one of his main tasks. It was in the poet's lyrics that the Turkic verse reached the pinnacle of artistic expression: his gazelles amaze with filigree finishing of details, virtuoso compliance with formal rules, semantic play, freshness of images, allegories and metaphors. Thanks to the lyrics of Navoi, Farsi is losing the status of the only literary language. Once Babur in the book “Babur-name” said about the language of Navoi: Babur: “Alisherbek was an incomparable person, since poetry has been composed in the Turkic language, no one else has composed them so much and so well”

The poet also compiled the so-called "Divan Fani" - a collection of lyrical poems in Farsi.

"Forty Hadiths" ("Arbain Kirk Hadith") is a work of a different type. These are 40 quatrains in the Turkic language, written on the themes of the hadiths of the Prophet Muhammad. The basis of the work was Jami's work of the same name in Farsi (in essence, Navoi's work is a free translation).

Navoi collected his qasidas in Persian in two collections - “Six Necessities” (“Sittai Zaruriya”) and “Four Seasons of the Year” (“Fusuli Arbaa”).

The pinnacle of Navoi's creativity is the famous "Five", which includes five epic poems: didactic "Confusion of the Righteous" (1483) and plot heroic (dastans) "Leyli and Majnun" (1484), "Farhad and Shirin" (1484), "Seven planets" (1484), "Iskandarov wall" (1485).

The "Pyateritsa" is a "response" (Nazira) to the "Pyateritsy" by Nizami Ganjavi and the Indo-Persian poet Amir Khosrov Dehlavi (wrote in Farsi). Navoi reproduces the plots of their works, some formal features, but often gives a different interpretation of the themes and plot situations, a new interpretation of events and images.

"Confusion of the Righteous" is the first poem of the cycle, a work of didactic and philosophical persuasion. It develops the motifs of Nizami's poem "Treasury of Secrets". It consists of 64 chapters, which deal with issues of religion, morality and ethics. The poem denounces feudal strife, the cruelty of state nobles, the arbitrariness of the beks, the hypocrisy of the sheikhs. The poet passionately affirms the ideals of justice.

"Leyli and Majnun" is a poem based on the plot of a medieval Arab legend (also developed by Nizami, Amir Khosrov, Jami) about the sad love of the young poet Kais for the beautiful Leyli. The piercing emotionality of the conflict and the refined poetic language of the poem made it widely popular with the Eastern reader. The poem had a huge impact on the literature of the East and Uzbek folklore.

“Farhad and Shirin” is a heroic-romantic poem based on an old story about the love of the hero Farhad for the Armenian beauty Shirin, which is claimed by the Persian Shah Khosrov. The plot was developed by Nizami, but Navoi's poem is different in that the author refocused his attention from Shah Khosrov to the hero Farhad, making him an ideal epic hero. This was possible due to the fact that Alisher Navoi used the techniques of folklore poetics and the traditions of folk tales (dastans).

"Seven Planets" is a poem that unites seven fairy-tale short stories in a common frame. In an allegorical form, the poem criticizes the entourage of Alisher Navoi, the rulers (Timurids), Sultan Hussein and his courtiers.

"Wall of Iskandar" is the last poem of the cycle, written on a widespread semi-fantastic story about the life of the ideal just ruler-sage Iskandar (Alexander the Great is known under this name in the East).

The authors of the 15th century believed that the Turkic language was rude for poetry. Alisher Navoi refutes this opinion in the treatise "The Dispute of Two Tongues" (1499). It substantiates the cultural and artistic significance of the Chagatai language (Turks). Navoi writes: The richness of the Turkic language is proven by many facts. Talented poets coming out of the people's environment should not reveal their abilities in the Persian language. If they can create in both languages, then it is still very desirable that they write more poetry in their own language. And further: “It seems to me that I affirmed the great truth before the worthy people of the Turkic people, and they, having learned the true power of their speech and its expressions, the excellent qualities of their language and its words, got rid of the scornful attacks on their language and speech by the constituents poetry in Persian.

Alisher Navoi - author of biographical and historical books: "Five of the Confused" (1492) is dedicated to Jami; the anthology "Collection of the Refined" (1491-1492) contains brief characteristics of writers - contemporaries of Navoi; "The History of the Iranian Kings" and "The History of the Prophets and Wise Men" contains information about the legendary and historical figures of the East, about Zoroastrian and Koranic mythology.

Late works about the state.

At the end of his life, Alisher Navoi wrote the allegorical poem “The Language of Birds” (“Parliament of Birds” or “Simurg”) (1499) and the philosophical and allegorical treatise “Beloved of Hearts” (1500), dedicated to the best structure of society. The book reveals the influence of the writings of Yusuf Balasaguni and Gulistan by Saadi. The book condemns cruel, ignorant and immoral rulers and affirms the idea of centralization of power in the hands of a just enlightened ruler.

Aphorisms, quotes, sayings of Alisher Navoi

There is no sweeter friend in the world than a book.
You can't clap your hands with one hand.
Among people, the best is the one who brings the most benefit to the people.
What is alive who did not know the saint of friendship? It is like an empty pearl.
Words can prevent death, words can revive the dead.
For a small sin, do not reproach cruelly and do not endure the mortal judgment before the deadline.

Aphorisms, quotes, sayings

The swagger of language reproaches itself, gives rise to hundreds of troubles, Misfortunes and insults.
People cannot live forever, but happy is the one whose name will be remembered.
To go through the world and remain imperfect is the same as to leave the bathhouse unwashed.
When self-interest sounds in words, do not believe either the flattery of a woman or the intrigues of a man.
Those with patience are able to create silk from leaves and honey from rose petals.
Whoever is a real person must also have a real person as a lover.
Truthfulness of speech is good and smoothness, but how beautiful the words of truthful brevity.

Whoever devotes his life to the service of science, his name will be immortal even after death.
If you are a man, then do not call a man a man who does not care about the fate of his people.
A person can make a mistake; her recognition ennobles him. But it ennobles twice if a person corrects a mistake.

Alisher Navoi

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Outstanding poet of the East

Alisher Navoi (Persian علیشیر نوایی‎, Uzbek Alisher Navoiy) (Nizamaddin Mir Alisher) (February 9, 1441, Herat - January 3, 1501, ibid.) - an outstanding poet of the East, Sufi philosopher, statesman of Timurid Khorasan. Under the pseudonym Fani (mortal) he wrote in Farsi, but he created the main works under the pseudonym Navoi (melodic) in the literary Chagatai language, the development of which had a noticeable influence. His work gave a powerful impetus to the evolution of literature in the Turkic languages, especially Chagatai and the Uzbek tradition that adopted it.

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Birth and childhood

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Studies

slide 5

The position of the custodian of the seal

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The patronage of people of art

Navoi provided patronage and financial support to scientists, thinkers, artists, musicians, poets and calligraphers. Under him, a circle of scientists and creative people was formed in Herat, which, among others, included himself, Jami, the Sultan, who wrote poetry under the pseudonym Husayni, historians Mirhond, Khondamir, Vasifi, Davlyatshah Samarkandi, artist Behzad, architect Kavash-edin. At the initiative of Navoi and under his leadership, construction was carried out in Herat: a madrasah, a khanaka, a library, and a hospital were erected on the banks of the Injil Canal.

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Thinker

As a thinker, Alisher Navoi was a member of the Nakshbandi dervish Sufi order. Following the ethics of the Sufi, Navoi observed celibacy and did not have a harem.

Slide 8

Creative heritage of Alisher Navoi

"Treasury of Thoughts" - a page of Alisher Navoi's collection of poetry. Manuscript from the Library of Suleiman the Magnificent

The lyrical legacy of the poet is enormous. 3150 of his works in the ghazal genre are known, included in divans in Chagatai and Farsi.

“The Treasury of Thoughts” is a poetic collection compiled by the poet himself in 1498-1499 on a chronological basis and includes four divans corresponding to the four periods of the poet’s life: “Curiosities of Childhood”, “Rarities of Youth”, “Curiosities of Middle Ages”, “Edification of Old Age” . The poems belong to different lyrical genres, among which the ghazals are especially numerous (more than 2600). The sofas also contain poems of other genres - mukhammas, musaddas, mestozadas, kyty, rubai and tuyugs dating back to Turkic folk art.

Slide 9

Development of the literary Chagatai language

Slide 10

"Sofa Fani"

The poet also compiled the so-called "Divan Fani" - a collection of lyrical poems in Farsi.

Navoi collected his qasidas in Persian into two collections - “Six Necessities” (“Sittai Zaruriya”) and “Four Seasons of the Year” (“Fusuli Arbaa”).

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"Five"

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"Confusion of the Righteous"

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"Layli and Majnun"

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"Farhad and Shirin"

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"Seven Planets"

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"Dispute of two languages"

Slide 19

"Size scales"

Questions of the theory of literature and versification are raised in the treatise "Scales of Dimensions". The theoretical provisions and the very work of Alisher Navoi had a huge impact both on the development of Uzbek literature in the Chagatai language, and on the development of other Turkic-language literatures (Uighur, Turkmen, Azerbaijani, Turkish, Tatar).

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Later writings about the state

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Aphorisms, quotes, sayings of Alisher Navoi

There is no sweeter friend in the world than a book.
You can't clap your hands with one hand.
Among people, the best is the one who brings the most benefit to the people.
What is alive who did not know the saint of friendship? It is like an empty pearl.
Words can prevent death, words can revive the dead.
For a small sin, do not reproach cruelly and do not endure the mortal judgment before the deadline.

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Aphorisms, quotes, sayings

The swagger of language reproaches itself, gives rise to hundreds of troubles, Misfortunes and insults.
People cannot live forever, but happy is the one whose name will be remembered.
To go through the world and remain imperfect is the same as to leave the bathhouse unwashed.
When self-interest sounds in words, do not believe either the flattery of a woman or the intrigues of a man.

In one of the largest cultural, intellectual and research centers of the world - the Library of Congress of the United States of America, an international symposium "Alisher Navoi and his influence on the cultural development of the peoples of Central Asia" was held.

Leading American, European and Uzbek scientists made presentations on the work of Alisher Navoi and general issues of the historical, cultural and civilizational heritage of the peoples of Central Asia

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Alisher Navoi Gazelle

The nightingale, deprived of a rose, falls silent, does not sing;
A parrot deprived of dainties, where will he find eloquence?
I lost your love. Like a flame - every breath.
I sigh, fearing that the firmament would not burst into flame.
And for the fact that I do not cry, you do not reproach me -
Who died of grief long ago, how can he cry?
Day and night I pray to Allah - kill, but do not punish!
It is better for me to lose my soul than to endure the oppression of separation.
candles of your smile, a moth curled at night,
He lost his candle at the hour when the dawn rises.
Navoi was a voiceless bird in separation from you.
From now on, do not deprive the slave of your royal bounties!

Translation by N. Ushakov

Slide 33

View all slides

Alisher Navoi (pers. علیشیر نوایی ‎ , Uzbek Alisher Navoiy

As a thinker, Alisher Navoi was a member of the Nakshbandi dervish Sufi order. Following the ethics of the Sufi, Navoi observed celibacy and did not have a harem.

"Treasury of Thoughts" - page of the poetic code of Alisher Navoi. Manuscript from the Library of Suleiman the Magnificent

The lyrical legacy of the poet is enormous. 3150 of his works in the ghazal genre are known, included in divans in Chagatai and Farsi.

The poet also compiled the so-called "Divan Fani" - a collection of lyrical poems in Farsi.

Navoi collected his qasidas in Persian in two collections - “Six Necessities” (“Sittai Zaruriya”) and “Four Seasons of the Year” (“Fusuli Arbaa”).

Late works about the state.

Aphorisms, quotes, sayings of Alisher Navoi

There is no sweeter friend in the world than a book.
You can't clap your hands with one hand.
Among people, the best is the one who brings the most benefit to the people.
What is alive who did not know the saint of friendship? It is like an empty pearl.
Words can prevent death, words can revive the dead.
For a small sin, do not reproach cruelly and do not endure the mortal judgment before the deadline.

Aphorisms, quotes, sayings

The swagger of language reproaches itself, gives rise to hundreds of troubles, Misfortunes and insults.
People cannot live forever, but happy is the one whose name will be remembered.
To go through the world and remain imperfect is the same as to leave the bathhouse unwashed.
When self-interest sounds in words, do not believe either the flattery of a woman or the intrigues of a man.
Those with patience are able to create silk from leaves and honey from rose petals.
Whoever is a real person must also have a real person as a lover.
Truthfulness of speech is good and smoothness, but how beautiful the words of truthful brevity.

Whoever devotes his life to the service of science, his name will be immortal even after death.
If you are a man, then do not call a man a man who does not care about the fate of his people.
A person can make a mistake; her recognition ennobles him. But it ennobles twice if a person corrects a mistake.

Alisher Navoi

Alisher Navoi - the spiritual spokesman of independence

Alisher Navoi gazelles

The nightingale, deprived of a rose, falls silent, does not sing;

A parrot deprived of dainties, where will he find eloquence?

I lost your love. Like a flame - every breath.

I sigh, fearing that the firmament would not burst into flame.

And for the fact that I do not cry, you do not reproach me -

Who died of grief long ago, how can he cry?

Day and night I pray to Allah - kill, but do not punish!

It is better for me to lose my soul than to endure the oppression of separation.

Around the candle of your smile, a moth curled at night,

He lost his candle at the hour when the dawn rises.

From now on, do not deprive the slave of your royal bounties!

Translation by N. Ushakov

Gizatulina Olga Ivanovna-teacher Russian language and literature Gulistan College of Computer and information technologies, Uzbekistan