Rosen, who gives this quotation, and an excellent rhymed German translation of part of the Mesnevi, refers to that poem as not only 'one of the most celebrated productions of the Persian Mysticism, but as being regarded by many Mohammedans as almost equal in holiness to the Koran and the Sunna.' Being attached, at the time he wrote, to the German Embassy at Constantinople, Rosen also mentions that not only did the educated Oriental regard the Mesnevi as the most perfect Book of Edification, which when its contents were received into his mind and heart, made him certain of Salvation; but that even the poor Persian retailers of the products of their home industries, on the streets, could recite with enthusiasm long passages from the poems of Jeláleddín. We believe that this holds true to-day, more or less, of the whole Mohammedan world.[2] But coming to more familiar names, we might gather a whole cloud of the most approved witnesses in this connection. Thus Sir William Jones, the first great Anglo-Indian Scholar, the Columbus of the new Old World of Sanskrit and Persian Literature, enters with wonderful sympathy and insight into possession of the Persian and Hindu Mystical Poetry; he refers to their great Maulavi, and his astonishing work, _The Mesnevi_; and he translates the celebrated opening passage in rhyming couplets which would not have been unworthy of Pope himself.[3] Sir William Jones did not, indeed, touch Jeláleddín's Lyrics, but he rendered some precious morsels of Hafiz, 'Odes,' as they are called, both in English and French, in a way that made young European students and poets, like Herder and Goethe, turn again to the East with yearning expectant eyes. Similar testimony might be adduced from Henry Thomas Colebrooke, one of the very greatest of the successors of Sir W. Jones. The chief Historian of Persia, and the best informed Persian scholar of his day, Sir John Malcolm (of Langholm), if less sympathetic than Sir W. Jones in his painstaking account of the Persian Mystics, gives likewise the first place to Jeláleddín.[4] And then much more definitely Sir Gore Ouseley, the first English Biographer of the Persian Poets, gives Jeláleddín due recognition in connection with the unrivalled Mesnevi.[5] The Journal of the Asiatic Society, an ever valuable Magazine of Oriental learning, and the parent of many others of its kind, has been enriched by the contributions of many enthusiastic English scholars following in the footsteps of Sir W. Jones, and it contains the earliest fragments of English translations of Jeláleddín.[6] Robert Alfred Vaughan, in his _Hours with the Mystics_, 1856, a popular, sympathetic, and still attractive work, appreciates Jeláleddín, and compares him with Angelus Silesius and Emerson, but all his knowledge of the Persian Mystic was derived from Tholuck and Sir W. Jones. At last competent scholars began to deal worthily with Jelál's poetry in English. Sir James W. Redhouse