For word meanings and explanatory discussion in English click on the tabs marked “Roman” or “Notes”.
Recitation
شورِ محشر ۔ ظفر علی خاں
(رودِ موسیٰ ۔ حیدراباد کی کوثر)
۱
طبع شگفتہ میری، صرفِ سخنوری ہے
منظور مجھ کو مشقِ، افسونِ سامری ہے
چشمہ نکالنا ہے پتّھر سے آج مجھ کو
موسیٰ سے آج مجھ کو کرنی برابری ہے
۲
کِس شان و تمکنت سے بہتی ہے رودِ موسیٰ
لہرا رہی ہے ناگن یا جلوہ گر پری ہے
یا موجِ کہکشاں نے افلاک سے اُتر کر
کی ساحتِ دکن پر انوار گستری ہے
۳
اے نہر تیرا پانی شیریں ہے اور گوارا
مصری کی اک ڈلی ہے جو تیری کنکری ہے
جاں بخش تیری لہریں دلکش تیری روانی
قدرت نے تجھ کو بخشی کیا شانِ دِلبری ہے
۴
رامشگری میں یکتا، ساقی گری میں پُر فن
گوہر سے خوشنما تر فیروز سے کھری ہے
موتی لُڑھک رہے ہیں، ہیرے چمک رہے ہیں
کیا کیا جواہروں سے جھولی تیری بھری ہے
۵
خِدمت گزار تیرے، بادِ صبا کے جھونکے
آئینہ دار تیرا خورشیدِ خاوری ہے
تیری روانیوں میں رنگِ مزاجِ جاناں
اور پیچ و خم میں تجھ کو کاکل سے ہمسری ہے
۶
وقتِ خرامِ بُستاں لیلیٰ کی شان تجھ میں
وقتِ گزارِ صحرا تو قیسِ عامری ہے
کھیتوں کی تجھ سے رونق، باغوں کی تجھ سے زینت
دہقاں کو تو ہے زہرہ، سلطاں کو مشتری ہے
۷
موجوں کے آستاں پر سبزے کا لہلہانا
آبِ رواں کا آنچل جھالر ہری ہری ہے
جنگل میں ہو رہا ہے تیرے قدم سے منگل
تو صنعِ ایزدی ہے تو شانِ داوری ہے
۸
چلمن پڑی ہوئی ہے تجھ پر کہیں کنول کی
اور نرسلوں سے تیری دہلیز اخضری ہے
عکسِ شفق سے تیری رونق ہوئی دوبالا
نکھری ہوئی ہے رنگت، بکھری ہوئی زری ہے
۹
ساون میں تو نے اوڑھا، جب اگرئی ڈوپٹّا
دنیا یہ سمجھی جوگن کے بھیس میں پری ہے
آتی ہے تو ازل سے جاتی ہے تو ابد کو
تیرا حدی سرا جوں اور ناقہ جنوری ہے
۱۰
کرتا ہے فیض تیرا پیدا شجر حجر سے
عیسیٰ کا تو نفس ہے، یا سحرِ سامری ہے
طبع رواں ہے میری یا آبشار تیرا
یا ساتگین قدرت انوار سے بھری ہے
۱۱
تیرہ(۱۳) اُدھار سے ہیں نو(۹) نقد ہم کو اچھے
یہ وجہ ہے کہ کوثر پر تجھ کو برتری ہے
ہے رودِ نیل و گنگا سے بڑھ کے رتبہ تیرا
قامت کی کمتری ہے قیمت کی بہتری ہے
शोर-ए महशर – ज़फ़र अली ख़ां
(रूद-ए मूसी – हैदराबाद की कौसर)
१
तब’अ-ए शगुफ़्ता मेरी, सर्फ़-ए सुख़नवरी है
मंज़ूर मुझ को मश्क़-ए, अफ़्सून-ए सामरी है
चश्मा निकालना है पत्थर से आज मुझ को
मूसा से आज मुझ को करनी बराबरी है
२
किस शान ओ तम्कनत से बहती है रूद-ए मूसा
लहरा रही है नागन या जल्वा-गर परी है
या मौज-ए कहकशां ने अफ़्लाक से उतर कर
की साहत-ए दकन पर अन्वार गुस्तरी है
३
अए नहर तेरा पानी शीरीं है और गवारा
मिस्री की एक डली है जो तेरी कंकरी है
जां बख़्श तेरी लहरें दिल्कश तेरी रवानी
क़ुद्रत ने तुझ को बख़्शी क्या शान-ए दिल्बरी है
४
रामिश्गरी में यक्ता, साक़ीगरी में पुर-फ़न
गौहर से ख़ुश्नुमा-तर फ़ेरोज़ से खरी है
मोती लुढ़क रहे हैं, हीरे चमक रहे हैं
क्या क्या जवाहरौं से झोली तेरी भरी है
५
ख़िद्मत-गुज़ार तेरे, बाद-ए सबा के झोंके
आईना-दार तेरा ख़ुर्शीद-ए ख़ावरी है
तेरी रवानियौं में रंग-ए मिज़ाज-ए जानां
और पेच ओ ख़म में तुझ को काकुल से हम्सरी है
६
वक़्त-ए ख़िराम-ए बुस्तां, लैला कि शान तुझ में
वक़्त-ए गुज़ार-ए सहरा, तू क़ैस-ए आमरी है
खेतौं कि तुझ से रौनक़, बाग़ौं कि तुझ से ज़ीनत
दहक़ां को तू है ज़ोहरा, सुल्तां को मुश्तरी है
७
मौजौं के आस्तां पर सब्ज़े का लहलहाना
आब-ए रवां का आंचल, झालर हरी हरी है
जंगल में हो रहा है तेरे क़दम से मंगल
तू सन’अ-ए ईज़दि है, तू शान-ए दावरी है
८
चिल्मन पढी हुई है तुझ पर कहीं कंवल की
और नर्सलौं से तेरी दहलीज़ अख़्ज़री है
अक्स-ए शफ़क़ से तेरी रौनक़ हुई दोबाला
निख्री हुई है रंगत, बिख्री हुई ज़री है
९
सावन में तू ने ओढ़ा, जब अग्रई डुपट्टा
दुनिया ये समझी जोगन के भेस में परी है
आती है तू अज़ल से, जाती है तू अबद को
तेरा हुदी-सरा जूं, और नाक़ा जनवरी है
१०
करता है फ़ैज़ तेरा, पैदा शजर हजर से
ईसा का तू नफ़स है, या सहर-ए सामरी है
तब’अ-ए रवां है मेरी या आब्शार तेरा
या सातगीन-ए क़ुद्रत अन्वार से भरी है
११
तेरह(१३) उधार से हैं नौ(९) नक़्द हम को अच्छे
ये वजह है के कौसर पर तुझ को बरतरी है
है रूद-ए नील ओ गंगा से बढ़ के तेरा रुत्बा
क़ामत की कमतरी से क़ीमत की बरतरी है
Click here for background and on any passage for word meanings and explanatory discussion. zafar ali KhaaN (1873-1956), sialkoT. Freedom fighter, political activist, editor and poet. He was personally deeply religious, yet politically secular …
naaqoos se Gharaz hai na matlab azaaN se hai
mujh ko agar hai ishq to hindostaaN se hai
He broke with gandhi on the issue of non-violence and advocated armed resistance. He worked in hyderabad for a few years as editor of a magazine ‘dakkan review’ and also in the flood relief effort in 1908. This is the opening portion of a much longer nazm in which he describes the beauty and the criticality of the river to hyderabad. The rest of the nazm will be posted separately.
1
tab’a1-e shagufta2 meri, sarf3-e suKhanvari4 hai
manzuur5 mujh ko mashq6-e, afsoon7-e saameri8 hai
chashma9 nikaalna hai, patthar se aaj mujh ko
moosa se aaj mujh ko karni baraabari hai 1.nature, character 2.blossoming 3.spent, in the service of 4.versification 5.acceptable 6.exercise, practice 7.magic 8.of saamer (Sumairia) 9.spring, river
This has reference to a Biblical/qur’aanic story about moosa and the magician of saamer who constructed a calf of gold and silver and persuaded the people to pray to it. There is an interesting juxtaposition of the name moosa with that of the river. My happy/blossoming nature/mood is spent in the service of composing verse. I wish to practice the magic of saamer. I have to squeeze water out of rock (i.e. perform an impossible task). I have to become an equal of moosa (demonstrate miraculous results.
2
kis shaan o tamkanat1 se bahti hai rood2-e moosa
lahra rahi hai naagin, ya jalva-gar3 pari hai
ya mauj-e kahkashaaN4 ne aflaak5 se utar kar
kii saahat6-e dakan par anvaar-gustari7 hai 1.tranquility 2.river 3.manifest, appearance 4.constellation 5.skies 6.region, area 7.spreading rays of light
With great dignity does the river moosi flow, turning and twisting like a snake or appearing/manifesting herself as a fairy/angel. Or is that waves of constellations have descended from the skies to spread rays of light on the region of the dakkhan. The imagery is that of sparkling water.
3
aye nahr1 tera paani, shiiriiN2 hai aur gavaara3
misri4 ki ek Dali5 hai, jo teri kaNkari hai
jaaN-baKhsh6 teri lahreN, dilkash7 teri ravaani8
qudrat9 ne tujh ko baKhshi10, kya shaan-e-dilbari11 1.spring, stream, river 2.sweet 3.acceptable, compatible, beneficial 4.rock candy 5.piece 6.life giving 7.heart capturing 8.flow 9.nature 10.granted 11.pleasant and dignified beauty
O, river, your water is sweet and beneficial. Every pebble is sweet like rock candy. Your waves are life-giving, your flow heart capturing. Nature has granted you such a pleasant and dignified beauty.
4
raamishgari1 meN yakta2, saaqigari3 meN pur-fun4
gauhar5 se Khushnuma-tar6 feroz7 se khari8 hai
moti luRhak rahe haiN, heere chamak rahi haiN
kya kya javaaharoN se, jholi teri bhari hai 1.singing 2.unique 3.wine serving/Ghazal singing/dancing 4.expert 5.pearls, jewels 6.more beautiful 7.turquoise, emarald 8.clear, pure
The ripples of the stream are like the songs of a unique singer and the river is portrayed as an expert saaqi … her flow like a dance, her ripples like a song and her water like wine. (Your drops) are more beautiful than pearls and more pure than emaralds. Pearls roll and diamonds sparkle, Oh, how many jewels are filled in your lap.
5
Khidmat-guzaar1 tere, baad-e-saba2 ke jhoNke
aaiina-daar3 tera, Khursheed4-e Khaavari5 hai
teri ravaaniyoN6 meN raNg7-e mizaaj8-e jaanaaN9
aur pech-o-Kham10 meN tujh ko, kaakul11 se hamsari12 hai 1.servant 2.morning breeze 3.holding mirror, serving (while the beloved does her adornment) 4.sun 5.eastern, rising 6.flow 7.characteristics, style 8.mood, nature 9.beloved 10.twists and turns 11.hair 12.equal to, rivaling
The gusts of morning breeze are your attendants and the rising sun holds a mirror for you to adorn yourself. Your flow has the (mischievous) character of the moods of the beloved. And the beauty of your twists and turns rivals the beauty of the beloved’s curls.
6
vaqt-e Khiraam1-e bustaaN2, laila3 ki shaan tujh meN
vaqt-e guzaar4-e sahra5, tu qais-e-aamiri6 hai
khetauN ki tujh se raunaq7, baaGhauN ki tujh se zeenat8
dahqaaN9 ko tuu hai zohra10, sultaaN ko mushtari11 hai 1.saunter, gentle walk 2.garden 3.of laila-majnuN legend 4.journey 5.wilderness, desert 6.qais is another name of majnuN of the village of aamir 7.glory 8.beauty 9.farmer 10.Venus 11.Mars – but also means buyer
When you flow through gardens your gait is glorious like that of laila. When you flow through the desert you are like majnuN running through the wilderness. In the legend majnuN wanders throught the desert madly looking for laila. Fields are glorious and gardens/orchards are beautiful because of you. You are like the Venus (godess of love) for the farmer and you demand tribute from the monarch. But if zohra and mushtari both are interpreted as celestial bodies (as blessings) then you (the river) are a blessing for both the farmer and the king.
7
maujoN ke aastaaN1 par sabze2 ki lahlahaana
aab-e-ravaaN3 ki aaNchal, jhaalar hari hari hai
jaNgal meN ho raha hai, tere qadam4 se maNgal5
tu san’a6-e eezadi7 hai, tu shaan-e-daavari8 hai 1.threshold, edge 2.greenery 3.flowing water 4.step, arrival, presence 5.celebration 6.craftsmanship, creation 7.divine 8.glory of god
Greenery waves at the edge/banks of your waves as if the hem of the skirt is like a green curtain. There is celebration in the jungle because of your arrival. You are a divine creation reflecting the glory of god.
8
chilman paRi hui hai, tujh par kahiN kaNval ki
aur narsaloN1 se teri dahleez2 aKhzari3 hai
aks4-e shafaq5 se teri raunaq6 hui dobaala7
nikhri8 hui hai raNgat, bikhri hui zari9 hai 1.reeds 2.threshold 3.green 4.reflection 5.twilight 6.glory 7.bouble 8.fresh 9.gold dust
A curtain of lotus covers you in places, and green reeds form your threshold. At sundown, the reflection of twilight doubles your glory and freshens/renovates/gives a new face to your beauty as if gold dust is sprinkled all over.
9
saavan meN tu ne oRha, jab agraii1 DupaTTa
duniya ye samjhi jogan2 ke bhes meN pari3 hai
aati hai tu azal4 se, jaati hai tu abad5 ko
tera hudi-sara6 juuN, aur naaqa7 janvari hai 1.grey 2.sanyaasan, female monk 3.angel 4.beginning (of eternity) 5.end (of eternity) 6.singing camel driver 7.palanquin atop a camel
Some monks (jogi and jogan) rub their bodies with ashes assuming a grey colour. Overcast grey clouds are like a grey shawl that the river wears and she looks like an angel in the guise of a jogan. Coming from the beginning to end, the river will always be with us. Camel caravans are led by hudi-KhwaaN or hudi-sara whose songs/calls guide and propel the caravan along. The ‘naaqa’ is the palanquin and is used here in the sense of the end of journey when the ‘naaqa’ is taken down. Thus June heralds the arrival of rain (caravan) and January (with some poetic license) marks the end of the journey.
10
karta hai faiz1 tera, paida shajar2 hajar3 se
eesa4 ka tu nafas5 hai, ya sahr-e-saamiri6 hai
tab’a7-e ravaaN8 hai meri ya aabshaar9 tera
ya saatgiin10-e qudrat11, anvaar12 se bhari hai 1.blessing 2.trees 3.rock, stone 4.Jesus 5.breath 6.enchantment of the magician of saamer 7.nature 8.flowing 9.waterfall 10.goblet, cup (of wine) 11.nature 12.rays of light
It is your benevolence that makes trees grow out of rocks. The river is like the life-giving breath of Jesus (who is reputed to have raised the dead back to life). At other times she is like an enchantress (with her beauty). The words of the poet flow like waterfalls/ripples of the river flow, or may be like the nature’s cup of wine filled with rays of light.
11
terah(13) udhaar se haiN nau(9) naqd hum ko achchhe
ye vajah1 hai ke kausar2 par tujh ko bartari3 hai
hai rood4-e neel5 o gaNga, se baRh ke tera rutba6
qaamat7 ki kamtari8 se qiimat9 ki bartari3 hai 1.reason 2.river in paradise 3.superiority 4.river 5.Nile 6.status 7.length 8.shortfall 9.value
There must have been a saying similar to a bird in hand is worth two in the bush … 9 cash holdings are better than 13 promises of later payment. The promise of heaven symbolized by the river kausar is a future promise but the blessing of the moosi is ‘in hand’ and therefore better than an uncertain fulfilment of a promise. The moosi river may be shorter in length than the Nile or the gaNga, but it makes up for that in value! Poetic license/exaggeration.
zafar ali KhaaN (1873-1956), sialkoT. Freedom fighter, political activist, editor and poet. He was personally deeply religious, yet politically secular …
naaqoos se Gharaz hai na matlab azaaN se hai
mujh ko agar hai ishq to hindostaaN se hai
He broke with gandhi on the issue of non-violence and advocated armed resistance. He worked in hyderabad for a few years as editor of a magazine ‘dakkan review’ and also in the flood relief effort in 1908. This is the opening portion of a much longer nazm in which he describes the beauty and the criticality of the river to hyderabad. The rest of the nazm will be posted separately.
1
tab’a1-e shagufta2 meri, sarf3-e suKhanvari4 hai
manzuur5 mujh ko mashq6-e, afsoon7-e saameri8 hai
chashma9 nikaalna hai, patthar se aaj mujh ko
moosa se aaj mujh ko karni baraabari hai
1.nature, character 2.blossoming 3.spent, in the service of 4.versification 5.acceptable 6.exercise, practice 7.magic 8.of saamer (Sumairia) 9.spring, river
This has reference to a Biblical/qur’aanic story about moosa and the magician of saamer who constructed a calf of gold and silver and persuaded the people to pray to it. There is an interesting juxtaposition of the name moosa with that of the river. My happy/blossoming nature/mood is spent in the service of composing verse. I wish to practice the magic of saamer. I have to squeeze water out of rock (i.e. perform an impossible task). I have to become an equal of moosa (demonstrate miraculous results).
2
kis shaan o tamkanat1 se bahti hai rood2-e moosa
lahra rahi hai naagin, ya jalva-gar3 pari hai
ya mauj-e kahkashaaN4 ne aflaak5 se utar kar
kii saahat6-e dakan par anvaar-gustari7 hai
1.tranquility 2.river 3.manifest, appearance 4.constellation 5.skies 6.region, area 7.spreading rays of light
With great dignity does the river moosi flow, turning and twisting like a snake or appearing/manifesting herself as a fairy/angel. Or is that waves of constellations have descended from the skies to spread rays of light on the region of the dakkhan. The imagery is that of sparkling water.
3
aye nahr1 tera paani, shiiriiN2 hai aur gavaara3
misri4 ki ek Dali5 hai, jo teri kaNkari hai
jaaN-baKhsh6 teri lahreN, dilkash7 teri ravaani8
qudrat9 ne tujh ko baKhshi10, kya shaan-e-dilbari11
1.spring, stream, river 2.sweet 3.acceptable, compatible, beneficial 4.rock candy 5.piece 6.life giving 7.heart capturing 8.flow 9.nature 10.granted 11.pleasant and dignified beauty
O, river, your water is sweet and beneficial. Every pebble is sweet like rock candy. Your waves are life-giving, your flow heart capturing. Nature has granted you such a pleasant and dignified beauty.
4
raamishgari1 meN yakta2, saaqigari3 meN pur-fun4
gauhar5 se Khushnuma-tar6 feroz7 se khari8 hai
moti luRhak rahe haiN, heere chamak rahi haiN
kya kya javaaharoN se, jholi teri bhari hai
1.singing 2.unique 3.wine serving/Ghazal singing/dancing 4.expert 5.pearls, jewels 6.more beautiful 7.turquoise, emarald 8.clear, pure
The ripples of the stream are like the songs of a unique singer and the river is portrayed as an expert saaqi … her flow like a dance, her ripples like a song and her water like wine. (Your drops) are more beautiful than pearls and more pure than emaralds. Pearls roll and diamonds sparkle, Oh, how many jewels are filled in your lap.
5
Khidmat-guzaar1 tere, baad-e-saba2 ke jhoNke
aaiina-daar3 tera, Khursheed4-e Khaavari5 hai
teri ravaaniyoN6 meN raNg7-e mizaaj8-e jaanaaN9
aur pech-o-Kham10 meN tujh ko, kaakul11 se hamsari12 hai
1.servant 2.morning breeze 3.holding mirror, serving (while the beloved does her adornment) 4.sun 5.eastern, rising 6.flow 7.characteristics, style 8.mood, nature 9.beloved 10.twists and turns 11.hair 12.equal to, rivaling
The gusts of morning breeze are your attendants and the rising sun holds a mirror for you to adorn yourself. Your flow has the (mischievous) character of the moods of the beloved. And the beauty of your twists and turns rivals the beauty of the beloved’s curls.
6
vaqt-e Khiraam1-e bustaaN2, laila3 ki shaan tujh meN
vaqt-e guzaar4-e sahra5, tu qais-e-aamiri6 hai
khetauN ki tujh se raunaq7, baaGhauN ki tujh se zeenat8
dahqaaN9 ko tuu hai zohra10, sultaaN ko mushtari11 hai
1.saunter, gentle walk 2.garden 3.of laila-majnuN legend 4.journey 5.wilderness, desert 6.qais is another name of majnuN of the village of aamir 7.glory 8.beauty 9.farmer 10.Venus 11.Mars – but also means buyer
When you flow through gardens your gait is glorious like that of laila. When you flow through the desert you are like majnuN running through the wilderness. In the legend majnuN wanders throught the desert madly looking for laila. Fields are glorious and gardens/orchards are beautiful because of you. You are like the Venus (godess of love) for the farmer and you demand tribute from the monarch. But if zohra and mushtari both are interpreted as celestial bodies (as blessings) then you (the river) are a blessing for both the farmer and the king.
7
maujoN ke aastaaN1 par sabze2 ki lahlahaana
aab-e-ravaaN3 ki aaNchal, jhaalar hari hari hai
jaNgal meN ho raha hai, tere qadam4 se maNgal5
tu san’a6-e eezadi7 hai, tu shaan-e-daavari8 hai
1.threshold, edge 2.greenery 3.flowing water 4.step, arrival, presence 5.celebration 6.craftsmanship, creation 7.divine 8.glory of god
Greenery waves at the edge/banks of your waves as if the hem of the skirt is like a green curtain. There is celebration in the jungle because of your arrival. You are a divine creation reflecting the glory of god.
8
chilman paRi hui hai, tujh par kahiN kaNval ki
aur narsaloN1 se teri dahleez2 aKhzari3 hai
aks4-e shafaq5 se teri raunaq6 hui dobaala7
nikhri8 hui hai raNgat, bikhri hui zari9 hai
1.reeds 2.threshold 3.green 4.reflection 5.twilight 6.glory 7.bouble 8.fresh 9.gold dust
A curtain of lotus covers you in places, and green reeds form your threshold. At sundown, the reflection of twilight doubles your glory and freshens/renovates/gives a new face to your beauty as if gold dust is sprinkled all over.
9
saavan meN tu ne oRha, jab agraii1 DupaTTa
duniya ye samjhi jogan2 ke bhes meN pari3 hai
aati hai tu azal4 se, jaati hai tu abad5 ko
tera hudi-sara6 juuN, aur naaqa7 janvari hai
1.grey 2.sanyaasan, female monk 3.angel 4.beginning (of eternity) 5.end (of eternity) 6.singing camel driver 7.palanquin atop a camel
Some monks (jogi and jogan) rub their bodies with ashes assuming a grey colour. Overcast grey clouds are like a grey shawl that the river wears and she looks like an angel in the guise of a jogan. Coming from the beginning to end, the river will always be with us. Camel caravans are led by hudi-KhwaaN or hudi-sara whose songs/calls guide and propel the caravan along. The ‘naaqa’ is the palanquin and is used here in the sense of the end of journey when the ‘naaqa’ is taken down. Thus June heralds the arrival of rain (caravan) and January (with some poetic license) marks the end of the journey.
10
karta hai faiz1 tera, paida shajar2 hajar3 se
eesa4 ka tu nafas5 hai, ya sahr-e-saamiri6 hai
tab’a7-e ravaaN8 hai meri ya aabshaar9 tera
ya saatgiin10-e qudrat11, anvaar12 se bhari hai
1.blessing 2.trees 3.rock, stone 4.Jesus 5.breath 6.enchantment of the magician of saamer 7.nature 8.flowing 9.waterfall 10.goblet, cup (of wine) 11.nature 12.rays of light
It is your benevolence that makes trees grow out of rocks. The river is like the life-giving breath of Jesus (who is reputed to have raised the dead back to life). At other times she is like an enchantress (with her beauty). The words of the poet flow like waterfalls/ripples of the river flow, or may be like the nature’s cup of wine filled with rays of light.
11
terah(13) udhaar se haiN nau(9) naqd hum ko achchhe
ye vajah1 hai ke kausar2 par tujh ko bartari3 hai
hai rood4-e neel5 o gaNga, se baRh ke tera rutba6
qaamat7 ki kamtari8 se qiimat9 ki bartari3 hai
1.reason 2.river in paradise 3.superiority 4.river 5.Nile 6.status 7.length 8.shortfall 9.value
There must have been a saying similar to a bird in hand is worth two in the bush … 9 cash holdings are better than 13 promises of later payment. The promise of heaven symbolized by the river kausar is a future promise but the blessing of the moosi is ‘in hand’ and therefore better than an uncertain fulfilment of a promise. The moosi river may be shorter in length than the Nile or the gaNga, but it makes up for that in value! Poetic license/exaggeration.
