A gift of a Gulestān was made by Shah Jahan to Jahanara Begum, an incident which is recorded by her with her signature. Shah Jahan also considered the same work worthy enough to be sent as a gift to the king of England in 1628, which is presently in the Chester Beatty Library, Dublin. The emperor often took out auguries from a copy of the diwan of Hafez belonging to his grandfather, Humayun. One such incident is recorded in his own handwriting in the margins of a copy of the diwan, presently in the Khuda Bakhsh Oriental Library, Patna. The court poets Naziri, ‘Urfi, Faizi, Khan-i Khanan, Zuhuri, Sanai, Qodsi, Talib-i Amuli and Abu Talib Kalim were all masters imbued with a similar Sufi spirit, thus following the norms of any Persianate court. The tendency towards Sufi mysticism through Persianate culture in Mughal court circles is also testified by the inventory of books that were kept in Akbar's library, and are especially mentioned by his historian, Abu'l Fazl, in the Ā’in-ī Akbarī. Some of the books that were read out continually to the emperor include the masnavis of Nizami, the works of Amir Khusrow, Sharaf Manayri and Jami, the Masnavi i-manavi of Rumi, the Jām-i Jam of Awhadi Maraghai, the Hakika o Sanā’i, the Qabusnameh of Keikavus, Sa’di's Gulestān and Būstān, and the diwans of Khaqani and Anvari. This intellectual symmetry continued until the end of the 19th century, when a Persian newspaper, Miftah al-Zafar (1897), campaigned for the formation of Anjuman-i Ma’arif, an academy devoted to the strengthening of Persian language as a scientific language. Media of Persianate culture Persian poetry (Sufi poetry) From about the 12th century, Persian lyric poetry was enriched with a spirituality and devotional depth not to be found in earlier works. This development was due to the pervasive spread of mystical experience within Islam. Sufism developed in all Muslim lands, including the sphere of Persian cultural influence. As a counterpoise to the rigidity of formal Islamic theology and law, Islamic mysticism sought to approach the divine through acts of devotion and love rather than through mere rituals and observance. Love of God being the focus of the Sufis' religious sentiments, it was only natural for them to express it in lyrical terms, and Persian Sufis, often of exceptional sensibility and endowed with poetic verve, did not hesitate to do so. The famous 11th-century Sufi,