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TEXTS FROM THE BUDDHIST CANON COMMONLY KNOWN AS
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Section I. On the Kocch, Bodo, and Dhimal Tribes. Part I. Vocabulary. Part II. Grammar. Part III. Their Origin, Location, Numbers, Creed, Customs, Character, and Condition, with a General Description of the Climate they dwell in. Appendix. Section II. On Himalayan Ethnology. I. Comparative Vocabuhiry of the Languages of the Broken Tribes of N^pal. II. Vocabulary of the Dialects of the Kiranti Language. III. Grammatical Analysis of the Vayu Language. The Vayu Grammar. The Bdliing GiaraIV. Analysis of the Balling Dialect of tlie Kiranti Language. mar.— V. On tlie Vayu or Hayu Tribe of the Central Himalaya.— VI. On tue Kir;uiti Tribe of the Central Himalaya.
—
—
—
—
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CONTENTS OF
VOL. IL
— On the Aborigines of North-Bastern India. of the Tibetan, B6d6, and Garo Tongues. Section IV. — Aborigines of the North-Eastem Frontier. Section V. — Aborigines of the Eastern Frontier. Section
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—
—
Shed and Plateau of Tibet. Section XI.— Route from Kathmandu, the Capital of Nepal, to Darjeeling in
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"
Not wholly Too keen
A
mind
clear, nor wholly blind.
to rest, too
That travaih
toeak to find,
sore, ajid brings forth tvind."
M. Arnold.
INTRODUCTION.
I.
Ghias uddin Abul Fath Omar bin Ibrahim Al Khay-
yam was
a native of Nishapur, one of the principal cities
of Khorasan.
According to the preface of the Calcutta
MS.^ he died
in 517 a.h., during the reign of Sultan
The date
Sanjar.
of his birth
but he was contemporary with
is
nowhere mentioned,
Nizam
ul
Mulk, the cele-
brated Wazir of the Seljuk kings Alp Arslan and Malik
Shah ; and Nizam
him
of
Mulk
in his Wasdijd, or
"Imam soul !)
ul
has
left
the following notice
Testament*
Muaffik of Nishapur
â&#x20AC;&#x201D;
:
(may Allah
rest his
â&#x20AC;&#x201D; was one of the most learned men in Khorasan, and
was held
honour and reverence.
in the highest
to over eighty-five years of age,
opinion that
all
and
it
He lived
was the common
youths who read the Koran, and learned
the Traditions under him, would attain to wealth and fortune.
For
this cause
my
father sent me, in charge of
the lawyer -"Abd us Samad, from Tus to Nishapur, in order that I might apply myself to study and discipline
* This passage
is
preserved in Mirkhond's History of the
Assassins, in Khondemir's
Habib us Siyar, and in the Dahistdn. MSS., ix. IIS.
It is given in full in Notices et JExtralts des
INTRODUCTION.
X
me
reg-arded
He
eminent person.
in the class of that
on his part
with affection, and I for mine showed such
attachment and devotion to his service that I continued with him for the space of four years.
There had lately
Hakim Omar Khayyam, and
joined his class
that mis-
creant Hasan ibn Sabah, both of whom were of the same
age
as I was,
intelligence
and equally remarkable
and power of
for excellence of
We
intellect.
became
and when we went out from the Imam's
One day
Hasan
that miscreant
g-eneral opinion
class
we had
repeat to one another the lesson
friends,
we used
just heard
said to us,
'
Imam
that the disciples of
It
to
.... is
the
Muaffik
attain to fortune, and no doubt one of us will do so, even
though there
may
all
What agreement
not.
now between
He
please.''
us
answered,
to fortune shall share
We
it himself.'
it
'
?
^
I
said,
Whichever
*
or
compact
is
Whatever you
of us
may
attain
with the others, and not engross
agreed to these terms, and a compact
was made accordingly.
Khorasan
to
my
and on
Time passed on. I went from Mawara un Nahr and Ghazni and Kabul,
Omar Khayyam came
At
and
to me,
obligations of
my
him with
wards I
said to
engagement.
all
him,
'
A man
your merits
my
to the
On
him I
compact and the his arrival I reafter-
of your ability ought to
be a servant of the Sultan, and
to share
Hakim
honour and distinction, and
agreement, while we were with
bound
that time
in regard to
carried out all the requirements of the
ceived
Wazir
return I was preferred to the post of
to Sultan Alp Arslan (455 a.m.).
since,
according to our
Imam
Muaffik, I
am
position with you, I will recount
Sultan, and will so impress on his
INTRODUCTION. mind your
and attainments^ that you
abilities
preferred to a post of trifst like replied (after compliments),
can do
me
is
me live in may occupy
riches of learning
And
mine/
shall
be
But Ilakim
The greatest favour you
'
to let
your protection, I
xi
retirement, where, under
myself in amassing the
and in praying
your long
for
to this language he steadfastly adhered.
life/
When
I
perceived that he spoke in sincerity, and not out of mere etiquette, I assigned miscals, payable
went back
him a yearly stipend
of
and applied himself
to Nishapur,
1200 gold
He
from the Nishapur treasury.
then
to the study
of the sciences, especially astronomy, in which he after-
wards attained a high degree of accomplishment. Later on, in the reign of Sultan Malikshah (465 to
485
a.h.),
he came to Merv, in the height of his philosophical repute; and the Sultan conferred
many
favours upon
him, and raised him to the highest posts attainable by
men of science. ^^ Nizam ul Mulk history of
goes on to recount the subsequent
Hasan Sabah,
â&#x20AC;&#x201D;how by
his aid
Hasan obtained
a post at court, and repaid his kindness by intriguing
against him,
â&#x20AC;&#x201D;how
Hasan then
and joined the infamous sins,
of Ismailians, or Assas-
sect
and afterwards became
of Shaikh ul Jahal, or Old
from Khorasan,
fled
their chief,
Man
under the
name
of the Mountain.
This narrative reads so circumstantially that one can hardly do otherwise
Nizam
ul
than accept
it,
but in that case
Mulk's birth must be placed at
years later than 408,*
* See VuUer's Geschichte
the
cler
least
twenty
date given both by Ibn
Seldschuken,
p.
107, note.
INTRODUCTION.
xii
Khallikan and Abul Faraj
Omar's
of
or else the accepted dates
;
518
and
and Hasan's deaths (517
must be abandoned
a.h.)
twenty years
for others at least
earlier.
Omar's appointment
Mulk
ul
was,
as
we
at
Merv mentioned by Nizam from Abul Feda, that of
learn
Whilst holding this
Astronomer Royal. shdhi,
of which
mention
and in collaboration
is
with
of the Julian
civil
The
Khalfa,
somewhat
made
Calendar,
under the auspices of Pope Gregory XIII. afterwards.
Malik-
other astronomers
effected a reform of the old Persian Calendar,
similar to the reform
i
made by Haji seven
Omar
office
compiled some astronomical tables called Zij
five centuries
object of both reforms was to
make the
year coincide more exactly with the cycle of the
seasons, and in both instances this object
was sought
to
be accomplished by an improved system of intercalation.
M.
Reinaud, the editor of Abul Feda's Geography, says
that some authorities even prefer Omar's system to that
The amended reckoning ran from the 10th E-amazan, 471 a.h., and was called adopted by Pope Gregory*
Tarikh
i
Jaldli, after the reigning
monarch. Sultan Ja-
laluddin Malikshah.
Omar was tician.
also
A work
translated
highly distinguished as a mathema-
of his
on Algebra has been edited and
by M. Woepke of Bonn, and another,
the Difiiculties of Euclid's Definitions,"
the Leyden Library.
high reputation
for
"
On
preserved in
is
His work on Algebra enjoyed a several
centuries.
Ibn Khaldun
* See Eeinaud, Geographie d'Abulfeda, Prolegomena,
p. ci.
INTRODUCTION.
Prolegomena, and Haji Khalfa quotes
refers to it in his
M. Woepke
commencement.
the
xiii
power of generalization and
him
praises
for his
rigorously systematic
his
procedure.
In
his preface
M. Woepke
MS.
quotes from a
in the
Bibliotheque Nationale, an abridgment of a notice of
Omar stani life
in Shahrastani's
was born in 479
and during some part of
a.h.,
resided at Nishapur,* he
"
The passage
Omar.
is
it is
evident he was no
as follows
Omar Al Khayyam, Imam
the
One Author
He was wont
of
all
authors.
The
He
of Politics as laid
also
down
in
used to
in
Greek
poems and accommodated them a subject of discussion
and conventicles, but the
consists in axioms of natural religion
universal obligation.
to seek
have caught at the apparent
own Canon, making them
their assemblies
the learn-
men
by purifying the bodily actions
later Sufis
sense of parts of his their
all
to exhort
order to the sanctification of the soul.
recommend the study
:
of Khorasan, and the
greatest scholar of his time, was versed in
ing of the Greeks.
his
a very good authority for
is
the facts recorded by him, though friend to
As Shahra-
Tarikh ul Huliama.
When
the
men
to in
esoteric sense
and principles of of his time anathe-
matized his doctrines, and drew forth his opinions from the concealment in which he had veiled them, he went in fear of his
life,
and placed a check on the
tongue and his pen.
He made
was from accident rather than
sallies
of his
the pilgrimage, but
piety,
still
it
betraying his
* See Haarbriicher's translation of the Kitah at Milal ican Nihal, Preface,
p. xi.
INTRODUCTION.
xiv
unorthodox views.
who )
his arrival at
meet him, Lut he shut the door
to
j
On
who had renounced
one
Baghdad the men
prosecuted the same ancient studies as he flocked in their
faces, as
those studies and cultivated
them no longer. On his return to his native city he made a practice of attending the morning and evening prayers, and of disguising his private opinions, but for all
that they were no secret.
losophy he was
without a
those sciences would I
In astronomy and rival,
and
his
in phi-
eminence in
have passed into a proverb had
he only possessed self-control." Shahrastani's view of Omar's character appears to have
been the one of Islam, as
generally accepted by the literary
Abul Feda, who
lived about
men
200 years
much in the same strain, lamenting much addicted to poetry and pleasure.
his
later, writes
being so
In an essay by the celebrated Grhazzali of
Tiis,
who
was, like Shahrastani, a contemporary of Omar's, there is
a passage in which
to as
Omar
an example of the
is
sceptical habit of
by scientific pursuits.* The following story of Omar the preface to the Calcutta
zami of Samarkand, one " I chanced to
not improbably referred
mind induced
in his old age
MS. on
is
given in
the authority of Ni-
of his disciples
meet Maulana Omar
:
in
a
garden,
and in course of conversation he said, ' My tomb shall be in a certain place where each breath of the north
wind
shall
shower down roses upon
it.'
I marvelled at
* See Sclimolders, ^ssai sur les ecoles philosopJiiques chez Ghazzali was born in 450. p. 115.
Arahes,
les
INTRODUCTION.
xv
Afterwards
that saying, thinking" that he spoke idly.
I
came
Nishapur on many occasions and visited his
to
tomb, and
it
was outside a garden, and the
fruit trees
reached out their branches over the wall of the garden,
and had dropped their blossoms over
his
tomb, so that
it
was hidden beneath them." II.
The great
way
difficulty in the
factory text of Omar's
poems
of arriving at a satis-
arises
from the exceeding
variety and discrepancy of the materials.
We
look in
vain for anything approaching to a " Textus Reeeptus.'^
What may
be called the Lower Bengal family of MSS.,
represented by the Asiatic Society's Office
MSS., and the Calcutta
MS., the two India
edition, do indeed
offi^r
a
tolerably uniform text, but their claim to be the best
representatives of the genuine text
want
is
overthrown by
of agreement with the
Persian and Oude The Persian MSS. do not even agree with one another, the Bodleian MS,, which was written at Shiraz their
MSS.
being
in 865 A.H.,
MS.
altogether different from the
Teheran and afterwards reprinted by The Oude, or Upper India MSS., again, to
lithographed at
M.
Nicolas.
which belong the one lithographed probably also large
number
number
the
at Luckuow, and Cambridge MS., include a very
of quatrains not found elsewhere.
The
of quatrains seems to increase in proportion to
the modernness of the
MS.
Thus the
contains only 158, and the two Paris
MS.
old Bodleian
MSS.
(which are
both of the tenth century) only 175 and 213, while the
modern Cambridge copy contains no
less
than 801.
A
INTRODUCTION.
xvi
lady
who has
tells
me
collated all the
MSS.
of
Omar
m
Europe
she has found in one place and another no less
She has, how-
than 1200 quatrains attributed to him. ever, in
an article in Frazer for
the opinion that the
number
May
1879, expressed
of genuine quatrains
more than 250 or 300, and I am inclined
not
to think this
But when one comes
estimate high enough.
is
to consider
which particular quatrains are to be pronounced genuine, and which imitations,
it is
The
confident decision.
not always easy to form a
state of the case is this
of all the quatrains passing under
any stand
more it
or less numerous, to the other
bears a strong family likeness.
some confidence that variations oÂŁ the
to a family,
members
of
which
One can say with
these replicas, paraj)hrases and
all
same
â&#x20AC;&#x201D; Out
Omar's name hardly
Almost every one belongs
alone.
:
ideas can hardly be the
work of
one and the same hand; but to distinguish with certainty the handiwork of the master from that of his imitators is
a task probably beyond the powers of any foreign
critic living
800 years
after the
poems in question were
written.
In this
difficulty, the rule I follow is to
seem the best specimens of each to
exclude the
rest.
In accordance with
exclude, in particular, a large praise of wine,
MSS.
and
this rule, I
number of quatrains
and exhortations
which recur in the
give what
class of quatrains,
to live for the
in
day,
with most wearisome frequency.
I cannot of course feel sure that the quatrains I retain are in all cases the identical ones written
pretend to do
is to
attributed to him.
by Omar
;
all
I
give samples of each class of quatrains
INTRODUCTION.
xvu
Anotlier cognate difficulty is this, that many of the quatrains ascribed to Orniir are also attributed to other poets. I have marked a few of tliese in the notes, and doubtless, careful search would bring many
more to might be supposed that the character of the language employed would be sufficient to differentiate the work of Omar at any rate iig-ht.
It
from that of poets writing two or three centuries after his time, but, as observed by Chodzko, the literary Persian of 800 years ago differs singularly little from that
now
Again,
in
use.
as has been supposed, there were anythinoexceptional in Omar's poetry, it might be possible to identify it by internal evidence; but the fact is that all if,
Persian poetry runs very IS
no exception.
much
in grooves,
The poetry of
from orthodox opinions, which to him, may be traced in the
is
and Omar's
rebellion
and revolt
supposed to be peculiar
works- of his predecessor
Avicenna, as well as in those of Afzul
Kashi, and For these reasons I have not any quatrains on account of their being
others of his successors.
excluded
ascribed to other writers as well as Omar.. So Ion- as I find fair MS. authority for such quatrains, I include them in the text, not because I am sure Omar wrote
them,
but
because it is just as likely they were written by him as by the other claimants. Of course a text formed on these principles cannot be a very satisfactory one, but, on the other hand, it is useless for an editor to pretend
admits
The
to
greater certainty
than
the
case
of.
text has been framed from a c-.mparison of the following authorities :â&#x20AC;&#x201D;
INTRODUCTION.
xviii
I.
The Bodleian MS., No. 140 158 quatrains.
lection, containing-
The Calcutta Asiatic
II.
of the Ouseley Col-
Society's
MS., No. 1548,
containing 516 quatrains.
The India
III.
Office
MS., No. 2420,
ff.
212 to 267,
512 quatrains.
containing'
IV. The India Office MS., No. 2486,
ff.
158 to 194,
containing 362 quatrains.
The Calcutta
V.
edition of
1252
containing 438
more, which the
an appendix of 54
quatrains, with
editor says he found in a Baydz, or after the others
a.h.,
common-place book,
had been printed.
VI. The Paris edition of M. Nicolas, containing 464 quatrains.
VII. The
Lucknow lithographed
edition, containing
763 quatrains.
VI II.
A
fragment of an edition begun by the
late
Mr. Blochmann, containing only 62 quatrains. I
have also consulted the Cambridge MS.,
for the
purpose of settling one or two readings, but have not collated
it
throughout.
I have not given the various readings, except in cases
For every reading in the text
of special importance.
there
is
MS.
authority of some kind or other
:
there are
only two cases, or three at the most, in which I have been driven to " the desperate resource of a conjecture,'^ in the notes.
and these are indicated
The
authorities
for each quatrain are also given in the notes.
In editing the the
text, I
prosody, marking
noting
all peculiarities
have paid special attention to
all
poetical
of metre
contractions,
and scansion.
and
INTRODUCTIOX.
xix
have also made a point of marking" the izafat
I
wherever
Lunisden, "
"The
occurs.
it
is
omission
of
says
this/^
undoubtedly a great defect in Persian
writing, insomuch that I
am
not certain wliether
has
it
not been the cause of more obscurity than would result
from the omission of There the
some
is
proper way
all
the prepositions."
diflference of
of
For instance, some
vowels.
precept and practice as to
marking the izafat
after tlie semi-
grammarians, speaking
waw and silent he, the izafat i/a. What they mean to say
loosely, say that after alif, is
expressed by hamza or
by hamza
is,
hamza
i
maksur, ox ya
i
One has only
or ya.
maksur,
â&#x20AC;&#x201D; "kasra
bearing-'^
to scan a verse containing-
one of these hamzas or yas to see that they are always followed by kasra expressed izafat,
wherever
to the
word preceding
sists of less
fact
is,
understood.
or
occurs, invariably it,
For the
adds a
and no Persian
syllable con-
when
expressed,
is
quam be
letter
it,
is
sub-
because, as Vullers says, silent he ^'tennior
ut voculem ferre queat."
alf
The
always expressed by
If the preceding" letter be silent he, hamza
hasra.
svllable
than one consonant and one vowel.
the izafat,
stituted for est
it
So
if
the preceding"
or waiv, used as letters of prolongation,
"litteraya enjphonica in fine adjicitur qiim geaitivi sigmim. i
accipiat."
So
far the
And
for this ya,
matter
is
izafat after words ending in
doubt.
be
Lumsden
written
hamza
is
often substituted.
pretty plain, but as regards the
ya
there
is
more room
ior
says the izafat in this ease ought to
with a hasra, Vullers with hasra, hamza
being sometimes superscribed, sometimes not,
Ibrahim with hamza only.
Mirza
Brockhaus, in his Hafiz,
INTRODUCTION.
XX writes hasra after
after
ya used
rui/,
but hamza or hamza
hamza
in this last case
wrong-, because "
is
the ya to a mere vowel/^
prevents
i.e.
it
consonant to support the hasra following. question
this
because
dictum,
it
maksur
in this
allowable to
is
mark
hasra or hamza
%
p.
For
my
part, I
reduces
I venture to
95,
good MS. authority
case.
it
serving as a
controverted by
is
Blochmann's own practice (Prosody, and because there
hamza
i
a letter of prolongation, as in words
as
Blochmann, on the other hand, says the use
like said.
of
used as a consonant, as in such
i/a
words as 'pay and
Example
5),
for the use of
believe that it
is
the izafdt after ya of any kind with
In the
maksiir indifferently.
first case,
the ya itself serves as a consonant supporting the hasra in the second, the yr/,
just as
it is
hamza seems
;
to be substituted for the
substituted for silent he.
Availing
my-
self of this option, I always write hasra for the izdfat
whether the ya be a consonant or a
after ya,
prolongation.
In the
latter case, the
solved in scanning into
and the y following
is
set free to
its
letter of
long vowel
component
letters
^
is
dis-
and
y,
support the kasra of the izdfat
it.
III.
Omar
is
a poet
who can hardly
factorily otherwise than in verse.
enough
be translated satis-
Prose
for narrative or didactic poetry,
does
well
where the main
things to be reproduced are the matter and substance plainly contra-indicated in the case of poetry
but
it
like
Omar^s, where the matter
is
is
little else
than "the
commonplaces of the lyiic ode and the tragic chorus/'
INTRODUCTION.
xsi
and where nearly the whole charm consists in the
style
and the manner, the grace of the expression and the melody of the
A
versification.
literal
prose version of
such poetry must needs be unsatisfactory, because
it
studiously ignores the chief points in which the attrac-
and deliberately
tiveness of the original consists,
nounces
all
re-
attempt to reproduce them.
In deciding on the form to be taken by a new translation of
verse
ought
Omar, the
translation
fact of the existence of a previous
of universally
acknowledged
merit
The
not, of course, to be left out of account.
of
successor
a
translator
Mr.
like
who
Fitzgerald,
ventures to write verse, and especially verse of the metre
which he has handled with such
parisons very
much
own
to his
cannot help
success,
feeling at almost every step that he
is
provoking com-
But
disadvantage.
I do
not think this consideration ought to deter him from
using the vehicle which everything
else indicates as
the
proper one.
As
regards metre, there
is
no doubt that the quatrain
of ten-syllable lines which has been tried by
Hammer,
by Mr. Fitz-
Bicknell, and others, and has been raised
gerald almost to the rank of a recognised English metre, is
the
best
satisfies
of
representative
Conington's canon,
the
Uubd'i.
viz. that there
It
fairly
ought
to be
some degree of metrical conformity between the measure of the original
and the
translation, for
not exactly correspond with the Ruba'i, suggests
it.
In
particular,
the most marked feature
it
copies
though it
what
of the Riohd'i,
it
does
very clearly is
perhaps
â&#x20AC;&#x201D; the
inter-
linking of the four lines by the repetition in the fourth
INTRODUCTION.
xxii
line of the
rhyme
of the first
and seeoud.
1)urne^s modification of this metre, in
Mr. Swiu-
which the rhyme
carried on from one quatrain to the next,
poems
cable to
Omar's,
from the context.
sense
in
like
all
is
is
not appli-
of which are isolated
Alexandrines would of
course correspond, more nearly than decasyllabics, with
number
Ruhcu'i lines in
of syllables, and they have been
extensively used by Bodenstedt and other lators
of liuhd'is, but, whatever
German, they
may
German
trans-
be the case in
read very heavily in English,
are apt to
even when constructed by
skilful verse-makers,
and an
workman can hardly hope to manage them with anything like success. The shorter length of the decainferior
syllable
line
is
not altogether a disadvantage to the
Owing
translator.
to the large
lables in English, it is
number
of monosyl-
generally adequate to hold the
contents of a Persian line a syllable or two longer; and a erring, if at all,
line
on the
side of brevity, has at
any
advantage of obliging the translator to eschew
rate the
modern
diffuseness,
and of making him try
to
copy the
" classical parsimony," the archaic terseness and condensation of the original.
The poet Cowper has a remark on Latin which
He
Persian. in
is
translation from
eminently true also of translation from
says,
" That
is
epigrammatic and witty
Latin which would be perfectly insipid in English.
.... If a Latin poem
is
neat, elegant
and musical,
enough, but English readers are not so easily
Much very
of
Omar's matter, when
trite
which he
it is
satisfied."
literally translated,
seems
and commonplace, many of the " conceits," of is
so fond, very frigid,
and even his peculiar
INTRODUCTION. grotesque humour often loses
The
rej)hca.
translator
is'
xxiii
savour in an English
its
often tempted to elevate a
too grovelling sentiment, to
sharpen
''
a
point^^ hei'e
and there, to trick out a commonplace with some bor-
But
this temptation is
one to be resisted as far as possible.
According to the
rowed modern embellishment.
Iladis,
" the business of a messenger
his message/^
the naked truth.
must
is
simply to deliver
and he must not shrink from displaying
A
translator
who
writes
of course claim the liberty of altering the
in verse
form of
the expression over and over again, but the substituted expressions ought to be in keeping with the author's style,
and on the same plane of sentiment as
beyond the province of a translator of " painting the lily."
But
it is
to
It
his.
is
attempt the task
down correct observe them unswerv-
easier to lay
principles of translation than to
ingly in one's practice.
IV. •<
As
regards subject matter, Omar's quatrains
classed under the following six heads I.
Shikdyat
heaven/' or friends, of
II.
i
— Complaints
rozgcir
fate, of
may
be
:
of " the wheel of
the world's injustice, of the loss of
man's limited faculties and destinies.
Kajw
— Satires
on the hypocrisy of the "unco'
guid," the impiety of the pious, the ignorance of the learned,
and the untowardness of
III. Fircikiija
and
WisaXiya
his
own
generation.
— Love-poems
on
the
sorrows of separation and the joys of reunion with the Beloved, earthly or spiritual.
INTEODUCTION.
xxiv
IV. Bdhdrij/a
and
—Poems
in
praise of spring", gardens
flowers.
V. Kufrii/a
—
and autinomian utterances,
Irreligious
charging the sins of the creature to the account of the Creator, scoffing at the Prophet^s Paradise and Hell,
singing the praises of wine and pleasure
— preaching ad
nauseam, "Eat and drink (especially drink), for to-morrow
ye die."
VI. Munajdt
— Addresses
to the Deity,
now
in the
ordinary language of devotion, bewailing sins and im-
now
ploring pardon,
in mystical phraseology, craving
deliverance from " self," and union with the " Truth"
{Al Hahh), or Deity, as conceived by the Mystics.
The "complaints" may obviously be connected with the
,
known
facts of the poet's
life,
by supposing them
to
have been prompted by the persecution to which he was subjected on account of his opinions.
His remarks on
the Houris and other sacred subjects raised such a
ing against him that at one time his
and the wonder
is
that he escaped at
feel-
life
was in danger,
all
in a city like
I
Nishapur, where the odium theologlcum raged so fiercely
1
as to occasion a sanguinary civil war. A.H., as
we
learn from
In the year 489
Ibn Al Athir,* the orthodox
banded themselves together under the leadership of Abul
Kasim and Muhammad, the Shafeites, in
order to exterminate the Kerramians
or Anthropomorphist
ting ^.
many
of
the chiefs of the Hanefites and
them
their establishments.
heretics,
to
It
and succeeded
death, and
may
* See Defremery, S,echerches sur
be also that
le
in
put-
in destroying all
after
the
regne de Barkidroh, p. 51.
INTRODUCTION.
xxv
Omar
death of his patron Nizam ul Mulk, stipend,
The
probably owed their origin to the same
satires
Rien soulage comnie
cause.
his
lost
and was reduced to povert3^
la rhetorique,
and
if
Omar
could not relieve his feelings by open abuse of his per-
made up
secutors, he
The
verses.
for
by the bitterness of
it
his
on them was no
bitterness of his strictures
doubt fully equalled by the rancour of their attacks
upon him.
The love-poems
much commoner
are samples of a class of compositions
in later poets than in
Most
of
doubt
if
Omar.
them probably bear a mystical meaning,
for I
Omar was sion. He
tulip cheeks
a person very susceptible of the tender pas-
speaks with appreciation of
and ''cypress
forms,^'
but
''
apparently recognises
"
no
attractions of a higher order in his fair friends.
The poems contrast to
in praise of scenery again offer a strong
modern treatment of the same theme.
only aspects of nature noticed by the senses agreeably
â&#x20AC;&#x201D; the bright
nightingale, the grassy
Omar
flowers, the
song of the
bank of the stream, and the shady
garden associated in his mind with his convivial
The geographer translated by Sir Nishapur, canal,
there
"The
which is
is
city
is
W.
parties.
Ouseley says of
watered by a subterranean
conveyed to the
fields
and gardens, and
a considerable stream that waters the city
the villages about
it
â&#x20AC;&#x201D;
The
are such as affect
this stream
the province of Khorasan there
is
is
and
named Saka. In
all
not any city larger
than Nishapur, nor any blessed with a more pure and temperate
air.''^
No
doubt
it
was some
that called forth Omar's encomiums.
of these gardens
INTRODUCTION.
xxvi
But in the
it is
in the Ktifriya, or antinomian quatrains,
and
most
re-
Mimdjdt, or pious
aspirations, that the
markable and characteristic features of Omar^s poetry
The
are exhibited.
glaring- contrast
classes of his poetry has led his
between these two
readers to take very
opposite views of him, according as they looked at one
European
or the other side of the shield.
his contemporaries, mostly consider
him an
critics, like
infidel
voluptuary "of like mind with Sardanapalus."
and a
On
the
other hand, the Sufis have contrived to affix mystical and
devotional meanings even to his most Epicurean quatrains
;
and
this
method of interpretation
is
nowadays
as
universally accepted in Persia and India as the mystical interpretation of the Canticles
is in
of these views can be accepted in
the Sufi symbolism had been
would forbid us to
Even
if
definitely formulated as
very doubtful,
common
force a devotional
meaning
early as Omar's time, which
sense
Europe. But neither
its entirety.
is
on the palpably Epicurean quatrains
;
and, on the other
hand, unless we are prepared to throw over the authority of all the
MSS., including the most ancient
we must reckon with votional quatrains.
tone
and
temper
the obviously mystical and de-
The of
ones,
essential contradiction in the
these
two
sections
of
Omar's
poetry cannot be glossed over, but imperatively calls for explanation.
His poems were obviously not of his
life,
all
written at one period
but from time to time, just as circumstance
and mood suggested, and under the influence of the thoughts, passions and desires which happened to be
uppermost at the moment.
It
may
be that the
irre-
INTRODUCTIOX.
xxvii
and Epicurean quatrains were written
ligious
and the Munajat in his riper
years.
But
in youth,
this hypothesis
seems to be disproved by Sharastani's account of
which
.,
'
hira^
quite silent as to any such conversion or change
is
of sentiment on his part^
describes himself from
and
grain, a halter between
also
by the ^'
fact that he.
^
Dipsi/chus" in
[
two opinions, and an "Aerates"
)
first to
last as
a
or backslider, in his practice.
If his
poems be considered not
in the abstract, but in
the light of history, taking into account his mental pedi-
gree and his intellectual surroundings^ a more plausible
explanation of his inconsistencies readily presents
In
his youth, as
theologian
we know, he
Imam
itself.
Suuni
sat at the feet of the
Muaffik, and he was then no doubt
thoroughly indoctrinated with the great Semitic conception of the
One God,
Muhammadan Hakiki). sense of
use the expressive term of
or, to
theology, " the
Only Real Agent "
[Fa'il
i
To minds dominated by the overwhelming Almighty Power, everywhere present and work-
ing, there seems no
room
chance, or any other
Nature, or
for
human
Ahriman whatsoever,
responsibility of all the evils in
will, or
to take the
the world, the storms
and the earthquakes, the Borgias and the Catilines. The " Only Real Agent " has to answer for all. In the most ancient document of Semitic religious speculation extant, the
Book
of Job,
we
now
find expostulations of the
boldest character addressed to the Deity for permitting a
righteous
man to be
stricken with unmerited misfortunes,
though the writer ultimately concludes in a pious
agnosticism
and
spirit of
resignation to the inscrutable
dispensations of Providence.
In the Book of
Ecclesiastes_,
/-
INTEODUCTION.
xxviii
same problems are handled, but
again, the I
what
remarks that there sacrifieeth
one event to
is
in a
The " weary king
different temper.
and him that
"
him that
to
all,
sacrificeth not
some-
Ecclesiast
â&#x20AC;&#x201D;that
injustice
God has
and wrong seem eternally triumphant, that
made things crooked, and none can make them straight; " and concludes now in favour of a sober " car^e diem philosophy,
now
Of
Lord."
in
course
Hebrew handles
favour of a devout " fear of the the
these
manner
in
which the serious
matters
is
very different from
the levity and flippancy of the volatile Persian, but
can hardly be denied that
the
it
and Omar
Ecclesiast
resemble one another in the double and contradictory nature of their practical conclusions.
No
sooner
was Islam established than
problem of the existence of
evil in the
the
same
handiwork of the
Almighty Author and Governor of all began to trouble the Moslem theologians, and by their elaboration of the doctrine of Predestination they
managed
to
aggravate
One of the chief " roots'' of their diswas how to reconcile the Divine justice and
its difficulties.
cussions
benevolence with the Divine prescience,
â&#x20AC;&#x201D;the
predesti-
nation of some vessels to honour, and others to dis-
honour,
â&#x20AC;&#x201D;the pre-ordainment
of all things
by a kind of
mechanical necessity {Jahr), leaving no possibility of the occurrence of any events except those which actually do occur.
doctrine
The consideration
moved the
pious
of one corollary of a similar
and gentle Cowper to use
language of indignant dissent gical authority
for the
;
and there
view that
it
is
is
high theolo-
calculated
"to
thrust some into desperation," but to stimulate the piety
IXTRODUCTIOX.
Omar
of others.
and he seems
XXIX
constantly dwelling on this doctrine,
is
to be affected
by
it
in the double
way
here
mentioned.
Other influences which acted on Omar must not be out of account. Born as he was in Khorasan, '' the
^
left
focus of Persian culture/-' he
speculations
of
Alfarabi and
A vicenna
the
sibly have seen.*
orders,
:Moslem ,
And
Sufi, in the sense of
was no doubt familiar with philo sophg;-s.
the last of
whom
he
Alkindi,
may
posthoug-h he was not himself a
being
affiliated to
he can hardly have been
any of the
Sufi
unaffected
by the of which his predecessor in Ruba'i. writino-, Sa'id bin Abul Khair, his patron Nizam ul
my sticis m Abu and
Mulk,
his distinguished
countryman
Imam
Ghazali were His philosophical studies woulda.") naturally stimulate his sceptical and irreligious disall
strong adherents.
(
positions,
mainly
while
his
mystical leanings
would operate ()
in the contrarv direction.
If this explanation of the inconsistencies in his poetrv
be correct, to
be
existence.
To him,
is
it
traced
obvious that the parallel often sought
between him and
Lucretius
Whatever he was, he was not an
as to other
Muhammadans
has
no
Atheist.
of his time, to deny
the existence of the Deity would seem to be tantamount to denying the existence of the world and of himself.
And
the conception of "laws of nature" was also one
quite foreign to his habits of thought. says,
"To
a
Shemite, Nature
* Avicenna died
is
As Deutsch
simply what has been
in 4l*S a.h.
|
1
INTRODUCTION.
XXX
begotten, and
ruled
is
absolutely
by One Absolute
Power/^
Hammer
compares him to Voltaire, but in reality he
He
a Voltaire and something- more.
is
Voltaire's flippancy and irreverence.
has
much
of
His treatment of
the doctrine of the Resurrection of the Body, for instance,
which
Muhammad
took from Christianity, and travestied
by the embellishments he added
And
manner.
Voltaire^s
his
to
importance of kindness and charity oÂŁ Voltaire's
Omar
of
possessed,
also
found
and
on
the
ecclesiastical
those
in
not,
and
But
persecution.
what Voltaire did
expression
all
recalls the better side
which at times overrode
religious emotions,
ism,
altogether in
character, viz. his kindness to Galas,
victims
other
the
it, is
insistence
strong
his rational-
devotional and
mystical quatrains, which offer such a strong contrast to the rest of his poetry.
This introduction
is
already longer than I intended,
but I must not omit to acknowledge
and
translators
my
â&#x20AC;&#x201D; Mr.
obligations
Blochmann,
to
former
editors
M.
Nicolas,
Mr. Fitzgerald and Herr Bodenstedt,
of
whom
derived
the
May
I
am
much
assistance
Review,
Calcutta
1879,
indebted for
I
many
from
vol.
articles
xxx.,
and
to all
I have also
hints.
on in
Omar
in
Fraser for
have also to thank Professor Cowell
for
me some of the materials for the text, and Dr. Ethe and M. Fagnan for information about the MSS. of Omar in London, Oxford and Paris. kindly lending
ABBREVIATIONS.
A.
Asiatic Society's
B.
Bodleian Library
Bl,
Blochmann's
C.
Calcutta edition.
I.
India Office MS., No. 21-20.
J.
India Office MS., No. 2 180.
L.
Lucknow
N.
The
Bl.
Prosody.
MS.
MS.
edition.
edition.
edition of
M.
Nicolas.
The Prosody
of the Persians
by Bloeh-
mann, Calcutta 1872. Gladwin.
The Rhetoric
of the Persians
by Gladwin,
of the
language by
Calcutta 1801.
Lumsden.
A
Grammar
Persian
Lumsden, Calcutta 1810. Vullers.
Grammatica
linguae
Vullers, Gissse, 1870.
Persies, scripsit
I.
A.
ERRATA. QUATRAIN. 19,
1.
4.
For
^j
read
^j)}
114, note.
Insert B. L.
170,
For ^J^ii read
1.
1.
,
and
<s^^ii
Insert L.
383,].
For :U read
2.
.'x
;
Read MuHazdsha.
452,
For
1.
3.
dL>\^
read s^]^
"The hand is
.
of
wrong.
and in the note
Tartuffe, Tartufe.
445, note.
,
The note
one like me.^^ 226, note.
insert ^ after ^^^T.
for
QUATRAINS OB
OMAR KHAYYAM.
QUATRAINS OF OMAR KHAYYAM.
At dawn a cry through "Arise
my
That I
Or
e'er
all
the tavern shrilled,
brethren of the revellers' guild,
may
fill
our measures
full of
the measure of our days be
wine,
filled."
Who was it brought thee here at nightfall, who ? Eorth from the harem, in this manner, who
To him who
And
1.
in thy absence burns as
trembles like hot
Bl. C. L.
N. A.
air,
I. J.
who was
it,
?
fire,
who ?
Bl. considers this quatrain
mystical. 2.
Bl. C. L.
N. A.
I. J.
Bl. says the omission of the
r
\J
y)^\
copulative ^ca in line 4 line
s^ CL.^:^
is
^^^J^>
characteristic of
4 I follow Blochmann^s rendering.
" when the wind blows/'
^^J:J3
Khayyam. It
In
may mean,
THE QUATRAINS OF
4
3.
we
but a day
'Tis
And
the gain
all
And
sojourn here below,
we
get
then, leaving
is
life's
grief
and woe,
riddles all unsolved,
i
And burdened
with regrets,
we have
to go.
4.
Kbaja
grant one request, and only one,
!
Wish me God-speed, and
get your preaching
done;
walk aright,
I
Go
!
'tis
you who
see
awry
heal your purblind eyes, leave
me
alone.
5.
Arise
!
and come, and of thy courtesy
my weary heart's perplexity. And fill my goblet, so that I may drink,
Resolve
Or
3.
e'er
they
make
their goblets out of me.
N.
4.
Bl. C. L.
N. A.
I.
5.
Bl. C. L.
N. A.
I. J.
J.
The heart
is
supposed to
OMAR KHAYYAM. r
\J^
^^=3 l^
be the scat of reason.
^^^^3 ^JO^ *^jV Jj
" Or ever " and " or ere " are
both found in Elizabethan English. spearian Granmaar, p. 89.
Abbot,
Shake-
THE QUATRAINS OF
6
6.
When
I
am
dead, with wine
my body
lave.
For obit chant a bacchanalian stave,
And,
if
you need
me
at the
day of doom.
Beneath the tavern threshold seek
my
grave.
7.
Since no one can assure thee of the morrow, Kejoice thy heart to-day, and banish sorrow
With moonbright wine, heaven's
fair
moon,
for
moon
Will look for us in vain on
many
a morrow.
8.
Let lovers
And
all
distraught and frenzied be,
flown with wine, and reprobates, like
When sober, I find But in my cups cry,
everything amiss,
'*
6.
Bl. C. L.
Persian.
Bl.
N. A.
me
I.
Let what will be be."
J.
Faut shudan
is
Turani
OMAR KHAYYAM.
\yo
J^j^^ 3^Vo
^
bV bb
7.
Bl. C. L.
N. A. B.
8.
Bl. L.
N.
Line 3
^jJj ^--y ^y?'
...
J
,
.
J
„
.
it>^ ojja c:^— ^ j^
I. J. is
Line 2
in metre 13.
is
in metre 14.
THE QUATRAINS OF
8
9.
In Allah's name, say, wherefore
set the
wise
Their hearts upon this house of vanities
?
"Whene'er they think to rest them from their toils,
Death takes them by the hand, and
says,
"Arise."
10.
Men
say the
But on
The
its
That
Koran holds
all
heavenly
lore,
pages seldom care to pore
lucid lines engraven on the howl,
is
the text they dwell on evermore.
11.
Blame not the drunkards, you who wine eschew,
Had
I
hut grace, I would abstain like you,
And mark
me, vaunting zealot, you commit
A hundredfold 9.
10.
Bl. C. L. Bl. L.
worse sins than drunkards do.
N. A.
N. A. B.
I.
I. J.
Lines were engraven on
the bowl to measure out the draughts.
Bl.
OMAR KHAYYAM.
I.
I
^l>y^ U^=>
I
iS^jj
j<ji3
^y ^
Bl. C. L. N. A. I. Tazf/ftwrn, an oath. " mere children '^ compared to your sins.
11.
Ghuldm,
THE QUATRAINS OF
10
12.
What though 'tis fair to I
know not why Hath set these
view, this form of man,
the heavenly Artisan tulip cheeks
To deck the mournful
and cypress ferns
halls of earth's divan.
13.
My My
gives forth
fire
stock-in-trade
And There
you,
is
no smoke-cloud here below,
no
profit here below,
who call me
tavern-haunter,
know
indeed no tavern here below.
14.
Thus spake an "
Why
dost
idol to his worshipper,
thou worship this dead stone,
fair sir ?
'Tis because
He who
gazeth through thine
eyes,
Doth some part 12.
Bl. C. L.
of His charms on
N. A.
I.
Tarab here
''
it
confer."
grieV
The anacoluthon in line 3, Bl. C. L. N. A. I. J. 13. and the missing rhyme before the radlf, or burden, in
OMAR KHAYYAM.
11
ir
Sjt
y^ J ^j
CjS>i\> J)j^
M (J^
(^
Ui
ir
^
Ur^' Ji^
^
^^
(J^^ [f^
:>j^
U
\j^ if^
>&^lc
jj
u**^^^
IP
line
-i
are characteristic of
14.
L.
Meaning-,
Gals/ian
i
Raz, line 800.
all
Khayyam. is
Bl.
of God, even idols.
See
THE QUATRAINS OF
12
15.
Whate'er thou
doest, never grieve thy brother,
Nor kindle fumes
of wrath his peace to smother;
Dost thou desire to taste eternal
Vex
thine
own
bliss,
heart, but never vex another
!
16.
Thou! to please whose love and wrath as well, Allah created heaven and likewise hell
Thou hast thy court
in heaven, and I have
naught,
Why
not admit
me
in thy courts to dwell
?
17.
So many cups of wine Its
bouquet
And
And
will I
shall exhale
consume,
from out
my
tomb,
every one that passes by shall halt,
and stagger with that mighty fume.
reel
15.
L.
16.
Bl.
Line 1
b.
Muhammad.
L.
is in
metre 14.
The person addressed
The
is
the prophet
Sufis were fond of dwelling
on the
OMAR KHAYYAM.
13
Iv
^^
l5;^?
cj:^^ '-r^\j^
*jy^,
^J^^^
opposition between the beautiful {jamdl) and terrible (Jaldl) attributes of Deity.
17.
Bl. C. L.
N. A.
I. J.
Guls/ian i Raz, p. 27.
THE QUATRAINS OP
14
18.
Young wooer,
cliarm
all
hearts with lover's art,
Glad winner, lead thy paragon apart
A hundred
Ka'bas equal not one heart,
Seek not the Ka'ba, rather seek a heart
19.
"What time, my cup in hand,
And
its
draughts I drain.
with rapt heart unconsciousness attain,
Behold what wondrous miracles are wrought, Songs flow as water from
my
burning brain.
20.
To-day
Thou
is
but a breathing space, quaff wine
wilt not see again this
So, as the
life
world becomes the spoil of time,
Offer thyself to be the spoil of
18.
of thine
Bl. C. L.
N. A.
seize the perfect heart."
I. J.
Line
wine
2,
"In
!
the presence
Niydz, " loveiV entreaties."
OMAE KHAYYAM.
v-V
b
J-^
J-;^
15
^JD
^
^
It
y^\j^
19.
L. N.
epithet^ cku ub.
20.
L. N.
J
^-^^-^--«
Snk7ia7ihdi/i
Lumsden,
Bo mvMat,
(t>^
:
(_^> <-^^ jj
Kasra
ii.
p.
i
ians/ii before the
259.
" inhaling and exhaling.'^
THE QUATRAINS OF
16
21. 'Tis
wc who
And
to wine's
yoke our necks
incline,
risk our lives to gain the smiles of wine
The henchman grasps
the flagon hy
;
its
throat
And
squeezes out the lifeblood of the wine.
22.
Here
in this tavern
Pawning
haunt
I
make my
for wine, heart, soul,
Without a hope of
and
lair,
all I
wear,
bliss, or fear of bale,
Rapt above water, earth and
and
fire
air.
23.
Quoth
duck, " 'Twill be a sad
fish to
If this brook leaves its channel dry
To
whom
the duck, "
When
I
afiair,
and bare
am
;"
dead and
roasted
The brook may run with wine
for
aught I
care."
Line 3
21.
L, N.
22.
Bl. C. L.
is
in metre 19.
N. A. B.
I. J.
Note the diphthong
in
OMAR KHAYYAM.
17
ri
"
''
• ^
I-'
I
)\j^
j»j\>.
5lX/o^
.pUi
t--*i
j^
i^
r r
-^ir*
c:;^j
j^
^^^^^J ;^?"J
J^J (^^^
rr
mat dissolved •2o.
in scanning-.
L.
Meaning-,
Bl.,
Prosody 13.
4/^/-e5 ?iO//* Ic deluge.
C
THE QUATRAINS OF
18
24.
From doubt
A
to clear assurance
is
a breath,
breath from infidelity to faith
Oh, precious breath 'Tis all that life
enjoy
I
it
while you may,
can give, and then comes death.
25.
Ah
!
wheel of heaven to tyranny inclined,
'Twas
e'er
your wont to show yourself unkind
And, cruel earth,
if
they should cleave your
breast.
What
store of buried jewels they
would find
!
26.
My
life lasts
Sweeps
but a day or two, and fast
by, like torrent stream or desert blast,
Howbeit, of two days I take no heed,
The day
/,
to come,
U.
Bl. C. L.
2b.
Bl.
e.
N.
and that already
A
I. J.
C. L. N. A.
destiny, fortune.
past.
Sir
Wheel Thomas Browne I.
J.
'^
of heaven/^ talks of the
OMAR KHAYYAM.
19
To
Os*3 ^&:^^ *^^^ (j:j^^^^^
n
"wheel of tbiiigs/' 26. tive.
Bl. C. L.
Bl.
In
line 1 scan
N. A. B.
I. J.
khard hlyaz,
Bo
sih roza is
an adjec-
THE QUATKATNS OF
20
27.
That pearl
from a mine unknown to thee,
is
That ruby bears a stamp thou can'st not
The
tale of love
see,
some other tongue must tell.
All our conjectures are mere phantasy.
28.
Now
with
its
joyful prime
my
enchanting wine, and
I quaff
Cliide not at
wine
age list
is rife,
to
fife
for all its bitter taste,
Its bitterness sorts well
with
human
life
!
29.
O
soul
And
!
whose
daily
lot it is to bleed
with pain.
change of fortune to sustain,
Into this body wherefore didst thou come.
Seeing thou must at last go forth again ?
27.
Bl. L.
perhaps,
ya
real love of
{
N.
Kdni, Yd
tanhir.
God
differs
i
hatni.
Bl, Pros.
See note to No. 373.
7.
Or,
Meaning,
from the popular idea of
it.
Bl.
OMAR KHAYYAM.
21
rv
TA
Owi
28.
(j**^^ L,--^
Bl. C. L.
/j;-^
N. A. B.
the tashdid on jawdni, see 29.
Bl. C. L.
N. A.
^^?\;^^
I. J.
my
I. J.
(«\>.a3Co
ir^-h^
Bl. notes, "
Prosody,
Regarding
p. 11.^'
THE QUATRAINS OF
22
30.
To-day
is
thine to spend, but not to-morrow,
Counting on morrows breedetli naught but sorrow
Oh
squander not this breath that heaven
I
hath lent thee.
Nor make too sure another breath
to
borrow
31. 'Tis
labour lost thus to
Take thy good
Know
fortune,
all
doors to crawl,
and thy bad withal
for a surety each
must play
As from heaven's dice-box
his
fate's dice
game.
chance
to faU.
32.
This jug did once, like me, love's sorrows taste,
And bonds
of beauty's tresses once embraced,
This handle, which you see upon
Has many a time twined round a
30.
Bl. C.
'umrdrd. 31.
N. A. B.
BL, Prosody
Bl. C. L.
N. A.
I.
In Hne
4,
its side,
slender waist
scan
Ki hakip
11. I. J.
NaM,
the dots on dice.
OMAR KHAYYAM.
23
n
rr
^
y'
'61.
astam,
Bl. C. L. is
archaic.
N. A. Bl.,
B.
I.
J.
Prosody
^
Budasi, the perfect in 12.
THE QUATEAINS OF
24
33.
Days changed or
And on
to nights,
ere
you were born,
I,
business ever rolled the sky
its
See you tread gently on this dust, perchance
'Twas once the apple of some beauty's eye.
34.
Pagodas, just as mosques, are homes of prayer, 'Tis
prayer that church-bells chime unto the
air,
Yea, Church and Ka'ba, Rosary and Cross
Are all but divers tongues of world-wide prayer.
35.
X.
^ 'Twas writ
By
whatever was to
at first,
be,
pen, unheeding bliss or misery.
Yea, writ upon the tablet once for
To murmur
or resist
33.
C. L. N. A.
34.
Bl. C. L.
I,
is
J.
N. A.
I.
vanity.
Ni/idre, J.
Meaning, forms of faith are
all.
Yd
i
tankir.
Scan handdgiyast.
indifferent.
BI.
OMAR KHAYYAM. r
o---j^^
25
I
^i6\>
&j^j
jk^joo ^j6lll> &^^
&^^^^
&^
^
To
35.
and
C. L.
N. A. B.
resistless.
Alifi wasl.
Scan
I.
J.
bM
Meaning,
ast,
fate is heartless
dropping silent
Jk
,
and
THE QUATRAINS OF
26
36
There
a mystery I
is
Whicli to
My The
all,
know
full well,
good and bad,
I
cannot
tell
words are dark, but I cannot unfold
secrets of the " station "
where
I dwell.
37.
No base or light-weight
coins pass current here,
Of such a broom has swept our dwelling clear Forth from the tavern comes a
sage,
and
cries,
" Drink
!
for
ye
all
must
sleep
through ages
drear."
38.
With outward seeming we can cheat mankind, But
to God's will
The deepest
To balk
we can but be
wiles
my
resistless fate
36.
Bl. C. L,
37.
Bl
down with
L. N. us.
N. A.
T.
cunning
resigned e'er devised,
no way could
J.
find.
Hale, a state of ecstacy.
Meaning, Mollas'
fables will not
go
0:HAR KHAYYAM.
Oi;5CJ!>^3
38.
L. N.
l>o^
j^
27
Ijc*
Meaning", weakness of
^5^
human
pared to the strength of Divine decrees.
l^
rule com-
THE QUATRAINS OP
28
39. Is a friend faithless ? spurn
Upon trustworthy
as a foe.
foes respect bestow
Hold healing poison
And
him
for
an antidote,
baneful sweets for deadly eisel know.
40.
No
heart
there, but bleeds
is
when
torn from
Thee,
No
sight so clear but craves
And though
Thy
face to see
perchance Thou carest not for
them,
No
soul
is
there, but pines with care for Thee.
41.
Sobriety doth dry
up
all delight,
And drunkenness doth drown my right
There
is
;
a middle state,
it is
my
Not altogether drunk, nor sober 39.
mon
in
40.
sense out-
L. N.
life,
quite.
These gnomical epigrams are not com-
Khayyam. C. L. N.
A
I. J.
JigaVj the liver,
was
consi-
OMAR KHAYYAM.
^^
CI*
Oa^I
p
.
iij
JoC» Uai>
^j^ jj*.
lSJ^ OsiLs
CJj^
^^^^06\j^
O..Mjk>
29
Cjl-oJio (^^/^ j-^
-^-«i» Os**-/«
,
•
T^
^J?"
dered to be the seat of love. 41.
C.N.I.
golden mean.
Masil
:
scan mas f/i/d.
See Ecclesiastes,
vii.
The Epicurean
16, 17.
THE QUATRAINS OF
30
42.
Behold these cups
Can He who deigned
!
to
make them, In wanton freak
So many shapely
What love
ruin overtake them,
let
drives
feet
Him
break them
and hands and heads, to
make, what wrath to
?
Death's terrors spring from baseless phantasy,
Death
yields the tree of immortality
Since 'Isa breathed
new
Eternal death has washed
life its
into
my
hands of
soul,
me
44.
Like tulips in the Spring your cups
And, with a
tulip- cheeked
With joy your wine, or With some unlocked
lift
up,
companion, sup e'er this
azure wheel
for blast upset
your cup.
Pii/dlae, a cup. So Job, 42. C. N. A. B. I. J. " Thy hands have made me, yet thou dost destroy
me.'^
OMAR KHAYyA:M.
ciw-^
:t>^^ ^jj
^^ u^
31
^^^
Fr
â&#x20AC;¢>
(jl^
43.
ulfanob.
44.
L. N.
^jJi ^.>--:^ ^^ jl
^(J.!>J
G
Meaning-, the Sufi doctrine of ^^/l-a
See Gulshan C. L. N. A.
i
1. J.
Raz, p. 31.
6aV
THE QUATRAINS OF
32
45.
Pacts will not change to humour man's caprice, So vaunt not
human
powers, hut hold your
peace
Here must we
weighed down with grief
stay,
for this,
That we were horn so
late, so
soon decease.
46.
Khayyam why weep you that your !
'
i
[
life is
had
?
What hoots it thus to mourn ? Rather be glad. He that sins not can make no claim to mercy, Mercy was made
for sinners
â&#x20AC;&#x201D;he not sad.
47.
All mortal
To
Alas
!
45.
striving
Prosody
is
bounded by the
beyond man's sight
see
Yea
ken
!
bosom
earth's dark
't
were long
C. L.
N. A.
is
too frail;
his only
home;
to tell the doleful tale.
I.
J.
Meaning, the
against predestination. 13.
is all
veil.
Anh,
for
futility diiki.
of Bl.
OMAR KHAYYAM.
CJ;--^
Cil3i
<^*-'" ^
?
p
•
j*^
j6
\\
^^
i
46.
C. L. N. A. B.
47.
C. L. N. A. B.
ol &>
..:!>
AJL^S) Lf|;^j
^r^^^
u^
&jLw4«,jo
ulr^
*^
cir^j
See note on No. 130.
I. I.
33
J.
D
THE QUATEAINS OF
34
48.
my home, I have surveyed. my wit deep question made,
This faithless world, Yea, and with
all
But found no moon with
face so bright as
thine,
No
cypress in such stateliness arrayed.
49.
In synagogue and Hell's terrors
cloister,
mosque and
school,
and heaven's lures men's bosoms
rule,
But they who master
Sow not
empty
this
Allah's mysteries,
chafiP their
hearts to fool.
50.
You
see the world, but all
And
all
you
say,
Naught the
and
four
all
you see
you hear
is is
naught,
naught,
quarters of the mighty
earth.
The
secrets treasured in
48.
L. N.
49.
C. L. N. A. B.
I. J.
your chamber naught.
Meaning, souls re-absorbed
OMAR KHAYYAM.
35
-Pa
CLk*^\j
in the
CAM,^^
j)^ J^
jJJ Cl)^>
Divine essence have no concern with the material
heaven and 50.
^^^^
hell.
L. N.
Meaning",
all is illusion
(Maj/a).
THE QUATRAINS OF
36
51. I
dreamt a sage
said, "
? Can bloom ?
sleep
In
sleep
Wherefore
make
life
consume
pleasure's roses
Forgather not with death's twin-brother sleep,
Thou wilt have
enough within thy tomb
sleep
!"
52. If the heart
knew
life's
secrets here below,
At death 'twould know God's
secrets too, I
trow But,
if
you know naught
here, while
still
yourself,
To-morrow, stripped of self, what can you know ? 53.
On
that dread day,
when wrath
shall rend the
sky,
And
darkness dim the bright
I'll
"
seize the
Why
hast
stars'
Loved One by His
Thou doomed
galaxy,
skirt,
and
cry,
these guiltless ones
to die?"
51.
C. L. N. A. B.
I.
J.
So Homer, Kasignetos
thanatoio. 52.
ody, p.
C. L. 7.
N. A.
I.
In
line 2 scan lldhi.
Bl. Pros-
OMAR KHAYYAM.
37
f
63.
C.
L.
Note the aUf i hata
latj
N. A. I. J. wash in lines
Koran,
See 1
and
transposing the last vowel.
2.
Ixxxii.
1.
In line 4 scan Bl. Prosody, p.
ii.
THE QUATRAINS OF
38
54.
To knaves Thy
secret
To comprehend
it is
we must not
confide,
to fools denied,
See then to what hard case
Thou doomest
men,
Our hopes from one and
all
perforce
we
hide.
55.
Cupbearer
what though
!
blows here
fate's
betide us.
And
a safe resting-place be here denied us,
So long
as the bright
tween
We
wine-cup stands be-
us,
have the very Truth at hand to guide
us.
56.
Long time But then
in wine
my
and rose
business never
I took delight,
went aright
Since wine could not accomplish I
have abandoned and forsworn
54.
C. L.
N. A, B.
I.
There
is
it
my
desire,
quite.
a variation of this,
beginning- Asrdr ija/idn. 55.
C. L. N. A.
I.
In Hne 3 scan maydst.
Bl.
OMAR KHAYYAM.
OJib Job
(jl^j (jUij*
c*-l£> C,^\j ul4>
Prosody, Ibid,
56.
p.
13,
jj:> j^
39
A^ j^
(iT'^
j^
^•-l^
^
and note tashdid on Hahh dropped.
p. iv.
C. L. N. A.
I. J.
THE QUATRAINS OF
40
57.
my
Bring wine!
heart with dancing spirits
teems,
Wake
!
waking
fortune's
is
as fleeting
dreams
Quicksilver-like our days are swift of foot,
And
youthful
fire
subsides as torrent streams.
58.
Love's devotees, not Moslems here you see.
Not Solomons, but ants Here are but
No
faces
of
low degree
wan and
tattered rags,
store of Cairene cloth, or silk
have we.
59.
My My I
law
it is
in pleasure's paths to stray,
creed to shun the theologic fray
wedded Luck, and
She
said,
offered her a dower.
" I want none, so thy heart be gay."
57.
C. L. N. A.
58.
L. N.
I. J.
In
line 3 scan hedariyi.
For the stoiy of Solomon and the ants.
OMAR KHAYYA^I.
41
CA v::aa*j1
^^=>^ (jlA—/« J
\\
J^:>
(jUxjji
^jJi-i^
c-*.*<ai
-50 Ic
^&>jUb
0^
see
Koran, xxvii. 18.
59.
C. L. N. A.
I.
Kasah, linen made in Egypt. J.
THE QUATRAINS OF
42
60.
From mosque an Allah
!
and to church a
outcast,
me
of what clay didst thou form
foe.
so ?
Like sceptic monk, or ugly courtesan,
No
hopes have I above, no joys below.
61.
Men's
lusts,
like house-dogs,
still
the house
distress
With
clamour, barking for mere wantonness
Foxes are they, and sleep the sleep of hares Crafty as wolves, as tigers
pitiless.
62.
Yon
tbrf, fringing
the margent of the stream,
As down upon a cherub's
Or growth from dust
lip
might seem,
of buried tulip cheeks
;
Tread not that turf with scorn, or light esteem
C. L. N. A.
60.
metrum, %
mard
Bl.,
for ^il i
I.
Prosody
man
J. 9.
Ummed Line 2
rd, Yullers, pp.
is
has th
\
tashdid oh
in metre 17.
173 and 193.
Qil
43
OMAE KHAYYAM.
iZ^j
^a^-h'
^\
j^
Ow-*b v>iU
«3\i- ciiC-^
ca--£>
ir
L^^
'-^j
61. 62.
C. L. N. A. C. L.
I. J.
N. A.
I. J.
^'-^y
^o Lp'r
" Sleep of hares/' Jut/i)/
:
the
i/d
deceit.
of
Jiij/
hamzated because followed by another yd. Vullers,
is
p. 24.
THE QUATRAINS OF
44
63.
Hearts witli the light of love illumined well,
Whether
Have
in
mosque or synagogue they
thei7'
names written
Unvexed hy hopes
dwell,
in the hook of love,
of heaven or fears of hell.
64.
One draught
of wine outweighs the realm of
Tus,
Throne of Kohdd and crown of Kai Kawiis Sweeter are sighs that lovers heave at morn,
Than
all
the groanings zealot hreasts produce.
65.
Tbough Moslems
for
my
sins
condemn and
chide me,
Like heathens to Yea, I'll call
when
my
idol I confide
I perish of a
me
drunken bout,
on wine, whatever doom betide me.
Compare Rafiz, Ode 79: C. L. N. A. I. J. 63. " Wherever love is, there is the light of the Beloved's face."
OMAR KHAYYAM.
Z^t^ ^\ jj^ C^J\
46
J<js=^
{^^ J
IP
Ca.*-4^
u^^^ c^^==^ j V^
C^
-^
^)
U**^^
(J^ Joilj
C^^j J (^^ ilxTjl cu-Ia^ J (j^_j^ o^ _^
64.
C. L. N. A. I.
65.
L. N.
J.
Kaicus
is
d^^" J;
*^j6
aS'jOoj*>3
\i
J>
Js-«y
the old spelling.
See a variation of this below, No. 111.
THE QUATRAINS OF
46
66.
In drinking thus
To
riot,
No Is
it is
not
my
design
or transgress the law divine, to attain unconsciousness of self
!
the sole cause I drink
.
not,
it
Heaven
'tis
will he
to hell, so
men
declare,
but a foolish scare
empty
as this
none who love good drink
If
with wine.
67.
Drunkards are doomed Believe
me drunk
hand of mine. find entrance
there.
68.
^
'Tis
wrong, according to the
To drink
strict
Koran,
in Kajab, likewise in Sha'bdn,
God and the Prophet claim
those months as
theirs
Was Ramazan
then made for thirsty
66.
C. L. N. A.
T. J.
Perhaps
67.
C. L.
N. A.
I. J.
Liue 4
is
man ?
a hit at the Sufis.
in
metre 17.
OMAR KHAYYAM.
47
11
^^^UWMk
IV
c
«ju-^ (jljjo
68.
j\^3
C. L. N. A.
Ramazan
is
the
I. J.
J.i
The
Muhammadan
ui!^
«j:a—Jj5
point, of course,
Lent.
is
that
THE QUATRAINS OF
48
69.
Now Ramazan
is
come, no wine must flow,
Our simple pastimes we must now The wine we
liave
in store
forego,
we must
not
drink,
Nor on our
mistresses one kiss bestow.
70.
"What
is
the world
?
A
caravanserai,
A pied pavilion of night and day A feast whereat a thousand Jamsheds sat, A couch whereon a thousand Bahrams lay. ;
71.
Now
that your roses bloom with flowers of bliss,
To grasp your goblets be not Drink while you may
!
so remiss
Time
is
a treacherous
foe,
You may not
see another day like this.
Does &(ida mean the winter
69.
L. N.
70.
Bl. C. L. N,
A.
I. J.
Wdmdnda,
feast ?
"leavings.'
OMAR KHAYYAM.
49
JoU^ ^3;j>^ *>J^^^
&S"i.ib
ji
V
VI
71.
Bl. C. L.
the branch/
i.e.
N. A.
you are
I. still
J.
Bar
young-.
bar,
'
blooming, on
Bl.
E
THE QUATRAINS OF
50
72.
where Bahram held sway,
Here in
this palace,
The wild
roes drop their young, and tigers stray;
And
Now
that great hunter king
to the hunter death
is
â&#x20AC;&#x201D;ah! well a day
fallen a prey.
73.
Down fall the tears from skies enwrapt in gloom, Without this drink, the flowers could never bloom
As now So shall
these flowerets yield delight to me.
my
dust yield flowers,
â&#x20AC;&#x201D;God knows
for
whom. 74.
To-day
is
Friday, as the
Moslem
says,
Drink then from bowls served up in quick relays
common
Suppose on
days
you drink one
bowl.
To-day drink two, for 7-2.
N. A.
Bl. C. L.
73. Bl. C. L. N. A.
hul," meaning,
'
I
'tis
I. J.
I. J.
do not
the prince of days.
Baro:
see Bl., Pros. 11.
In line 4 ta
is
know whether/
'
the " ta
i
perhaps.^
tajd-
Bl.
OMAR KHAYYAM.
51
vr
vr
-^J
Oob
^
^\jf^j\
^^b ci
vF J!> Ijj^
74.
Bl. C. L.
N. A.
assembly/'' or Sabbath.
J*
I.
J.
^^^
^'^-^j/*^
Friday
is
the day " of
THE QUATKAINS OF
52
75.
The very wine a myriad forms
And
sustains,
of plants and
to take shapes
creatures
deigns
But deem not that Its
forms
may
essence ever dies,
its
perish, hut its self remains.
76. 'Tis
naught hut smoke
this people's fire doth
hear,
For
my
With I grasp
well-heing not a soul doth care hands, fate makes
men's
skirts,
me lift up
;
in despair,
hut find no succour there.
77.
This hosom friend, on
Seems
to clear
whom you
so rely,
wisdom's eyes an enemy
Choose not your friends
;
from this rude
multitude.
Their converse 75.
Bl. C. L.
bic form is
is
a plague
N. A.
hayawan
is
I.
J.
'tis
best to
On this Bl. notes
required by the meVe.^^
the Arabic plural, used as a singular.
fly.
''
The Ara-
And
8%iwar
Bl. Prosody 5.
OMAR KHAYYAil.
lI^Ioxs
C.^^^\
53
C--^^jo ui^j/0
vv
Wine means the divine "Noumenon." Gulshan i Rdz,
825.
76.
Bl. C. L.
N. A.
I. J.
Scan
77.
Bl. C. L.
N. A.
I. J.
The MSS. transpose the
lines.
tafifa.
THE QUATRAINS OF
54
78. foolish
one
moulded earth
this
!
is
This particoloured vault of heaven
Our
sojourn in this seat of
Is but one breath,
and what
is
naught,
is
naught;
and death
life
that but naught
?
79.
Some
A
wine, a Houri, (Houris
if
there be,)
green bank by a stream, with minstrelsy; Toil not to find a better Paradise,
If other Paradise indeed there be
!
80.
To the wine-house
saw the sage
I
repair.
Bearing a wine-cup, and a mat for prayer I said,
"O
Shaikh, what does this conduct
mean?" Said he, "
Go drink
N.
78.
Bl. L.
79.
Bl. C. L.
Shahl
N. A.
the world
!
1.
i
mujassam, J.
'
is
naught but
the earth/
Bl.
DozaM ifarsuda/ sai old
OMAE KHAYYAM.
55
VA
Ow^^^^^-14^ C-"â&#x20AC;&#x201D;*^ LT^^J^ *^^
^
A*
hell/ 80.
i.e.
vain things which create a hell for you.
N.
Bl.
THE QUATRAINS OP
56
81.
The Bulbul
to tlie garden
Viewed
cups, and roses smiling gay,
lily
winged his way,
Cried in ecstatic notes, "
You
live
your
life,
never will re-live this fleeting day."
82.
Thy body
is
The Sultan
When
a tent, where harbourage spirit
takes for one brief age
he departs, comes the tent-pitcher
death. Strikes
it,
and onward moves, another
stage.
83.
Khayyam, who long time
stitched the tents of
learning,
Has
fallen into a furnace,
and
lies
burning,
Death's shears have cut his thread of
life
asunder. Fate's brokers sell
him
off
with scorn and
spurning.
81.
N.
The MSS. have a
ginning, Bulbul p. 12.
dm.
Jam
.
.
.
variation .
rd.
of this,
be-
See Bl. Prosody,
OMAR KHAYYAM.
57
AT
Ar
82.
C. L. N. A.
in line 3, 'stage.''
83.
I.
J.
J/a»zi7, in line
EJumdye, a
C. L. N. A. B.
I.
J.
*tent.^
2/ lodging
;'
THE QUATKAINS OF
68
84.
In the sweet spring a grassy bank I sought,
And
thither wine,
and a
fair
Houri brought
And, though the people called
me
graceless
dog,
Gave not
to Paradise another thought
85.
Sweet
And
rose-ruddy wine in goblets gay,
sweet are lute and harp and roundelay
But 'Tis
is
for the zealot
sweet
when he
who
is
ignores the cup,
twenty leagues away
!
86. Life,
void of wine, and minstrels with their lutes,
And the soft murmurs of Trakian flutes, Were nothing worth 1 scan the world and :
see.
Save pleasure,
84.
life yields
C. L. N. A. B.
Bl. Prosody, p. 10.
I. J.
only bitter
fruits.
Batar, a contraction.
See
OMAR KHAYYAM.
59
Ac
A1
85. 86.
N. The MSS. have a variation L. N.
of this. NoteZ/^iW*.
See an answer to this in No. 97.
THE QUATRAINS OP
60
87.
Make
And
haste
!
soon must you quit this life below,
pass the veil, and Allah's secrets
Make
know
your pleasure while
haste to take
you may,
You wot not whence you come, nor whither
Depart we must
what hoots
!
To walk in vain
it
go.
then to be,
desires continually ?
Nay, but if heaven vouchsafe no place of rest,
What power
to cease our
wanderings have we
?
89.
To chant I live
wine's praises
is
my
daily task,
encompassed by cup, bowl and
Zealot
!
if
flask
reason be thy guide, then
know
That guide of me doth ofttimes guidance
87.
C. L. N. A.
88.
N.
89.
C. L. N. A.
In
I.
In
line 3 scan
line 3 scan Jdj/iffd. I. J.
In
line
ask.
nlddmyaz.
Bl., Prosody, p. 15.
1
scan maddalnyi
OMAR KHAYYAM.
61
AV
AA
d.*.^'X«
^
j-^
*^
r^ cl-*—a« i^uu**\
and compare Horace, " Edocet artes
;
Fecundi calices quern nonfecere diserium."
5
THE QUATRAINS OF
62
90.
men And
of morals
why
!
thus misjudge
Save weakness charms,
What
sins of
do ye defame.
me ?
am
I
not to blame.
the grape, and female
for
mine can any of ye name
?
91.
Who treads in passion's footsteps here A helpless pauper will depart, I trow Eemember who you
are,
below, ;
and whence you
come, Consider what you do, and whither go. 92.
Skies like a zone our weary lives enclose,
And from Hell
is
our tear-stained eyes a Jihun flows a
fire
;
enkindled of our griefs
Heaven but a moment's peace,
stolen
from our
woes.
90.
0. L. N. A.
C. L.
J.
This change of persons
Gladwin, Persian Rhetoric,
called Iltifdt.
91.
I.
N.
A..
I.
Khabarat
:
is
p. 56.
see BL, Prosody, p. v.
OMAR KHAYYAM.
92.
C. L. N. A. B.
of similes
is
I.
J.
called Tlrsi'a.
63
This balanced arrangement
Gladwin,
p. 5.
THE QUATEAINS OF
64
93. I
drown
My
soul
A
â&#x20AC;&#x201D;show me Thy clemency dark â&#x20AC;&#x201D; make me Thy light to see
in sin is
heaven that must be earned by painful works,
I call a
wage, not a
gift fair
and
free.
94.
Did He who made me fashion me
Or destine me Yet will
I
for
heaven ?
I
for hell,
cannot
not renounce cup, lute and love,
earthly cash for heavenly credit
Nor
tell.
sell.
95.
Erom right and left Saying,
But
By
if
this wine, this foe of
wine he the foe of holy
Allah, right
93.
the
"Renounce
the censors came and stood,
C. L.
hamza
N. A.
in
Prosody 11).
it is
good;"
faith.
to drink its blood
I. J.
Arabic words like razoJ drop
Persian, except with
For this hamza, ya
is
the izafat
:
(Bl,
often used, as here.
OMAR KHAYYAM.
'
y ^^j
^-^^
65
^-5joo
^^
.^
'^^'S c^lW^
91.
C. L. N. A. B.
after silent he.
95.
I.
In
Bl, Prosody,
C. L. N. A. B.
I. J.
v_iia] ^^^
line
^1
:y
4 the izdfai
is
dropped
p. 15.
See Koran,
ii.
187.
THE QUATEAINS OF
66
96.
The good and
evil
with man's nature blent,
The weal and woe that heaven's decrees have sent,
Impute them not
to
motions of the
Skies than thyself ten times
skies,
more impotent.
97.
Against death's arrows what are bucklers worth?
What
all
When
the I
pomps and
riches of the earth
?
survey the world, I see no good
But goodness,
all
beside
is
nothing worth.
98.
Weak Hold
souls,
who from the world cannot refrain,
life-long fellowship
with ruth and pain
Hearts free from worldly cares have store of bliss.
All others seeds of bitter
96.
Allah.
C. L. N. A.
I. J.
woe
Fate
is
contain.
merely the decree of
For the distinction between kaza and kadar, see
Pocock, Specimen Historic Arahuin,
p.
207.
OMAR KHAYYAM.
\
97.
N.
67
Jas> 2^^a:>\s &j;^
^ ^^
J^
&:^ J^j^
Os>j4-
*ioU
J5ji
Possibly written on the margin by some
pious reader as an answer to No. 86. 98.
b
L. N.
Tajrid, see Gulshan
i
Rdz, p.
8, n.
THE QUATEAINS OF
68
99.
He, in whose bosom wisdom's seed
To waste a
single day
is
sown,
was never known
;
Either he strives to work great Allah's will.
Or
else exalts the cup,
and works
his
own.
100.
When
My
Allah mixed
my
clay,
He knew
full
well
future acts, and could each one foretell
;
Without His will no act of mine was wrought then just to punish
Is it
me
in hell
?
101.
common days.
Ye,
who
Do
not on Eriday quit your drinking ways
cease not to drink on
Adopt my
creed,
and count
all
Be worshippers of God, and not 99.
C. L.
N. A. B.
I. J.
;
days the same, of days.
Tarahe, query,
tahhme?
giving a Kne in metre 23. 100.
destination,
A
Of
Moslem theory of preKhayyam might truly say, " Ten thousand
C. L.
N.
I.
the
OMAR
M
KHAYYA3I.
69
*
j<A>^j^^
(J^^ iJ^J v«jL j:> b
1*1 d.A^*,*-> z^**^ ^-^.-H^ "-r*!/**
CU-Jij
AJO^^
jj^ (J^^ ^ ^^
mortals, drowned in endless woe,
For
W€re compelled to do." 101.
L.N.
^lh(^^
In line 3 scan
j^a/(-w^.
doing"
what they
THE QUATKAINS OF
70
102. If grace be grace,
Adam
and Allah gracious
from Paradise
why
banished
Grace to poor sinners shown
is
be,
He ?
grace indeed;
In grace hard earned by works no grace I
see.
103.
Dame
Portune's smiles are full of guile, be-
ware
Her
!
scimitar
is
sharp to smite, take care
If e'er she drop a sweetmeat in thy 'Tis poisonous,
â&#x20AC;&#x201D;
mouth,
to swallow it forbear
104.
Wherever you see a rose or tulip bed.
Know that a mighty monarch's And where Be
blood was shed;
the violet rears her purple tuft.
sure a black-moled girl hath laid her head.
102.
N.
The tashdid of rabb
is
dropped.
Bl.,
Pro-
sody, p. iv.
103
C, L. A. B. I.
Hus/i contracted from
/losk.
OMAR KHAYYAM.
71
IT
r
104.
B. L.
beorinning:
The MSS. have
Ear khisU
hi.
a variation
of
this,
THE QUATRAINS OF
72
105.
Wine Cup
is
is
a melting ruby, cup
its
the body, and the soul
is
mine
;
wine;
These crystal goblets smile with ruddy wine
Like
that
tears,
blood of
wounded
hearts
enshrine.
106.
Drink wine
!
'tis life
etern,
and
travail's
meed,
Eruitage of youth, and balm of age's need 'Tis the glad
time of roses, wine and friends
Rejoice thy spirit
â&#x20AC;&#x201D;that
is life
indeed.
107.
Drink wine
!
long must you sleep within the
tomb, "Without a friend, or wife to cheer your gloom
Hear what
I say,
and
tell it
not again,
" Never again can withered tulips bloom."
105.
L. B.
106.
L. B.
There being no hafat aher ^drdn, ear
mast must agree with hang dm.
i
OMAR KHAYrMI. *i>
1
OwoW
cu^^
^jijJJi
^ifj^Vj
73
J
^W^
c^.....
?>
^^^^^ J^^ J^j^ 1
'V
CUaSClJ JJb\y^ ^if^j^ ^Ai'^^i^ 107.
C. A. B.
Oedipus Coloneus.
I. J.
This recalls the chorus in the
THE QUATRAINS OF
74
108.
They preach how sweet those Houri
brides
will he,
But
wine
I say
Hold
is
sweeter
and
fast this cash,
And shun
â&#x20AC;&#x201D;taste and see let that credit go.
the din of empty drums like me.
109.
Once and again
To teach I
my
soul did
me
implore,
her, if I might, the heavenly lore
bade her learn the Alif well by heart.
Who knows that letter well need learn no more. 110. I
came not hither of
And
go against
Cupbearer
!
my
my own freewill.
wish, a puppet
gird thy loins,
still;
and fetch some
wine;
To purge the
108.
109.
world's despite,
C. L. A. B.
B.
I. J.
Alif kafat,
Probably a quotation.
my
goblet
fill.
^itr/ nuptials/ the
One (God)
is
enough.
Hafiz (Ode 416) uses the same
OMAR KHAYYAM. ^
J
j^jo &xJ> (jU\
C*a4^
;j*>j
v.::*^^^
C<-^.i
I
expression
110.
:
'He who knows
C. L. A. B.
See note to No. 373.
I. J.
75
j^^^
jJL!>
^1
)y J'^ ij^ j*^^
I
the
'azme,
One knows alh' yd i tankir, or tans
if,
?
THE QUATEAINS OF
76
111.
How
long must
Beshrew
I
make
upon
bricks
the sea
?
this yain task of idolatry
Call not
One while
Khayydm
a denizen of hell
in heaven, and one in hell
is
he.
112.
Sweet
is
the breath of Spring to rose's face,
And thy sweet face adds charm to this fair place To-day
And
is
sweet, but yesterday
sad all mention of
its
is
sad,
parted grace.
113.
To-night pour wine, and sing a dulcet
And
I
upon thy
lips will
hang,
air,
fair
Yea, pour some wine as rosy as thy cheeks.
My mind is troubled like thy rufiSed hair. 111.
C. L. A. B. I. J.
Andar-lja, Bl., Prosody 12.
112.
C. L. A. B.
Khush
or hhush.
I. J.
Bl., Prosody, p. 12.
is
Guyi
pronounced lihash
is
generally written
OMAR KHAYYAM.
cu^S
(ji»y> ^5>y
\
I
I
ir
I
&r/ cu^ j^&S'^ij^
I
ir
^ with hamza and for the
113.
hamza B.
j/a,
77
but in some
^^
—
MSS. /a^Aa is substituted
[?].
Uoziyyi,
-^
See note to No. 28.
THE QUATRAINS OP
78
114.
Pen, tablet, heaven and hell I looked to see
Above the
At
skies,
all eternity
master sage instructed me,
last the
" Pen,
from
heaven and hell are
tablet,
all in thee."
115.
The
fruit of certitude he
The path that
cannot pluck,
leads thereto
who never
struck,
Nor ever shook the bough with strenuous hand; To-day
is lost
;
hope
for to-morrow's luck.
116.
Now spring- tide showers And
lively hearts
Por
And
'Isa's
trees
wend
its
foison on the land,
forth, a
joyous band,
breath wakes the dead earth to
gleam white with
flowers, like
life,
Musa's
hand.
114. "tablet.'''
115.
Allah writes his decrees with the " pen " on the
Koran^ L. B.
Ixviii. 1.
Lit.
See Gnlshan
i
Rdz,
"Consider to-morrow your
1, n.
first
day."
OMAR KHAYYUM.
79
MP
c^j:>
j^
1
IIG.
B.
j\4'i^
&^ ^\
P
Alluding to the life-giving breath of Jesus,
and the white hand of Moses. hkushi dastrase
{ya,
i
(Exodus,
iv. G).
Ba-
tankir), " an aid to joy/' i.e. Spring.
THE QUATRAINS OF
80
117.
Alas for that cold heart, which never glows
With
nor
love,
e'er that
charming madness
knows The
days love
No
with
misspent
redeeming
no
;
days are wasted half as
much
as those
118.
The zephyrs waft thy
My
heart,
and me,
Careless of
And
fragrance,
his master,
me he
and
takes
it
he forsakes
pants and leaps to thee,
thee his pattern and ensample
makes
119.
Drink wine
and then as
!
Mahmud
thou wilt
reign,
And
hear a music passing David's strain
Think not of past
Then
all
thy
life
117.
Bl. L. B.
118.
Bl. C. L.
bin Abul Khair.
on the
first.
:
or future, seize to-day,
will not be lived in vain.
Note wa omitted A.
I. J.
in line 2, Bl.
Also ascribed to
Abu
C. writes bu^i with two ^ds, and
The second yd seems
to be
^a
i
Sa'id
Aamza
batni or
OMA.R KHAYYAM.
I
81
|A
Ca3^j3 Liy
^ ^^ V^
?^ J^
in
tot \
tausifi,
^\
Jijb
though that
is
^^^
usual
Bl., Prosody, p. 11.
119.
Bl. C. L. A. I. J.
^^
AS'^jJa (^j;> \j
only before adjectives.
THE QUATRAINS OP
82
120.
Ten Powers, and nine made He,
And
spheres, eight heavens
planets seven, of six sides, as
we
see,
Five senses, and four elements, three
Two
worlds, but only one,
O
man,
souls,
like thee.
121.
Jewry hath seen a thousand prophets Sinai a thousand
How many
die,
Musas mount the sky
Caesars
Rome's proud forum
crossed
'Neath Kasra's dome
how many monarchs
lie!
122.
Gold breeds not
wit,
but to wit lacking bread
Earth's flowery carpet seems a 'Tis his full
purse that makes the rose to smile,
While empty-handed 120. of
A
summary
"Emanations,"
souls, T)e
L.
?'.
e.
violets
of the
Ak/itaram
(?)
hang the head.
Muhammadan
See Gulskan
vegetive, animal and
Anima.
dungeon bed
i
Rdz,
human,
also in
p.
doctrine
21.
Three
as in Aristotle's
Cambridge MS.
OMAR KHAYYAM.
oJi^
^j^^ cd^ j3 j>- JIp J Jo I
r
I
121.
L. L.
J.
Time
:ij>\
I
^^lSt^jIj^
122.
83
Js>o
&r
vj:,^jkjj\i3
rr
is lonjj
and
life
short.
Alludinf^ to the o-olden stamens of the rose.
I supply tiAi from the Cambtidij^e
MS.
THE QUATRAINS OF
84
123.
Heaven's wheel has made
full
many
a heart to
moan,
And many
a budding rose to earth has thrown
Plume thee not on thy youth and
;
lusty
strength,
Full
many
a
bud
is
blasted ere
'tis
blown.
124 to rule but "
Truth ?" not one.
What
lord
What
beings disobey His rule
is fit
?
not one.
All things that are are such as
And naught
is
He
decrees,
there beside beneath the sun.
125.
That azure coloured vault, and golden tray
Have
turned, and will turn yet for
And just
We
so we, impelled
come here In
for a while,
line 3
123.
L.
1'24.
C. L. A.
for the Deity.
I.
?,cdLn
many a day
by turns of
fate,
then pass away.
jawdni^di/
"The Truth ^Ms
the Sufi
Note tmhdid on llakk dropped.
name
OMAR KHAYYAM. f
c^^;>
Oli-^
C-.--^
125.
Bl. L.
Job
Bl.,
rr
&:ii£^li
^__^
Guzasht, " It
" Golden tray/' the Sim. Prosody, p. 11.
85
In
^^^^
d^\
is all
line
^ j^^^
over with 1
^
us.''
Bl.,
scan Idjdwardlyd.
THE QUATEAINS OF
86
126.
The Master did himself
Why
these vessels frame,
should he cast them out to scorn and
shame
?
he has made them
If
break them
well,
why
should he
?
Yea, though he marred them, they are not to blame. 127.
Kindness to friends and
No kindly
foes 'tis well to show,
heart can prove unkind, I trow
Harshness will alienate a bosom
And
kindness reconcile a deadly
:
friend,
foe.
128.
To
lover true,
Or
if
Or
what matters dark or
the loved one lie
silk,
on down or
fair ?
or sackcloth wear.
dust, or rise to
heaven
?
Yea, though she sink to hell, he'll seek her there.
126.
C. L. A.
I. J.
plural used as a singular.
In line 4 suwar Bl.,
Prosody,
is
p. 5.
an Arabic
OMAR KHAYYAM. ir
87
1
irv
c^^_5^ :iyf ^j^
QiU:>
J']
^^^^
irA
127.
L.
In line % scan neyMydsh.
128.
L.
Probably mystical.
b
THE QUATRAINS OF
88
129.
Full
many
a hill and vale I journeyed o'er
;
Journeyed through the world's wide quarters four,
But never heard
When
of pilgrim
who returned
once they go, they go to come no more.
130.
Wine-houses flourish through
this thirst of
mine,
Loads of remorse weigh down this hack of mine Yet,
if I
sinned not, what would mercy do
Mercy depends upon these
sins of
?
mine.
131.
Thy being is Thy
passion
the being of Another, is
the passion of Another.
Cover thy head, and think, and thou wilt see,
Thy hand
is
but the cover of Another.
129.
C. L. N. (in part) A.
I. J.
130.
C. Bl. L. A.
Bl. quotes similar senti-
I.
J.
ments from Nizami and Hafiz. attribute,
and
Mercy
is
God's highest
sin is required to call it forth.
OMAR KHAYYAM.
2lj
t^y^.j
tluijCj
0<k\
jb
&=^ jj^ij^
89
^Os^JolJ
C-^^^
(t**^ jl
&i^
fJ^^j
in
181.
Bl.
Meaning, God
only real agent.
yd
i batni.
Hasti digdr
is
the FiCil
i
â&#x20AC;&#x201D; another being
/lakiki,
hast,
the
with
THE QUATRAINS OF
90
132.
From
learning to the cup your bridle turn
All lore of world to come, save Kausar, spurn
Your turban pawn
for wine, or
To bind your brow, and
all
keep a shred
the remnant burn.
133.
See
!
from the world what profit have I gained ?
What
fruitage of
What
use
Jamshed's
is
crushed
What
my life in hand
retained
?
goblet, once
'tis
?
pleasure's torch,
when once
its
light has
waned ?
134
When life is What
spent, what's
sweet or
Come
drink
bitter, !
full
Balkh or Nishapore
when
many
a
the cup runs o'er
?
?
moon will wax and
wane In times 132.
to
N.
come, when we are here no more. The metre shows we must pronounce
" a portion/' not
tarfe^
wine in Paradise,
" a girdle."
tarafe^
Kausar, the river of
OMAR KHAYYAM. .
91
irr
>S^^Ui j^ J ^JO
CjlJ^S-
JxSl3 J^
irr
"
Vj^
>Jb
"^
O
^jl..i ^^ kIL^
^jj>'
^^*
4t<^
^V"
m^
irp
r^ &>j
j^^ ^
133.
L. N.
134.
C.
v>^^
s-*^
^^
^y^
Tarfbar hastan, "to reap advantage/
L.N. A.
B.
I. J.
THE QUATRAINS OF
92
135.
O
fair
!
whose cheeks checkmate red eglantine,
And draw
the
Chin
You
game with
those fair maids of
;
played one glance against the king of Babil
And
took his pawns, and knights, and rooks,
and queen. 136.
caravan
Life's
is
hastening on
its
way
;
Brood not on troubles of the coming day,
But
And
fill
the wine-cup, ere sweet night be gone,
snatch a pleasant moment, while you may.
137.
He, who the world's foundations erst did
Doth bruise
full
And many Doth
many
a
a ruby lip and
coffin in the earth,
135.
L. B.
136.
C. L.
dark night.
bosom day by
musky
lay.
day,
tress
and shroud with
clay.
For Bdbil L. reads Mail.
N. A. B.
Bl.
I.
J.
The "rinds" loved a
OMAR KHAYYAM.
>^Jo
^^
Oli^
93
y J^O ji
cijj
i
in
3 ,o.5o^ V—M^
its'
i
,
&]lo
,^
.
Ji.jO
irv
2\^ '^:^i^^
cill:^^
^
cj:V^j_5 J-*^
3I4J Ci)l>
137.
J^^j^
C. L. N. A.
^
&iU J
I. J.
c\^5^^ ^^^
S-^
^j<«j
So Job, '^s
jW*^
J^^ j^ it
good unto
thee that thou shouldest oppress, that thou shouldest despise the
work of thine hands
?
"
THE QUATRAINS OF
94
138.
Be not beguiled by world's foolish ones,
insidious wiles
;
ye know her tricks and guiles
Your precious
lifetime cast not to the winds
Haste to seek wine, and court a sweetheart's smiles.
139.
Comrades
Make
this
And,
I pray you, physic
!
wan amber
if I die,
And frame my
me with wine,
face like rubies shine,
use wine to wash coffin
my
corpse,
out of planks of vine
140.
When And
Allah yoked the coursers of the sun,
launched the Pleiades their race to run,
My
lot
was
fixed in fate's high chancery
Then why blame me
for
wrong that
fate has
done? 138.
N.
139.
C. L.
N. A. B.
" attractor of straw."
Lumsden,
ii.
259.
I.
Rui/
KahraU, i
â&#x20AC;&#x201D;
"
amber,"
literally
izdfat before the epithet.
95
OMAR KHAYYAM.
U
140.
J<A?^^
C. L. N. A.
I. J.
^
read mai for in.
2^
^j^
Also ascribed to Afzul Kasbi.
Mushtarlyyo, see BL, Prosody,
MSS.
j*y»
See No.
p. 11. 144..
In
line 3
some
THE QUATRAINS OF
96
141.
Ah And
seasoned wine oft
1
clumsiest
And
falls to
workmen own
Turki maids,
fit
rawest
fools,
the finest tools;
to delight
men's hearts,
Lavish their smiles on beardless boys in schools
142.
Whilom, ere youth's conceit had waned, methought
Answers
to all
But now, grown t
My
life is
problems I had wrought
life's
spent,
;
old and wise, too late I see
and
all
my
lore
is
naught.
143.
They, who of prayer-mats make
such great
display,
Are
fools to bear hypocrisy's
Strange
They
!
hard sway;
under cover of this saintly show
live like heathen,
and their
faith betray.
141.
N. So Hafiz, 'If that Turki maid of Shiraz/
142.
N.
143.
C. L. N. A.
[C. A.
and
I.
I.
give another version of
In line
2,
etc.
this.]
note the arrange-
OMAR KHAYYAM. If
I
^>yjjj^ CJ^ ^^
ment There
of the prepositions ha ... is
97
^^
^y^
dar, BL, Prosody 13. a proverb, " The Devil lives iu Mecca and
Medinah."
.
THE QUATRAINS OF
98
To him, who would Let pious "
To
men
call
his sins extenuate,
this verse reiterate,
God's prescience the cause of sin
In wisdom's purview
is
but
folly's prate."
145.
He brought me Prom I
life
live,
and
I felt surprise,
I gather but a dark surmise,
go against
Why
hither,
my
why go,
will
;
â&#x20AC;&#x201D;thus, why I come,
are all dark mysteries.
146.
\
When
I recall
Eire burns Yet,
my grievous
sins to
mind,
my breast, and tears my vision blind
when
a slave repents,
is it
not meet
His lord should pardon, and again be kind
144'.
L. N.
145.
C. L. N. A.
146.
L. N.
Sa/d,
In
''
?
of no account."
line 2, az sar
guzarad means
'^
drops
OMAR KHAYYAM.
99
o
LT-
2y
J^^
j^ ^^^=^^
^jj^ ^j:^
3^..:uLc
e;>^^
^^ ^j3
(j^
Jo^
j^
eyes/-*
and in
This change of meaning
line 4, is
(^j^T
^3^
c^^j^^ ^sy
jj^
^j^j^'} J^-y^ from the
^!
^^ r^>
^_^ ^
2s
jc^=6
^^ r^^^^
"remits the penalty.
called Tajnis.
THE QUATRAINS OP
100
147.
They
whose
at
whole world stands
lore the
amazed, thoughts, like Bordk, to heaven are
Whose high
raised,
know Thee in vain, and like heaven's
Strive to
wheel Their heads are turning, and their hrains are dazed. 148.
Allah hath promised wine in Paradise,
Why
then should wine on earth be deemed a vice?
An Arab Eor that
in his cups cut
sole cause
Hamzah's
girths,
was drink declared
a vice.
149.
Now Of
of old joys
all old friends
And that wine
naught but the name but wine new, but
Por save the cup, what 147.
C.
L.
N. A.
Muhammad made 148.
L. N.
his
we
still
is left,
are bereft,
cleave to the cup,
single joy is left ?
Borak,
the
steed
on which
famous nocturnal ascent to heaven.
Nicolas says this refers to an event
OMAR KHAYYAM.
I
â&#x20AC;¢tr^
Fa
ir^ '^^
LT^
101
"^J" J
LS'^^^'^
o
which occured 149.
to
Hamzah, a
L. N. B.
In
relation of
line 2 scan 7nai/i.
Muhammad.
THE QUATRAINS OF
102
150.
The world
will last long after
Has passed away,
yea,
and
Khayyam's fame
his very
name
;
Aforetime we were not, and none did heed.
When we are dead and gone, 'twill be the same. 151.
The sages who have compassed
sea
and land,
Their secret to search out, and understand,
My mind
misgives
me
The scheme on which
if
they ever solve
this universe is planned.
152.
Ah
wealth takes wings, and leaves our hands
!
all bare,
And
death's rough hands delight our hearts to
tear
And from
the nether world let none escape,
To bring us news of the poor pilgrims 150. Bl.,
N.
The contraction bud
Prosody 13.
151.
C. L.
N. A.
I.
for
bud
is
there.
archaic,
OMAR KHAYYAM.
103
1-0
Id
Jo 35-^
tjl^j^^
^^jiwAi^
J JJ\ J
lor
J^ CD^
li^^
^^^^ Js>^ C-*--*^ jj
Lf^j\ ^^J, S^ \^\^\
152.
C. L.
N. A.
preceding
it, is
long.
In
I.
not treated as an ^///"
/
'^
line 3 the
2t'a*/,
J^\J
^j^
Alif in az we
is
hence sam, the syllable
THE QUATRAINS OP
104
153. 'Tis passing strange, those titled
Pind their own
lives a
burden
noblemen
sore,
but
They meet with poorer men, not
when
slaves to
sense,
They
scarcely deign to reckon
them
as
men.
154.
The wheel on
high,
still
busied with despite,
Will ne'er unloose a wretch from his sad plight
But when
it
lights
upon a smitten
heart,
Straightway essays another blow to smite.
155.
Now is the volume of my youth outworn, And all my spring-tide blossoms rent and torn. Ah, bird of youth
!
I
marked not when you
came.
Nor when you
153.
C. L.
fled,
N.A.I.
and
me
left
thus forlorn.
In Hne 4 scan Adamesha.
See
Bl., Prosody, p. xii. Section xxix.
154.
C. L. N. A. I.
â&#x20AC;&#x201D;Note
ra separated from
its
OMAR KHAYYAM.
105
o
^b
^b
Joi
ills'
^b
»^
\s^jb
66
vXi»
^J' J^\
noun by intervening155.
C. L. N. A.
^
genitives. I.
solving the diphthong.
In
sS
J>1 Jo
iV>y
Vullers, Section 207.
line
4 scan kaydmad,
dis-
THE QUATHAINS OF
106
156.
These
fools,
Think they
And
by dint of ignorance most in
wisdom
glibly do they
Whoever
is not, like
all
crass,
mankind surpass
damn
;
as infidel,
themselves, an ass.
157.
be the wine-house thronged with
Still
its
glad
choir,
And
Pharisaic skirts burnt
Still
up with
fire
be those tattered frocks, and azure robes
Trod under
feet of revellers in the mire.
158.
Why
toil
ye to ensue illusions vain,
And good Ye And,
or evil of the world attain?
rise like
like
156. shall die
N.
Zamzam,
or the fount of
life,
them, in earth's bosom sink again. So Job,
with you."
"Ye
are the people,
and wisdom
Probably addressed to the 'Ulama.
OMAR KHAYYAM.
J±^^
(jli-^^ ,^_^o^ ^\
107
i^ (ji>lwj^
Cv
I
oUs^ ^^ j
157.
C. L. N. A. J.
DA
^J
^J^j
Hafiz (Ode V.) speaks of the
blue robes of certain Darvishes, as a 158.
C. L.
N. A.
I.
&^^ jT
mark
of hypocrisy.
THE QUATRAINS OF
108
159. Till the
No
Eriend pours his wine to glad
kisses to
They
say,
my *'
face will
my heart,
heaven impart
Repent in time ;" but how repent,
my hard heart?
Ere Allah's grace hath softened
160.
When
I
So that
am I
dead, take
be a caution unto
And knead me Use
me
me and
me
grind
small,
all.
into clay with wine,
to stop the wine-jar's
mouth
and then withal.
161.
What though Doth
the sky with
close us in so that
its
blue canopy
we cannot
see,
In the etern Cupbearer's wine, methinks,
There
float a
159.
mend
his
160.
myriad bubbles
C. L. N. A.
I.
Meaning",
like to
man
ways without Divine grace. C. L. N. A.
I. J.
is
me.
powerless to
OMAR KHAYYAM.
a^l
^\
(OJ5_5
v>j^ j<!>
f^^
v>JjL> ^^=9
J^*-
V^
^^A^
3^_^
161. Bl.,
N.
Prosody,
p. 247.
^W j3
^
&^
^
CiJl>-
109
JOj3
&S^
>^ &^j3
1],
cjj.>.
^_^ ^^^ i^y^
^j>
i^j>-
^^\
i'-i^
d^\>
^L>
JO
c;^^
For the taslulid on sdkh/)/i p.
Ooo^S"
in line 4, see
and Lumsden, Graninoar^
vol.
ii.,
THE QUATRAINS OF
110
162.
Take heart
While
And
Long
!
stars
in the
weary tomb
you'll
lie,
keep countless watches in the sky,
see your ashes
moulded into
bricks,
To build another's house and turrets high.
163.
Glad hearts, who seek not notoriety,
Nor
flaunt in gold and silken bravery,
Haunt not this ruined But wing
earth like gloomy owls,
their way, Simurgh-like, to the sky.
164.
Wine's power
fs
known
to wine-bibbers alone. 'tis
never shown
blame not them who never
felt its force,
To narrow heads and hearts I
For,
till
162.
they
feel
L. N.
line 1 note izafat
it,
how can
C. A. and
dropped
I.
split
it
be known?
this into two.
after silent he.
In
HI
OMAR KHAYYAM.
•^^ ^r^
^J ifj'3y. J'J^ <Xl3 L-J^
JaJ>b
(j\l«-/c
c;V^
&^3^-^
^i^];>-
;^J'^
^^^ Cw^jjb
163.
C. L, N. A.
164.
C. N. A.
I.
I. J.
THE QUATRAINS OF
112
165.
Needs must the tavern-haunter bathe in wine,
Por none can make a tarnished name
Go
me wine, for none can now restore
bring
!
sheen to this soiled
Its pristine
to shine
veil of
mine.
166. 1 wasted life in hope, yet gathered not
In
all
my
life
Now my Till I
of happiness one jot
fear is that life
may not
have taken vengeance on
my
endure, lot
167'
Be very wary
And on
in the soul's domain,
the world's affairs your lips refrain
Be, as
it
were, sans tongue, sans ear, sans eye,
While tongue, and
165.
;
C. L.
ears,
N. A. B.
and eyes you
I.
In
still
line 3 scan
dissolving the letter of prolongation
ya
retain.
masturii/i
OMAE KHAYYAM.
113
1.10
I
n
nv
1G6.
C. L.
line 3, note the
167.
L. N.
In N. A. I. Eozgdrc, "some time." madd of An dropped. Bl. ^ Prosody, p. 1 1
lU
THE QUATKAINS OP
168.
Let him rejoice
A
little
who has
a loaf of bread,
nest wherein to lay his head,
Is slave to
In truth his
man
none, and no lot is
slaves for him,
wondrous well
bested.
169.
What
adds
my
Or how can
service to
sin of
Thy majesty?
mine dishonour Thee ?
pardon, then, and punish not, I j
Thou 'rt slow
to wrath,
know
and prone to clemency.
i
170.
Hands, such as mine, that handle bowls of wine, 'Twere shame to book and pulpit to confine; Zealot! thou'rt dry, and I
am
moist with
drink,
Yea, far too moist to catch that
168.
C. L. N. A.
I.
169.
C. L.
N. A.
I.
170.
L. N.
fire of
thine
Note wa omitted.
I follow Nicolas in taking mani as a
OMAR KHAYYAM. .
115
Ma
possessive pronoun, ''mine," though such a word is not mentioned in any grammar or dictionary. It occurs again in No. 478.
THE QUATRAINS OF
116
171.
Whoso
aspires to gain a rose-cheeked
fair,
Sharp pricks from fortune's thorns must learn to bear.
See
till
!
this
comb was
never dared to touch
It
cleft
my
by cruel
cuts,
lady's hair.
172.
Por ever may
And my
hands on wine be stayed,
heart pant for some fair Houri maid
say, "
They
my
May
Allah aid thee to repent
!
I could not, e'en with Allah's aid
Repent
173.
(
Soon
Of
all
shall I go,
my
Alas
there die with
!
C.
fate deplored,
precious pearls not one
To which these 171.
by time and
fools
L. N. A.
I.
fit
me
is
bored
a thousand truths
audience ne'er accord.
Lyttleton expresses a similar
sentiment. 172.
C. L. N. A. B.
I. J.
Note the conjunctive pro-
OMAR KHAYYAM.
»X1j
^l^ j<>^
\3
s^
117
S.!^
j6U» j^
ivr
^-^ ^^ LT^y^^J^ joy o>yJ &^=> jj^^
^^ (V-^ 3U:i
noun
a?» separated
173.
C. L.
^
from
N. A.
and hekhiradiyyi,
I.
its
noun, Bl., Prosody,
p. xiii.
For the tashdids on maniyiji
see Bl., Prosody, p. 11.
THE QUATRAINS OF
118
174 To-day
The
how sweetly
rains have terre
And "
breathes the temperate
air,
newly laved the parched par-
;
Bulbuls cry in notes of ecstacy,
Thou too,
pallid rose, our
wine must share !"
175.
Ere you succumb to shocks of mortal pain,
The rosy
You Your
grape-juice from your wine- cup drain.
are not gold, that, hidden in the earth.
friends should care to dig
you up again
176.
My
coming brought no
Nor does
my
profit to the sky,
going swell
its
majesty
Coming and going put me Ear never heard 174. Bl.;
L. N. B.
Prosody,
175.
p. 12.
C. L.
their wherefore nor their
why.
Note hhwarcl rhyming with gard.
The waw,
N. A. B.
imperative, /armay.
to a stand,
1. J.
Bl.,
of course, does not count,
Note the old form of the
Prosody,
p. 13.
OMAR KHAYYAM.
:>^ Job ^^
176. for
C. L.
N. A. B.
dmadanam, which
similar lines in his
I.
i6
J.
jij
In
will not scan.
poem on
119
^
line
:ÂťU^9
4 read dmadan
Voltaire has some
the Lisbon earthquake.
THE QUATRAINS OF
120
177.
The heavenly Sage, whose wit exceeds compare, Counteth each vein, and numbereth every hair
Men you may cheat by hypocritic arts, But how cheat Him to whom all hearts are bare ?
178.
Ah And !
wine lends wings to many a weary wight, ladies' faces bright
beauty spots to
All
Eamazan
I
have not drunk a drop, Bairam's blessed night
Thrice welcome then,
179.
All night in deep bewilderment I fret,
With tear-drops big I cannot
How
can
it
fill
my
as pearls
cranium with wine,
hold wine,
N. A.
177.
C. L.
178.
C. L. N. A.
my breast is wet
when
'tis
thus upset
?
I. J. I.
Bairam, the feast on the 1st
OMAR KHAYYAM. ,
I
121
vv
IVA
^^ Jlr^ ^^
*
Shawwal,
after
Ramazan. In
^^'^ s-^-^ cij^
line 2,
khirad seems wrong,
the rhyme would suggest khar o ? 179.
C. L. N.
A.
I.
Note tashdid of durr dropped.
THE QUATRAINS OF
122
180.
To prayer and All
my
Alas
My
when my
fasting
desire I surely !
my
purity
is
lieart inclined,
hoped to find
stained with wine,
prayers are wasted like a breath of wind.
181.
I worship rose-red cheeks with heart and soul,
my
I suffer not I
Or
hand
make each e'er
my
to quit the bowl,
part of
me
his function do,
parts be swallowed in the Whole.
182.
This worldly love of yours
is
counterfeit,
And, like a half-spent blaze, lacks light and heat True love
his,
is
who
for days,
months and
years,
Rests
not,
nor
sleeps,
nor craves
for
drink
or meat.
180.
C. L.
N. A.
line 4, note izafat
181.
I.
In
line 2, scan
dropped after
C. L. N. A.
I.
hulUyam.
In
silent he.
Line 4 alludes to reabsorption
OMAR KHAYYAM.
123
|A.
vX^
J^U
(^y:>'
^^J^^ J^=V
in the Divine essence. A;m^/
ij^j
C^JLT-
J J,U^ ^XjL
^ U^
Note juzioiyam, and tashdid of
dropped.
182.
L. N. B.
Cjlj
Line 3
is
in
metre 17.
THE QUATEAINS OF
124
183.
Why
spend
life
in vainglorious essay
All Being and Not-being to survey ?
Since Death
is
ever pressing at your heels,
'Tis best to drink or
dream your
life
away.
184.
Some hanker
after that vain
phantasy
Of Houris, feigned in Paradise But,
when
the veil
is lifted,
to be
they will find
How far they are from Thee, how far from Thee
185.
In Paradise, they tell us, Houris dwell.
And
fountains run with wine and oxymel:
If these
Surely 183. i.e.
'tis
be lawful in the world to come. right to love
C. L.
N. A.
I. J.
In
them here
as well.
line 2, scan joay?.
Being,
the Deity, the only real existence, and Not-being,
OMAR KHAYYAM.
125
lAr
^
"
^
|A0
the nonentity in which His attributes are reflected.
Gulshan 184.
i
Kdz,
p.
See
14.
C. L. N. A. I.
185.
C. L. N. A.
I. J.
THE QUATRAINS OF
126
186.
A
draught of wine would make a mountain dance,
Base
Wine
A
who
the churl
is
is
looks at wine askance
a soul our bodies to inspire,
truce to this vain talk of temperance!
187.
Oft doth
my
soul her prisoned state bemoan.
Her earth-born comate she would
And
quit, did
Upbear her
foot
fain disown,
not the stirrup of the law
from dashing on the
stone.
188.
The moon Alas, our
of
Ramazan
is risen,
see!
wine must henceforth banished be
Well on Sha'bdn's !
To keep me drunk 186.
C.L.N.
187.
N.
myself, were
A.
last
till
day I'll drink enough
Bairam's jubilee.
I.
Meaning, 'I would make it
away
with
not for " the Almighty's canon 'gainst
OMAR KHAYYAM.
127
Jo.^=9
'^
I
jo\ Ci^JuJ ^j^aJj
Jo Jo
cIIa-IS"
Oo,:^j^
G
JsJkff-
AV
^j:>
1
(^* J:i &S^
&^
AA
(jUa/oj alo &^
{J\y^
|*I^J0
\^ 2^V j^
5:\>
<,I.«...x)
^Hy
^^ J^ CjUa-o,
(^
jJOO
self-slaughter/'
188.
C. L,
N. A.
I.
Note wa omitted
ascribed to Jalal 'Asad Bardi.
ia line 2.
Also
THE QUATRAINS OF
128
189.
From
life
we draw now
now
wine,
dregs to
drink,
Now
flaunt in
and now in
silk,
tatters shrink;
Such changes wisdom holds of
To those who stand on
slight account
death's appalling brink
190.
What
sage the eternal tangle e'er unravelled,
Or one
Erom
And
beyond
short step
his nature travelled?
pupils to the masters turn your eyes,
each mother's son alike
see,
is
gravelled.
191.
Crave not of worldly sweets to take your
Nor wait on turns Be of
They
of fortune, good or
fill,
ill;
light heart, as are the skies above,
roll
a round or two, and then
189.
N.
190.
C. L.
N. A. B.
the genitive following
its
I.
In
noun.
rd put after " impotence is
line 1, note 'IJz
.
.
.
.
lie still.
OMAR KHAYYAM.
^j:> &S"lX^\^
^1413
in the
191.
term
(Jj^
hand of each/^
the limits of his
l^\jo
129
^JtAC'
cL^j^ &r
;^
^l^'O^ (^^XiSO
" Beyond his nature/'
i.e.
beyond
own thought.
C. L. N. A. B.
I.
Tlie skies
have their allotted
like you, yet do not distress themselves.
K
THE QUATRAINS OF
130
192.
What
eye can pierce the veil of God's decrees,
Or read the
riddle of earth's destinies?
Pondered have
But
still
am
I for years threescore
baffled
and
ten,
by these mysteries. 193.
They
say,
when
the last trump shall sound
its knell,
Our Friend
will sternly judge,
Can aught but good from come? Compose your trembling
and doom to
hell.
perfect goodness
hearts,
't
will all
be
well.
194.
Drink wine to root up metaphysic weeds,
And tangle of the Do not forswear
two-and-seventy creeds; that wondrous alchemy,
'Twill turn to gold, and cure a thousand needs. 192.
C. L.
N. A.
I.
So Job, "The thunder of his
power who can understand?" C. L. N. A. I. J. 193. 194.
C. L. N. A. B.
I.
Juzi, {?)juzaz.
Muhammad
said,
"My
OMAR KHAYYAM. \
vXl!> 2>lfel
JJl> ^^3j5
131
^ r
LT^
&A3LJJ
5
;?f^:^
J^^"^ J5
C-*-l5C> ^^^JU
Mr
.^
vMl^s-
J-^^^ C^-Jls- S^ ^ti\Jji^
w
people shall be divided into seventy-three sects,
all
which, save one, shall have their portion in the
fire."
Pocock, Specimen 210.
of
THE QUATRAINS OF
132
195.
Though drink is wrong, take you drink,
And who you
whom
care with
are that drink, and what
you
drink
And
drink at will,
for,
these
points
three
observed,
Who
but the very wise can ever drink
?
196.
To drain a gallon beaker
I design,
Yea, two great beakers, brimmed with richest
wine
;
Old faith and reason thrice will
Then take
I divorce,
to wife the daughter of the vine.
197.
True
Eor
I drink wine, like I
know Allah
Before time was,
And who am 195.
C. L.
every
of sense,
will not take offence
;
He knew that I should drink,
I to thwart
N. A. B.
the subject of wine.
man
I.
A
His prescience
?
hit at the casuistry
on
OMAR KHAYYAM.
133
1^6
^jy^- s^s>
Jiy
196.
Koran, 197.
C. ii.
>1
ISr.
b^ j^ljJic s^
J^^ J
^-c ^?"
A.
I.
A
C. L.
K A. B.
py::^*
triple divorce
230. I.
2l£_jTj
is
^
irrevocable.
THE QUATRAINS OF
134
198.
Rich men, who take
to drink, the world defy
With shameless
and
my
Place in
riot,
as heggars die
ruby pipe some emerald hemp,
'Twill do as well to blind care's serpent eye.
199.
These
fools
have never burnt the midnight
In deep research, nor do they ever
To
step
oil
toil
beyond themselves, but dress them
fine,
And
plot of credit others to despoil.
200.
When
false
dawn
grey
line.
streaks the east with cold
Pour in your cups the pure blood of the vine
The truth, they say, This
is
198.
tastes bitter in the
a token that the " Truth" C. L. N. A.
Scan
I.
af'ai/l.
is
mouth,
wine.
The emerald
is
supposed to have the virtue of blinding serpents. 199.
C. L.
takes this
7/a
N. A.
Shame chand : Vullers
I.
to beyo.
i
fauJdr
;
and Lumsden
says the presence of this letter, between a
(p.
253)
(ii.
269)
noun and
its
OMAR KHAYYAM.
V"
jj* >>^
»
(i*"
135
/'
^jl>^* 9
U
to
^"^j J»5 ^&iU P^.j ^j^j
J.^ ^IS ViXJc^
(^^j^
^^frS'
SJ<>c\
r
attribute, dispenses
C. L. N. A.
before sunrise.
t.jols»"
Shaniii/1, I.
J.
6^\^:J>
o*—S'ji
•
with the izdfat
the izdfat, and scan 200.
d^-^ij^ J
j^
(?).
But why not add
?
False dawn, the faint light
THE QUATRAINS OF
136
201.
Now is the time earth decks her greenest bowers, And trees, like Musa's hand, grow white with flowers
As
were at
't
breath the plants revive,
'Isa's
While clouds brim
o'er, like
tearful eyes, with
showers. 202.
burden not thyself with drudgery,
Lord of white
and red gold to be
silver
But feast with
friends, ere this
warm
breath
of thine
Be
and earthworms
chilled in death,
feast
on
thee.
203.
The showers of
grape-juice,
which cupbearers
pour,
Quench fires of grief
in
Praise be to Allah,
To heal 201.
sore hearts,
C. L.
20a.
N.
who hath
and
N. A. B.
written without the alif
many a sad heart's core
i
I.
spirits'
sent this
health restore
Musa and
maksur.
balm
Bl.,
'Isa are often
Prosody
3.
OMAR KHAYYAM.
JoOuLfei^
203.
bahhak.
L-^-i->- (^Is:***
C. L. N. A. B.
Didayi garm^
dtishi {Alifi
wad).
137
I. '
lu
line
1
^^-l^Jij
some MSS. read
eyes of anguish/
Scan garm
THE QUATRAINS OF
138
204.
Can
alien Pharisees
Like
us,
Thy
intimates,
Thou say'st, "All Say that
Thy kindness
tell,
who nigh Thee
dwell
?
sinners will I burn with fire."
we know Thee
to strangers,
too well.
205.
comrades dear, when hither ye repair In times to come, communion sweet to share,
While the cupbearer pours your old Magh wine, Call poor
Khayydm
to mind,
and breathe a
prayer.
206.
For me heaven's sphere no music ever made,
Nor yet with, soothing voice
my
If e'er I found brief respite
Back
204.
to woe's thrall I
was
fears allayed
from
my
woes,
at once betrayed.
N.
205. L. N. B. Mdyl.
The second ya
is
the
ya i hatni.
OMAR KHAYYAM.
139
o
O^JiJ<^ ^-a l^Jo \y^)i
206.
C. L. N. A.
I.
ij^
THE QUATRAINS OF
140
207.
Sooner with half a loaf contented be, \
And water from Than Or
lord
it
to another
a broken crock, like me,
over one poor fellow-man,
bow
the vassal knee.
208.
While Moon and Venus in the sky
None
O One
shall see
shall dwell,
aught red grape-juice to excel
foolish publicans,
what can you buy
half so precious as the goods
you
sell ?
209.
They who by The rank
genius,
and by power of brain,
of man's enlighteners attain,
Not even they emerge from this dark But
tell
207.
their dreams,
C. L.
after silent he. self."
N. A.
Kam
I.
and In
fall
Vullers, p. 254.
asleep again.
line 2, note izafat
az khude,
night,
" one
less
dropped
than your-
OMAR KHAYYAM. -v
r
Jiy
Job )^ Lf:^^
r
Jo jJi
141
•
^^^
jl pS'
A
^b^ J J"^ ^-^
&^=:6\ji
j^
£^ 3^
Jo Jji u-jU'^^
£08.
C. L. N. A. B.
209.
C. L.
N. A.
I.
J^-*^==*
I.
J.
Fismaye,
ya,
i
tanhir.
THE QUATRAINS OP
142
210.
At dawn, when dews bedeck the
And
violets their
tulip's face,
heavy heads abase,
I love to see the roses' folded buds,
With
petals closed against the winds' disgrace.
211.
Like as the skies rain
And
meads with
eglantine,
from out this jug of
violet hue,
sprinkle all the
Right
so,
down sweet jessamine.
I pour in lily cups this rosy wine.
212.
Ah
thou hast snared
!
this head,
though white
as snow,
Which
oft
has vowed the wine-cup to forego
And wrecked
the mansion long resolve did
build.
And
rent the vesture penitence did sew
210.
L. B.
211.
B.
Here read mavi, with one
because the metre requires a word
ijd,
and kasra,
of only two consonants,
and two short vowels, of the wazn ma/d.
OMAR KHAYYAM.
143
ri
:ijo
A^*^
^^
r
212.
B.
Nahicl
is
survival from the time
Prosody 17.
cijj ^^^^
^^
j^
ir
often written nahiz, probably a
when
dais were dotted.
BL,
THE QUATRAINS OF
144
213. I
am
not one
whom
Life's terrors all
This
life,
that
Death doth much dismay,
Death's terrors far outweigh;
Heaven hath
lent
me
for
a
while,
I will pay back,
when
it is
time to pay.
214 The
stars,
who
dwell on heaven's exalted stage,
BafEe the wise diviners of our age
Take heed, hold These augurs
fast the
rope of mother wit.
all distrust their
own
presage.
215.
The people who the heavenly world adorn,
Who come each night, and go away each morn, Now on Heaven's skirt, and now in earth's deep pouch.
While Allah
lives, shall
213.
C. L. A. B.
214.
L. B.
I.
aye anew be born
B. reads nim for
A hit at the
astrologers.
Hm in
line 2.
OMAR KHAYYAM. r
Oo)
\r
^^ ^os-
r
145
j^
^^
(ji
IP
no
JO^y^^ o:^\
215.
Bezaye.
L. B.
jt>:^
^y^^ eJJi
^3^ J ^jj
Earth's pouch,
L. reads didaye.
&fe
i.e.
Both
J
l^iT
^.^
" beneath the earth."
reading's are probablr
wrong-.
L
THE QUATRAINS OF
146
216. Slaves of vain
Who
toil at
wisdom and philosophy,
Being and Nonentity,
Parching your brains
till
they are like dry
grapes,
Be
wise in time, and drink grape-juice, like
me
217. Sense, seeking happiness, bids us pursue
All present joys, and present griefs eschew;
She
says,
we
are not as the
mow
Which, when they
it
meadow
grass,
down, springs up
anew. 218.
Kow Ramazdn And
is past,
Shawwdl comes back.
and song and joy no more we lack
feast
The wine-skin
carriers
throng the streets and
cry,
"Here comes the porter with his precious pack." The vanity
216.
B.
217.
C. L. A. B.
malisur followed
of learning-.
by another
hamzaied (Lumsden,
GoT/id,
I. J.
i.
29
ya, is in ;
from goyidan.
Ya
i
Persian words always
Vullers, p. 24)
;
and
this
OMAR KHAYYAM. r
OOJ^ jXX^ J
147
n
^yBS' ^j.Mi\
&fe
[^\
^^
r
^ji>j3
.v^IjI
a<T JU=hamza mar,
i
mahur
is
(A
^4^i>^
&^=6^ &rj^\
C^ c-^ s^ ^^^
pronounced
^e.
Ibrahim^
Gram-
p. 24.
218.
which
B.
I incline to read j)us/it bast for pus/it pits///,
I do not understand.
THE QUATRAINS OF
148
219.
My
comrades
all
are gone
;
Death, deadly
foe,
Has caught them one by one, and trampled low They shared
life's feast,
and drank
its
wine
with me.
But
lost their heads,
and dropped a while ago.
220.
Those hypocrites,
all
know so
well,
who
lurk
In streets to beg their bread, and will not work,
Claim to be
No
Shiblis
saints, like Shibli
are they,
and Junaid,
though well known in
Karkh! 221.
When
the great Founder moulded
He mixed much
baser metal with
me
my
of old.
gold
Better or fairer I can never be
Than
I first issued
from his heavenly mould.
219.
C. L. A.
I.
Quoted by Badauni,
220.
C. L. A.
I.
L. reads hahahna namacl, but the
line
will
metre
9.
not scan with that reading*.
A
saint called
Ma'ruf
i
ii.
159.
Line 4
is
in
Karkhi, " the famed
OMAR KHAYYAM.
oojJi c>w-^ ul^a
J^ LT^ J^
<^^
J=^'
^Ir* ^^^^
149
S?^
J-^
^^^
rri
one of Karkh,"
is
mentioned in the Nafahdt ul
Karkh was a suburb 221.
C. L. A.
I.
of Bagdad.
Um
THE QUATRAINS OF
150
222.
The joyous
souls
who
And
who
in the
saints
Are lost
ONE
quaff potations deep,
at sea alike,
only wakes,
all
mosques sad vigils keep. and find no shore,
others are asleep.
223.
Notbeing's water served to
And on my
heart grief's
And blown am And
my
last
I like
mix
fire
my
clay,
doth ever prey.
wind about the world,
crumbling earth is swept away.
224.
Small gains to learning on this earth accrue,
They pluck life's fruitage, learning who eschew Take pattern by the
And then
fools
who
learning shun,
perchance shall fortune smile on you.
222.
L. B.
223.
L.
one quatrain
One,
i.e.
the Deity.
This introduction of the four elements in is
called
Mutazddd.
Gladwin, p. 60,
OMAR KHAYYAM.
^1 j^
j3\
&^i^
c*
.^!>
^jo
161
ed.1^^
rrr
"i;^^ U ^^^ 224.
C. L. A.
from bud.
I.
A-iU;
Bu contracted from
&S'^
\3
buwad, as bud
THE QUATRAINS OF
152
225.
When
the fair soul this mansion doth vacate,
Each element assumes
And Is
all
its
primal
the silken furniture of
state, life
then dismantled by the blows of
fate.
226.
These people string their beads
of
learned
lumber,
And
tell of
Allah stories without number
But never So wag the
solve the riddle of the skies,
chin,
and get them back to slumber.
227.
These folk are
asses,
laden with conceit,
And glittering drums, that empty sounds repeat
And humble slaves are they of name and fame. Acquire a name, and,
lo
!
they kiss thy
Abr^sham
feet.
Hdtim
225.
C. L. A.
226.
Possibly a hit at the Mutakallamin, or scholastic
theologians.
I.
tab', like
tab'.
OMAR KHAYYAM.
j^
f-H;^^
163
jV ?^j j^
^y» 3^(J
j^jj
cir^^
^^
j^
rn J0ai-w4 ^3t«
v>ol jj*>^-*il
Si\
C. L. A.
227.
;'
*^v>JO &S' (JTj^
I.
Bd
Lumsden,
ii.
afsos
259.
compare, pur mae in
its' 14.5^
(j3^ (^1
^
ulxo J &U-i^
is
and hence hliardn the noun,
the izdfai. glitter
C^J"*^
&^
b (j)^
^^ u^>. ^'S
v>jl
Tihabar,
.:>^^^=u^
No
^\j>
{^J^
an epithet, qualified
Pur 179.
by
masTCala
like it, '
ha
takes
full
of
THE QUATRAINS OP
154
228.
On
the dread day of final scrutiny
Thou
wilt be rated
Get wisdom and
by thy quality fair qualities to-day,
For, as thou art, requited wilt
thou
be.
229.
Many
And
fine heads, like bowls, the Brazier
thus his
He
set
Which
own
made,
similitude portrayed
one upside down above our heads,
keeps us
all
continually afraid.
230.
My
true condition I
may thus
explain
In two short verses, which the whole contain "
Erom love
to
Thee
I
now lay down my
In hope Thy love will raise 228.
C. L. A.
I.
229.
C. L. A.
I.
Kdnsa
is
me up again."
" One upside down,^'
also spelled kdsa.
life,
i.e.
the sky.
OMAR KHAYYAM.
155
rrA
230.
C.
stands for ya
L. i
A.
I.
tankir.
Scan
icdJcVdy'i.
Here
-^awiza
THE QUATRAINS OF
156
231.
The
heart, like tapers, takes at beauty's eyes
A flame, And
and
lives
beauty
is
by that whereby
dies
it
a flame where hearts, like
moths, Offer themselves a burning sacrifice.
232.
To please the righteous
life itself
And, though they tread
me
Men
say, "
I
sell.
down, never rebel;
Inform us what and where
is
hell?" Ill
company
will
make
this earth a hell.
233.
The sun doth smite the And, Khosrau Arise,
like, his
and drink
!
roofs with Orient ray.
wine-red sheen display
the herald of the
Uplifts his voice, and cries, "
231.
L.
the metre
drink to-day !"
Metre Ramal, No. 50.
syllable is short. is like
See Bl., Prosody,
dawn
p.
In
line 3 the first
43.
In this form
Horace's " Miserarum est"
etc.
OMAR KHAYYAM.
167
rri
f-pf.
l)
^j^ u:w^ (j^^
^ 0*1^
rrr
^
»<
232.
C. L. A.
I.
233.
C. L. A.
I. J.
O f
fi
O f
"^
Also ascribed to Hafiz.
THE QUATRAINS OP
158
234.
Comrades
!
when
e'er
ye meet together here,
Eecall your friend to mind, and drop a tear
And when
the
wine-cups
circling
reach
his seat,
Pray turn one upside down
his dust to cheer.
235.
That
grace and favour
meant
at
the
first,
what
it ?
That lavishing of joy and peace, what meant
But now thy purpose
What
is
to grieve
did I do to cause this
meant
my
it?
heart
;
change? what
it ?
236.
These hypocrites, who build on saintly show, Treating the body as the
spirit's foe,
If they will shut their
mouths with
lime,
like jars,
My jar
of grape-juice I will then forego.
234.
B.
235.
B.
A variation
of No. 205. So Job, " He multiplieth
without cause."
my wounds
OMAR KHAYYAM.
159
rro
L. B.
2S6. sense. (line 4)
B. reads arra, of which I can
Bar fark niham, '1 '
on their mouths.*
will
make no
put aside/ bar
fark
THE QUATRAINS OF
160
237.
come, and run their eager race,
Many have
Striving for pleasures, luxuries, or place,
And
quaffed their wine, and
now
all silent
lie,
Enfolded in their parent earth's embrace.
238.
Then, when the good reap
fruits of labours
past,
My hapless If good,
lot
may
with drunkards will be cast I be
If bad, find grace
numbered with the
and mercy with the
first,
last.
239.
Of happy turns of fortune take your
fill,
Seek pleasure's couch, or wine-cup, as you will; Allah regards not
if
you
So take your pleasure, be 237.
sin,
it
or saint
good or
it,
ill.
C. L. A. I.
238.
C. L. A.
239.
C.
L.
T.
N.
A
I.
J.
Alluding to the Eadis,
OMAR KHAYYAM.
161
rrA
jsV^ jci^
y^^^
c:)ll^\
j^ \^
(jlij Jo i^
S\ e)x)_^
^b
J*^
jj
J^O ^>^ j^Jj J'i^J a^^ U:^ V^ ^^^ ji <
" These are in heaven, and Allah regards not their
and these in See Gnhhan
hell, i
sius,
and Allah regards not their good works/'
Rat,
p. 55.
H
THE QUATRAINS OP
162
240.
Heaven
And
multiplies our sorrows day
grants no joys
does not take
it
unborn could know the
If those
by day,
away
ills
we
bear,
What think you, would they rather come or stay ?
241.
"Why ponder thus the future
And jade Cast
to foresee,
thy brain to vain perplexity
off
?
thy care, leave Allah's plans to him,
He formed them
all
without consulting thee.
242.
The tenants Nescient of
of the tombs to dust decay,
self,
and
all
beside are they
Their sundered atoms float about the world.
Like mirage clouds, until the judgment-day.
UO. for
C. L. N. A.
I. J.
Music/'
21].
C. L. N. A.
I.
J.
This recalls Byron's, " Stanzas
OMAR KHAYYAM.
163
r^
rF
j^
JJ\ JjI
^^J^
^
^ j:>^J^
n^r
J 242. skardb,
\^^
J3J
C. L.
\S
N. A.
s^ r
j^cI. J.
In
line
and change the order of the
4 some lines.
i\ c:/^^
MSS.
read
THE QUATRAINS OF
164
243. soul
!
lay
up
all
earthly goods in store,
Thy mead with pleasure's flowerets spangle o'er;
And know
'tis
as dew, that decks the
all
flowers
Eor one short night, and then
is
seen no
more
2M. Heed not the Sunna, nor the law If to the poor his portion
And
you
divine
assign,
never injure one, nor yet abuse,
1 guarantee
you heaven, and now some wine
!
245.
Vexed by
this
wheel of things, that pets the
base.
My
sorrow-laden
life
drags on apace
Like rosebud, from the storm I wrap
And
blood-spots on
243.
my
C. L. N. A. I. J.
me close,
heart, like tulip, trace. There are several variations
of this.
244.
'"There
C. L. N. A. B. is
I.
J.
See
Koran,
ii.
172
:
no piety in turning your faces to the east or
OMAR KHAYYAM.
j^ s3^J\
C^
^r-^
U^?"
J^
bj*^ <^}^ ^^
^ ^j^
r-/^
>,:>
uir^
J p^
Cii^^ J^ ^ ul4=- ^^4
west, but he
is
pious
who
165
N.
J^
b
&^ ^jf^
believeth in
disburseth his wealth to the needy/' etc. 245.
^^b
God .... and
THE QUATRAINS OP
166
246.
Youth
the time to pay court to the vine,
is
To quaff the cup, with
A flood
revellers to recline
of water once laid waste the earth.
Hence learn
to lay
you waste with floods of wine.
247.
The world
is
baffled in its search for Thee,
Wealth cannot
find Thee, no, nor poverty
Thou'rt very near us, but our ears are deaf,
Our eyes
are blinded that
we may
not see
!
248.
Take care you never hold a drinking bout
With an He'll
And
ill-tempered, ill-conditioned lout
make
a vile disturbance
vile apologies
246.
C. N. A.
247.
N.
I.
all
night long.
next day, no doubt.
J.
So Hafiz, Ode 355 (Brockhaus)
:
" How can our eyes behold Thee, as Thou
art
?
"
OMAR KHAYYAM.
jl3.
4
^JjL»u.>
^b
248.
and
>J\
C. L. N. A.
in line
J cij^ v>^
^ I. J.
4 Khwdhii/dsh.
i6
In
i:>^
167
^<siL^
Ij
jy^ jl4^3
line 3 scan badmasihjd,
THE QUATEAINS OF
168
249.
The
starry aspects are not all benign
Why toil To Only
then after vain
;
and pine
desires,
lade thyself with load of fortune's boons, to drop
it
with this
life
of thine
?
250.
O
comrades
Pledge
all
here
!
is filtered
wine,
come drink
your charming sweethearts, as you
drink 'Tis the grape's blood,
and
this is
what
it
says,
"
To you
I dedicate
my
life-blood
I
drink
!
251.
Are you depressed ? then take oibang one grain.
Of rosy grape-juice take one pint or twain Sufis,
you
Then go and 249.
C. L.
250.
C. L.
251.
N.
say,
must not take
eat the pebbles
N. A.
I. J.
N. A.
I. J.
In
lines 1
off"
;
this or that,
the plain
and 2 scan ^aJcJawaJci and md-
OMAR
j^^ ^j J^ ^V
"^
^
j^ ^ &y-
na/('i, aA;
^i^^
y
(i^^-'"^^
y
J^ j^> ^>
being the diminutive, and ya the ya
displacing the izafat: narcotic,
^5-^^
y
r^
168
KHAYYAjVr.
made
of hemp.
Lumsden,
ii.
269
(?).
i
tanMr,
Bang^ a
THE QUATRAINS OF
170
252. I
saw a busy potter by the way
Kneading with might and main a lump of clay And, I
lo
!
the clay cried, "Use
;
me gently, pray,
was a man myself but yesterday I"
253.
Oh
wine
!
is
richer than the realm of Jam,
More fragrant than the food
of
Miriam
Sweeter are sighs that drunkards heave at
morn Than
strains of
Bu
Sa'id
and Bin Adham.
254. (
Deep There
in the rondure of the heavenly blue, is
a cup, concealed from mortals' view,
Which all must drink in turn; But drink
when
it
boldly,
252.
C. L.
N. A. B.
253.
C. L. N. A. I. J.
Ibrahim Bin
Adham
I. J.
it
sigh not then,
comes
to
you
Hal, ecstacy.
Abu
Sa'id
Abu^ Khair and
are both mentioned in the
Nafahdt
OMAR KHAYYAM.
171
For
ror
ul-Uns. 'Miriam's food/
See Koran, xix. 24.
izdfat dropped after silent he.
254.
C. L. A.
I. J.
Juwr,
'
a bumper.'
Note
THE QUATRAINS OF
172
255.
Though you should
live to four, or forty score,
Go hence you must,
as all have gone before
Then, be you king, or beggar of the They'll rate you all the same, no less,
streets,
no more.
256. If
you seek Him, abandon child and wife,
Arise,
and sever
all
these ties to
life
All these are bonds to check you on your course. Arise,
and cut these bonds, as with a
knife.
257.
O
heart
Why
!
this
should
world
its
is
empty
but a fleeting show, griefs distress
Bow down, and bear thy Will not unwrite
255.
L.
256.
L. B.
fate,
i
Rdz,
1.
?
the eternal pen
its roll for thee,
So Gulslian
thee so
I trow
944.
OMAR KHAYYAM.
^V^
o Joy
V^
^ c^
^\^>T ^;^
^jjj>
cjjy
Juo
(jrjj ^^
173
^u4^
^3
^:iy
^J
&^,^^
0^
b
rov
3l>^
£j
257.
L. N. B.
Lri)^
writes his decrees.
f^y ^-^>
The pen ' '
is
^
cir^^
that with which Allah
THE QUATRAINS OP
174
258.
Who To
went
e'er returned of all that
tell of
hefore,
that long road they travel o'er
Leave naught undone of what you have
Por when you
go,
you
will return
?
to do,
no more.
259.
Dark wheel Like
!
how many
Mahmud
lovers thou hast slain,
and Aydz,
inhumane
Come, let us drink, thou gran test not two lives,
When
one
is
we
spent,
find
it
not again.
260. Illustrious Prophet
!
whom
all
kings ohey,
When is our darkness lightened by wine's ray ? On Sunday, Monday, Tuesday, Wednesday, Thursday, Friday, and Saturday, both night and day
258.
C. N. L. A.
259.
L. N.
and Ayaz
I. J.
Amadaye, ya
tanMr.
i
Malimud, the celebrated king of Ghazni,
his favourite.
Scan wdydz
{alif i
wad).
OMAR KHAYYAM.
J^
C5JJJ^
j^J
5
^y
175
LT^J^
J^J
^*^^ ^'^^
^.r^ j1>^
»^
260.
C. L. N. A.
I. J.
dropped in scanning. See
Bl.,
The Jim Prosody,
•
in
panjshamha
p. 10.
is
In line 4
note silent he in shauha scaned long as well as short.
THE QUATRAINS OF
176
261.
O
turn away those roguisli eyes of thine
Be
still
!
Thou
seek not
my
say'st, "
Look
peace to undermine not."
I
might
as well
essay
To
slant
my
goblet,
and not
spill
my
wine.
262.
In taverns better far commune with Thee,
Than pray first
'Tis
in mosques,
and
and
last of all
fail
Thy
face to see
Thy creatures Thou
Thine to burn, and Thine to cherish
me
263.
To
wise and worthy
men
your
life
devote,
But from the worthless keep your walk remote Dare
to take poison
But from a
fool refuse
Line
an antidote.
a proverb denoting an impossibility.
261.
N.
262.
C. L. N. A. B.
4,
from a sage's hand,
I.
J.
This
is
clearly
an address
OMAR KHAYYAM. r 1
o
o
nr
nr
to the Deity.
263.
L. N.
Line 2
is
in
metre 17.
THE QUATRAINS OP
178
264. I fiew here, as a bird
Up
to a higher nest
from the
my
wild, in
aim
course to frame
who knows the way,
But, finding here no guide
same door where through
Fly out by the
I
came. 265.
He binds us in resistless Nature's chain, And yet bids us our natures to restrain Between these counter
rules
we stand
per-
plexed, "
Hold the
jar slant, but all the wine retain."
266.
They go away, and none
To teach
is
seen returning,
that other world's recondite learning
be
not
'Twill
shown
for
dull
mechanic
prayers,
For prayer
is
naught without true heartfelt
yearning.
264.
265.
Brooke
C. L. N. A. L. in
N.
In
I.
J.
line
3
scan
ndliydsh.
"Mustapha"; Ward's English
So Lord
Poets,
i.
370.
OMAR KHAYYAM.
r
2GH.
C. L. N. A.
I.
179
ri
The formal prayers
of
Moslems
are rather ascriptions of praise, and repetitions of texts,
than petitions.
THE QUATRAINS OF
180
267.
Go
to
Thy
!
Cast dust on those deaf skies,
orisons
To
and bootless prayers, and learn and hover round the
quaff the cup,
Of all who
who spurn
fair
go, did ever one return?
268.
Though Khayyam strings no
pearls of righteous
deeds.
Nor sweeps from
off
his soul sin's
noisome
weeds,
Yet
will
he not despair of heavenly grace,
Seeing that one as two he ne'er misreads.
269.
Again
And
to tavern
is
repair,
say "Adieu" to the five hours of prayer
Where'er we
We
haunts do we
see a long-necked flask of wine,
elongate our necks that wine to share.
207.
C. L.
N. A. B.
I. J.
268.
C. L. N. A. B.
I. J.
the central doctrine of Islam.
An
answer to the
last.
Tauhid, or Unitarianism,
So Hafiz, Ode 465.
OMAR KHATyAM.
j\s>\
eJU
(jl^s^ ei^)il
181
^
j^ jj
nA J-Syb
269.
JLsuJ>
C. L. N. A. B.
" Allah akbar,"
I.
'JL/ZS^'^
Jn^
^
TaUir, the formula
J.
saying which the mind should be abstracted from worldly thoughts hence " renunciation/' in
;
Nicolas.
THE QUATRAINS OF
182
270.
We are but
chessmen, destined,
it is
That great chess player, Heaven,
moves us on
It
And then
life's
in death's
plain,
to entertain
chess-board to and
;
fro,
box shuts up again.
271.
You 'Tis
ask what long to
'Tis
And
is this life
tell,
so frail, so vain,
yet will I
make
plain
it
;
but a breath blown from the vasty deeps,
then blown back to those again
same deeps
!
272.
To-day to heights of rapture have I soared. Yea, and with drunken Maglis pure wine adored; I
am become
beside myself, and rest
In that pure temple,
"Am
Hahihati, see Bl., Prosody
270.
L. N. B.
271.
C. L. N. A. I. J.
Deeps,
i. e.
not I your Lord ?"
Some MSS.
the ocean of Not-being-.
3.
read
naksh.
OMAR KHAYYAM.
jb eJj ei^
^wXP
183
jjjJ^^
^^
rvi
rvr
C. L. N. A.
272.
words
to
I.
J.
Alasto birabbilmm, Allah's
Adam's sons: Koran,
Ode 43 (Brockhaus).
vii.
171.
So in Hafiz,
THE QUATRAINS OF
184
273.
My
queen (long
may she
live to
vex her slave !)
To-day a token of affection gave, Darting a kind glance from her eyes, she passed.
And
"Do
said,
good and cast
it
on the wave!'*
274 I
put
my lips
to the cup, for I did yearn
The hidden cause of length
He "
leaned his
Drink
!
for,
of days to learn
mine, and whispered low,
lip to
once gone, you never will return."
275.
We lay in the Thou
said'st,
and
cloak of Naught, asleep and
"Awake!
taste the world's
still.
good
ill;"
Here we are puzzled by Thy strange command.
From
slanted jars
273.
your i
L.
love.
tanliir.
N.
no
single drop to
Meaning, hope not
spill.
for a
return to
Nekuyey, " a good act," ya conjunctive and ya Vullers, p. 250.
OMAR KHAYYAM.
^^
274.
.^
^
^jaS >»(^
C. L. A. B.
I.
..
iCJi:^
J.
186
..V
^JS' fJ>==^
Some MSS.
j^
give line 4
differently.
275. 183.
L.
Naught,
i.e.
Not-being.
See note to No.
THE QUATRAINS OP
186
276.
O Thou who know'st the secret thoughts of all,
'
!
'
Grant '
who
In time of sorest need
me
aidest
all,
my
repentance, and accept
O Thou who
dost accept the pleas of
plea,
all
277. I
saw a bird perched on the walls of
Tiis,
Before him lay the skull of Kai Kawiis,
And thus Thy drums
he made his moan, "Alas, poor king! are hushed, thy
larums have rung
truce."
278.
Ask not the chances of the time
And
for the past,
'tis
to be,
vanished, as you see
This ready-money breath set
down
as gain.
Future and past concern not you or me.
276.
C. L. N. A.
277.
C. L. N.
A
I. J.
Tiis
Note tashdid on rabb dropped.
was near Nishapur.
OMAR
KHAYYAJtf.
187
rvi
rvv
at
rvA
^wjo* ^"-^^ >!
278.
C. L.
after silent he.
N. A.
I.
J.
i'>
In
y^
O^^^j
&?^ jj
line 1 note izdfat
Compare Horace's Ode
dropped
to Leuconoe.
THE QUATRAmS OF
188
279.
"What launched that golden orb his course to run,
What wrecks
his firm foundations,
when
'tis
done,
No man
of science ever weighed with scales,
Nor made assay with touchstone,
no, not one
280. I
pray thee to
Cast
ofi'
This Sell
my
counsel lend thine ear.
this false hypocrisy's veneer life
moment
a
is,
the next
not eternity for earthly gear
time,
all !
281.
Ofttimes I plead
My
my
foolishness to Thee,
heart contracted with perplexity
I gird
me
;
with the Magian zone, and
For shame so poor a Musulman to The vanity
279.
L.
280.
C. L. N. A. B.
noun, as before.
why ?
be.
of science. I.
Note rd separated from
Vullers, p. 173.
its
OMAR KHAYYAM.
189
jj*)Ui ^j^LiL^ :^j,^,j<N iJJs*:^
281.
C. L. N. A.
dissolving the long ya.
I.
J.
In
line
1
scan nadamyi,
THE QUATRAINS OP
190
282.
Khayyam!
And
still
rejoice that
wine you
still
can pour,
the charms of tulip cheeks adore
;
You'll soon not be, rejoice then that you are,
Think how 'twould be in case you were no
more
!
283.
Once, in a potter's shop, a company
Of cups
And "
in converse did I chance to see,
lo
!
one
lifted
up
his voice,
and
cried,
Who made, who sells, who buys this crockery ? 284.
Last night, as I reeled from the tavern door, I
saw a
sage,
I said, "
who
a great wine-jug bore;
Shaikh, have you no
shame?"
Said he,
"Allah hath boundless mercy in his store."
282.
C. L. N. A. B.
283.
C. L.
N. A. B.
284.
C. L.
N. A.
I.
J.
I. J.
I.
J.
Men's speculations.
Sar mast, a compound,
OMAR KHAYYAM.
191
TaT
o^y c/l^ (ji>U
jb^
c^-:> j(^>T ^^j^
ci-^ j^
(j^
&^^l£:>i
Tap
hence izdfat omitted. _ya)
followed by yd.
«
Saboyey, hamza (for conjunctive
tankir.
See Lumsden,
ii.
269.
THE QUATRAINS OF
192
285. Life's fount I,
is
wine, Khizer
like Elias, find it 'Tis
where
I
its
guardian,
can
sustenance for heart and spirit too,
Allah himself calls wine " a boon to man."
286.
Though wine
is
banned, yet drink, for ever
drink
By day and
night, with strains of music drink
!
Where'er thou lightest on a cup of wine, Spill just
one drop, and take the
rest,
and
drink
287.
Although the creeds number some seventythree, I hold with
What Thou'rt
285.
none but that of loving Thee
matter all
we
C. L.
faith, unfaith, obedience, sin?
need, the rest
N. A.
discovered the water of 286.
C. L.
N. A.
I.
J.
is
Koran,
vanity.
ii.
216.
Elias
life.
I.
J.
To
spill
a drop
is
a sign
OMAR KHAYYAM.
C*'ly^ Lr=tJL)
^^J
J^
193
CiT*
f^^^
TAv
M
of liberality. 287.
N.
Nicolas.
See note on Quatrain 191.
are indifferent.
See Gulshan
i
Forms
liaz, p. 83.
O
of
tailli
THE QUATEAINS OF
194
288. Tell
As
one by one
for
my
scanty virtues o'er;
sins, forgive
my faults
Let not
By
my
them by
kindle
Thy wrath
Muhammad's tomb,
blest
the score to flame
forgive
once
more 289.
Grieve not at coming
And what
you
can't defeat
far-sighted person goes to
Cheer up
Your fate
ill,
meet
bear not about a world of
!
is fixed,
it,
it ?
grief,
and grieving will not cheat
it.
290.
There
is
a chalice
With tokens
made with wit profound,
of the Maker's favour crowned
Yet the world's Potter takes
And
dashes
288.
it
to pieces
on the ground
Rastd-ullah
L. N. B.
Arabic, no izd/at
is
needed.
his masterpiece,
:
the construction being
Lumsden,
ascribed to Zahir ud-din Faryabi.
!
ii.,
p. 251.
Also
OMAR KHAYYAM.
196
TA A
(^^
23
&:>
Line 2
289.
L.
290.
C. L. A.
that Thou
iuf J ^Jy^ ^Jj^
is
I. J.
i:;^^
cd>
a question.
So Job
:
" Is
it
g-ood unto
Thee
shouldest despise the labour of Thine hands 7"
THE QUATRAINS OP
196
291.
In truth wine
A
a spirit thin as
is
air,
limpid soul in the cup's earthen ware
No
dull dense person shall he friend of
mine
Save wine-cups, which are dense and also
rare.
292.
wheel of heaven
No
ties of salt,
no
ties
of bread you
flay
me
like
!
you
A woman's wheel
an
feel,
eel
spins clothes for
man and
wife, It does
more good than you,
heavenly wheel
293.
Did no 1
fair rose
would make
And
if I
my
paradise adorn,
shift to
lacked
my
deck
it
with a thorn
prayer-mats, beads, and
Shaikh,
Those Christian
bells
and
L6.i/ik
.... man:
stoles I
would not
scorn.
^91.
L. N. B.
because of the interveninjj^ words. 292.
C. L. N. A.
I. J.
/zo/Jz^
Lumsden,
omitted
ii.,
250.
OMAR KHAYYAM.
Cdjo\^\3 J^-*^--^
293.
C. L. N. A.
the translation.
I.
(under Te).
So Pope
" For forms and creeds
197
^jj^ jj
Line 2
is
omitted in
:
let graceless zealots fight."
THE QUATRAINS OF
198
294.
"If heaven deny "
Let
me
peace and fame," I said,
be open war and shame instead
it
;
The man who scorns bright wine had best beware, I'll
arm me with
a stone, and break his head!"
295.
See
!
the
Arise
!
dawn breaks, and rends night's canopy
and drain a morning draught with
Away
with gloom
full
!
many
a
dawn
me will
break
Looking
for us,
and we not here
to see
!
296.
who tremble not
you,
Nor wash
at fires of hell,
in water of remorse's well.
When winds
of death shall quench your vital
torch,
Beware
lest earth
294.
C. L. N. A.
295.
C. L.
N. A.
your guilty dust expel.
I. J. I. J.
Bisydr,
*
frequently.'
OMAR KHAYYAM.
ci)jo\
ci^
e)i53
^U
199
^/
e)j^\ ciiOj ^\y>J\ J«3 ^* (.U
eJj^\
CiiXlju**
j^ ^^y^ ^^^ Lr^=^^
eJbj^
296.
answer
L. to
^^J<^ C^Ijo
Possibly written
Khayyam's
scoffs.
^Ij^
by some pious
reader as an
See note on Quatrain 223.
THE QUATRAINS OP
200
297.
This world a hollow pageant you should
men know
All wise
deem
things are not what they
seem;
Be
of good cheer, and drink, and so shake
ofi*
This vain illusion of a baseless dream.
298.
With maids As
roses
Or
stately as cypresses,
and
fair
newly plucked, your wine-cups
share,
Death's blasts shall rend your robe
e'er
of flesh
Like yonder rose leaves, lying scattered there
!
299.
Cast
Woo the But she
!
sweet daughter of the grape, no other
The daughter is
298.
C. L. N. A. i
it is true,
nicer than her lawful mother
L. N.
daman
forbidden,
is
297.
8UJS
melancholy brother
off dull care,
All earthly existence I. J.
is
!
" Maya'*
The Lucknow commentator
gul means the maid's cheek.
OMAR KHAYYAM.
JU^-j c*
t'il^
sLf^
201
uj^ ^^jy^
ciT-^
o
J^Lr*> J^j^O^
J:^ ^3lc 299.
N.
"Daughter
^^j^
^
&^=5 &^ p\y: of the grape,"
translation of an Arabic phrase.
i.e.
wine,
a
THE QUATRAINS OF
202
300.
My
love shone forth, and I was overcome,
My
heart was speaking, but
my
tongue was
dumb Beside the water-brooks T died of
Was
known
ever
so strange a
thirst.
martyrdom ?
301.
Give
me my
cup in hand, and sing a glee
In concert with the bulbuls' symphony
Wine would If drinking
not gurgle as
mute were
it
leaves the flask,
right for thee and
me
302.
shown to lofty thought,
The "Truth"
will not be
Nor yet with
lavished gold
But,
if
you
From words
may
it
be bought;
yield your life for fifty years,
to "states"
you may perchance be
brought.
300.
N.
Lumsden, 301.
ii.
Dil ruhdye, 142.
C. L.
Fur
N. A.
'
that well-known charmer.''
sukhan.
I. J.
See note on No. 227,
OMAR KHAYYAM.
J^
203
^^3 ul^3 J ^y^ J^
ioJ>
r»
I
JJj ^^^-^ J s-^ ^^^ ^^^ ^
r»r
302. soul,
L.
Line
and eat blood
union with the
'
3, literally,
" Unless you
for fifty years.''
'
dig-
States
'
up your
of ecstatic
Truth/ or Deity of the Mystics.
THE QUATRAINS OF
204
303.
solved all problems,
I
down from
Saturn's
wreath
Unto
this lowly sphere of earth beneath,
And
leapt out free from bonds of fraud
and
lies,
Yea, every knot was loosed, save that of death
304.
Peace
!
the eternal
"Has been" and "To be"
Pass man's experience, and man's theory
In joyful seasons naught can vie with wine,
To
all
these riddles wine supplies the key
305.
Allah, our Lord,
is
merciful,
though just;
Sinner! despair not, but His mercy trust!
For though to-day you perish in your
sins.
To-morrow He'll absolve your crumbling 303.
C. L. A.
I. J.
Hamay
har,
and similar words,
are generally written without the izdfat.
249.
See Bl., Prosody
xii.
dust.
Lumsden,
ii.,
OMAR KHAYYAM.
Jj^ Ca^^p L
304.
C. L. A. B.
305.
C. L. N. A. I. J.
s-*U-^
205
S^t^
/â&#x20AC;¢ISoo^
I. J.
A
very Voltairean quatrain.
THE QUATRAINS OF
206
306.
Your course annoys me, Unloose If
me
ye wheeling skies
!
from your chain of tyrannies
none but
fools
Then favour me,
your favours
may
enjoy,
â&#x20AC;&#x201D;I am not very wise 307.
City Mufti, you go more astray
Than I I
do,
though to wine I do give way
drink the blood of grapes, you that of
Which
of us
is
men
the more bloodthirsty, pray
?
308. 'Tis well to drink,
Por what
is
past,
Our prisoned
A while
and leave anxiety
and what
spirits, lent
yet to be
us for a day,
from reason's bondage
306.
C.L.N.
A.
I. J.
307.
C. L. N. A.
I. J.
justice
is
by Muftis.
shall
go free
Alluding to the selling of
OMAR KHAYYAM.
^^
308.
p^
il^ Jji
C. L.
N. A.
rowed soul/'
iji^
^^^
a:ib ^Ij^
I. J.
207
^^
&fe
^:iV}
sj
^J
'Anydti rawdn, "this bor-
THE QUATRAINS OF
208
309.
When Khayyam
quittance at
Death's hand
receives,
And
sheds his outworn
Eull gladly will he
Ere dustmen
sift
life,
as trees their leaves,
world away,
sift this
his ashes in their sieves.
310.
This wheel of heaven, which makes us all afraid, I liken to
a lamp's revolving shade.
The sun the
And men
candlestick, the earth the shade,
the tremhling forms thereon por-
trayed.
311.
Who was it that did mix my clay Not I. Who spun my weh of silk and wool ? Not I. Who wrote upon my forehead all my good. And all my evil deeds ? In truth not I. ?
309.
C. L. N. A.
810.
C. L.
I.
N. A. B.
Chinese lantern.
J. I.
Fdnus
i
hhiyal, a
magic or
OMAR KHAYYAM.
n
311.
word
C. L. N. A.
I.
In
209
I
line 2 the
to be rishtai, not rushtai.
rhyme shows the
THE QUATRAINS OF
210
312.
O
let
us not forecast to-morrow's
But count to-day as To-morrow we
gain,
my
fears,
brave compeers
shall quit this inn,
and march
With comrades who have marched seven thousand years.
313.
moment
Ne'er for one
Wine keeps
Had
leave your cup unused
heart, faith,
Iblis
and reason
too,
!
amused;
swallowed hut a single drop,
To worship Adam he had
ne'er refused
314 Come, dance while we applaud !
Thy sweet Narcissus
A score But
'tis
312.
of cups
is
enchantiDg C. L.
creation of
N. A.
Adam was
eyes,
thee,
and adore
and grape-juice pour;
no such great
affair,
when we reach
three score!
Badauni
337) says the
I. J.
(ii.
7000 years before his time.
pare Hafiz, Ruba'i, 10.
Com-
OMAE KHAYYAM.
211
rir
rir
313.
C. L. (in part) N. A.
314.
K
Narcissus eyes,
I. J.
i.e.
See Koran,
lani^uiJ.
ii.
.31.
THE QUATRAINS OF
212
315. I close the door of
Nor sue
He
ONE
face.
from good men, or base
for favours
I have but
my own
hope in
to lend a helping hand,
knows, as well as
I,
my
sorry case.
316.
Ah by !
j
these heavens, that ever circling run.
And by my own
base lusts I
Without the wit
And wanting
am
undone,
abandon worldly hopes.
to
sense the world's allures to shun
317.
On
earth's green carpet
And
hid beneath
And
it
many
sleepers
others I descry
others, not yet come, or passed away,
People the desert of Nonentity 315.
C.
lamenting 316.
lie,
L. N. A.
his
own
I.
J.
condition.
C. L. N. A.
I.
,T.
A
!
" Edliija" quatrain,
OMAR KHAYYAM.
213
rli
^jh J
^^ j^
j^
^^
f^j^
riv
317.
C. L.
N. A.
I. J.
The
sleepers
are those sunk in the sleep of superstition
on the earth
and ignorance.
THE QUATKAINS OF
214
318.
Sure of Thy grace, for sins
why need
I fear ?
How can the pilgrim faint whilst Thou art near ? On the last day Thy grace will wash me white. And make my
" black record " to disappear.
319.
Think not
And
see
I dread
my
from out the world to
disembodied
spirit fly;
tremble not at death, for death
I
'Tis
my
ill life
hie.
that makes
me
is
true,
fear to die
320.
Let us shake
Our
off dull reason's
incubus,
tale of days or years cease to discuss,
And
take our jugs, and plenish them with
wine
Or
e'er
grim potters make their jugs of us
318. C. L. N. A.
not after waw.
319.
C. L.
certainty.
I. J.
Lumsden, N. A.
I.
Am ii.
J.
is
72.
usual after silent Ae,
See Koran,
'Death
So Sir Philip Sidney
(after
is
M.
xiii,
true/
47.
i.e.
Aurelius)^
a
OMAR KHAYYAM.
215
riA
rr
^^j^
ijjXi,
&^
*
&ib*J V>um9
&^ J^i j3
"Since Nature's works be good, and death doth serve
As Nature's work, why 320.
C. L.
N. A. B.
should
I. J.
we
fear to
die?"
JIar roza, an adjective.
THE QCJATRAINS OF
216
321.
How much more
raw
wilt thou chide,
am
For that I drink, and
a libertine
divine,
?
Thou hast thy weary beads, and saintly show, Leave me
my cheerful
sweetheart, and
my wine
322.
Against I
my
think on I trust
But even
lusts I ever war, in vain,
my
ill
Thou so,
deeds with shame and pain
wilt assoil
me
my shame must
of
my
still
sins,
remain.
323.
In these twin compasses,
One body with two
O
heads, like you
Which wander round one But
at the last in
N. A.
Love, you see
and me.
centre, circlewise,
one same point agree.
321.
C. L.
322.
C. L. N.
A
B.
323.
C. L. N. A.
I.
I. J. I.
Mr. Fitzgerald quotes a similar
OMAR KHAYYAM.
217
rn Jc*- 0<i^\j
(s\
^^ kI^'^
f^3^J^
Jos-
\3
(^^^ j^^^
^
figure used by the poet Donne, for which see Ward's " English Poets/' i. 562. The two heads are the points
of the compasses.
THE QUATEAINS OP
218
324.
"We shall not stay here long, but while we do, 'Tis folly
Why
wine and sweethearts to eschew
ask
if
earth etern or transient he
Since you must go,
?
matters not to you.
it
325.
In reverent
sort to
mosque
But, by great Allah,
No! but to
it is
I
wend
not to pray
prayer-mat!
steal a
my way, When
'tis
worn, I go again, another to purvey.
326.
No more But
let fate's
annoys our peace consume,
let us rather rosy
wine consume
The world our murderer
is,
;
and wine
its
blood.
Shall
we not then sume
that murderer's blood con-
?
324.
C. L. N. A. B.
325.
C. L.
N. A. B.
I. J. I. J.
To " steal a prayer-mat
OMAR KHAYYAM.
219
m
is
to pray to be seen of
some hypocrite, perhaps 326.
L. N.
men.
â&#x20AC;&#x201D;Nicolas.
himself.
See Koran,
ii.
187.
A
satire
on
THE QUATRAINS OF
220
327.
For
tliee I
And,
if I
vow
to cast repute away,
shrink, the penalty to
Though
life
might
pay
satisfy thy cruelty,
'Twere naught, I'll bear
it till
the judgment-day
328.
In Being's rondure do we stray belated,
Our
manhood humbled and abated
pride of
Would we were gone! long
since have
we
been wearied
With
and with
this world's griefs,
its
pleasures
sated.
329.
The world is false,
And with grants
327silent he,
328.
be false as well,
I'll
bright wine, and gladness ever dwell "
They say,
He
so
it
May Allah grant thee penitence!
not,
and did
C. L. N. A. B.
and
ra,
L. N.
I.
he, I'd rebel
Note
separated from
its
izafat dropped after
noun.
OMAR KHAYYAM.
221
rrA
329. '
C. L. N. A. B.
illusion/
QxAfan,
'
I. J.
art, fraud.'
Note the pun on fana,
THE QUATRAINS OF
222
330.
When
Death shall tread
me down upon
the
plain.
And pluck my feathers, and my life-blood drain, Then mould me Haply
to a cup,
scent will
its
and
fill
with wine
make me breathe
again.
331.
So
far as this world's dealings I
I find its
favours shamefully misplaced
Allah be praised
Prom
have traced,
all its
!
I see
myself debarred
boons, and wrongfully disgraced.
332. 'Tis
dawn
And dash
My And
!
my
heart with wine I will recruit.
to bits the glass of
long-extending hopes
good repute
I will
;
renounce.
grasp long tresses, and the charming lute.
N. A. B.
330.
C. L.
331.
C. L. N. A.
I.
I.
J.
'Alam kama,
&c., "states entirely
OMAR KHAYYAM.
^^
^a>j
^^
^«
^j^
223
&^s> a-ib
rri
rrr
gratuitous/'
ody, p. 11. :332.
L
Write
(^ffm?i
without a tnadd.
Compare Shakespear, Sonnet N. B.
QQ.
Bl., Pros-
THE QUATRAINS OP
224
333.
Though I
I
had sinned the
know Thou would' st Thou
One
to
sins of all
mankind,
mercy be
inclined;
sayest, " I will help in
needier than
me where
time of need:"
wilt
Thou
find ?
334.
Am I a wine- bibber ? Gueber, or infidel
Each I
?
What
if I
Suppose I
sect miscalls me, but I
am my
am ?
am ? heed them not,
own, and, what I am, I am.
335.
All
my
And
life
long from drink I have not ceased,
drink I will to-night on Kader's feast
And throw my arms about the wine-jar's neck,
And
kiss its lip,
333. sonant,
and clasp
C. L. N. A. I. J.
it
to
The waw
and therefore takes hasra
my breast in 'afw is a con-
for the izafat,
the intervention of conjunctive ya.
without
OMAR KHAYYAM.
225
rrr
334.
"
C. L. N. A.
my own 335.
I. J.
Zan
i
khud
for
azdn
i
khud,
property/'
C. L. N. A. I. J.
Koran, xcvi.
Kadr, the night of power.
1.
Q
THE QUATRAINS OF
226
336. I
know what
The
and what
lore of things above,
But If
is,
is
not, I
know
and things below;
cheerfully renounce,
all this lore will
one a higher grade than drink can show.
337.
am no
Though
I drink wine, I
Nor am
I grasping, save of
libertine.
cups of wine;
I scruple to adore myself, like
For
this cause to
wine-worship
you
I incline.
338.
To confidants
like
What mankind
you
really are
Affliction's clay,
They
:â&#x20AC;&#x201D;moulded
and kneaded in
of clay,
distress.
taste the world awhile, then pass away.
336. L. N. B. i.e.
I dare to say
Line
1,
Being- and Not-being,
'
Grade/
of learning.
337.
C. L. N. A,
I.
J.
A
hit
at the vain
and
OMAR KHAYYAM.
227
m ^b
^j.^ J\j^ ^s^joy
m
rrA
covetous Mollas. 338.
Also ascribed to Anwari.
C. L. N. A.
BL, Prosody,
p. 12.
I. J.
Note the archaic form
Mihnat zadaye^hamza forya
i
hudasl.
lankir.
THE QUATRAINS OF
228
339.
We
wine-jar's lip our place of prayer,
make the
And
drink in lessons of true
And
manhood
pass our lives in taverns,
if
there,
perchance
The time misspent in mosques we may
repair.
340.
Man
is
the whole creation's summary,
The precious apple
of great wisdom's eye;
circle of existence is a ring,
The
Whereof the
signet
humanity.
is
341.
With
fancies, as
with wine, our heads we turn.
Aspire to heaven, and earth's low trammels
spurn; But,
when we drop
this fleshly clog,
From dust we came, and back 339. train
is
340.
L. N.
In
line
'tis
seen
to dust return.
4 scan saioma'ahd.
This qua-
probably mystical. C. L. N. A.
I.
In line 3 scan angashtariyad.
OMA.R KHAYYAM.
oj^ db
Man
is
the microcosm.
^ j^^\j w^>T See
Guhhan
" The captain jewel of the careanet." 341.
L. N.
229
i
Rdz, p. 15.
THE QUATRAINS OF
230
342. If so
be that
it
Think not past
I
I did
break the
meant
it
no
;
!
fast,
I
thought 'twas
;
That day more weary than a sleepless night,
And
blessed breakfast-time
had come
at last
343. I never
But
drank of joy's sweet
grief's fell
Nor dipped
cordial,
hand infused a drop
my
of gall
bread in pleasure's piquant
salt,
But briny sorrow made me smart withal 344.
At dawn
to tavern haunts I
And with
wend my way,
distraught Kalendars pass the day
O Thou
!
who know'st
things secret, and
things known,
Grant 342.
In
me Thy grace, L. N.
line 2, for
343.
that I
may
learn to pray
!
Hoza hliwardan, "to avoid fasting."
bekhabar read hdkhabar.
C. L. N. A.
I.
Line
4,
literally,
"eat
a
OMAR KHAYYAM.
*^j^
roast of
344.
my own
J>\j^ ^j^Sl (_a^=>
*
jjl
\3
liver/'
C. L. N. A.
as well as
231
concealed.'
I.
J.
Khafiyijcit
means ' manifest/
Lucknow commentator.
THE QUATRAINS OF
232
345.
The world's annoys So
I rate not at
one grain,
once a day, I don't complain;
I eat
And, since earth's kitchen yields no
no
I pester
man
solid food,
with petitions vain.
346.
Never from worldly
Never I
for
have I been
toils
free,
one short moment glad to be
!
served a long apprenticeship to fate,
But yet of fortune gained no mastery. 347.
One hand with Koran, one with wine-cup I
haK incline
to
dight,
wrong, and half to right
The azure-marbled sky looks down on me
A
sorry Moslem, yet not heathen quite.
04)5.
C. L. N. A.
In
I. J.
not treated as an Alif i wasl. 346.
C. L.
moment.'
N. A.
I.
J.
line 3 the
Alif in az
is
Bl., Pros. 10.
Ek dam
zadaiij
'
For one
OMAR KHAYYAM.
^
^
347.
3U»
iVjl
:>^i.
C, L. N. A. I. J.
JU- Juo J
5^j
j_5;5o
jl c;>j ^uX5o
Khayyam
himself as akrates rather than akolastos.
proboque" &c.
233
here describes
" Video meliora
THE QUATEAINS OP
234
348.
Khayyam's respects
And
to
Mustafa convey,
with due reverence ask him to say,
Why it has pleased him to forbid pure When he allows his people acid whey ?
wine,
349.
Khayyam,
Tell
He strangely
for a
master of the schools.
misinterprets
Where have
I said that
'Tis lawful for the wise,
my
plain rules
wine is wrong for
hut not for
all ?
fools.
350.
My
critics call
me
But Allah knows I
full well
know not even what
Why on
this earth I
348 and 349. in Whalley's
mad.
a philosopher,
L.
I am,
much
less
a sojourner
These two quatrains are also found
Moradabad
So Avicenna.
am
they greatly err;
edition.
Mustafa,
i.e.
Muham-
See Renan, Averroes, 171.
OMAR KHAYYAM.
/•l^
L-->U
^^j
(^ ^w
235
ClA*Jti)o.
&^»
f-J^ J^
^j^^y^ ^^'^
_5
K«0
^ c^ ^
350,
C.
L.
philosophy as
A.
I.
J.
cultivated
opposition to theology.
&^i
Filsafat
aS'
job ^1
meant the Greek
by Persian
ratioyalists,
Renan, Averroes,
p, 9i.
in
THE QUATRAINS OF
236
351.
The more
I die to self, I live the more,
The more abase myself, the higher And, strange
!
soar
the more I drink of Being's
wine
More sane
and sober than before
I grow,
!
352.
am
Quoth
rose, " I
Eor in
my mouth
I said, "
the Yusuf flower, I swear,
rich golden
gems
I bear
:"
Show me another proof." Quoth
she,
" Behold this blood-stained vesture that I wear
!
353. I studied with the masters long ago,
And
long ago did master
Hear now the end and
Prom
all
they know;
issue of it
all,
earth I came, and like the wind I go
!
Clearly mystical.
351.
L.
352.
L. B.
Yusuf
is
the type of manly beauty.
The yello\\{ stamens are compared in " Yusuf w a Zulaikha."
to his teeth.
So Jami,
OMAR KHAYYAM.
^j^^ J^
(JjS-
237
CJ^
&^
liiif
oJw» iU^b ^^^5o a>s:^
Jo^^ &^
353.
L.
B.
exclamation of
1,1c
aS'^^ ^k-* ^bb
Mr. Fitzgerald compares the dying-
Nizam ul-Mulk, "
hands of the wind !"
I
am
Mantik ut Tair,
1.
going 4620.
in the
THE QUATRAINS OF
238
354.
Death
though we were pure at
finds us soiled, birth,
With
we
grief
go,
although
we came with
mirth
Watered with
tears,
and burned with
fires
of
woe.
And, casting
to winds,
life
we
rest in earth
355.
To
find great
Jamshed's world-reflecting bowl
I compassed sea and land,
But,
when
I
That bowl was
and viewed the whole;
asked the wary sage, I learned
my own
body, and
my
soul
356.
Me,
cruel
And from
Queen
to captivate,
a knight to a poor
You marshal
You
you love
!
take
my
all
pawn
your force to
translate
tire
rooks with yours,
me
;
out,
and then
checkmate 354.
C. L. A.
355.
L
whole world,
Meaning,
I. J.
King- Jarashed^s cup, which reflected the is
"man
the is
Holy Grail of Persian poetry. the
microcosm.'^
See
note
on
OMAR KHAYYAM.
239
^>jja eJb'^3 ^^oJi ^Js^y\
CJb
[--co
No. 340. 356. rnkh,
'
In line 2 scan naglinudem. C. L. A.
castle/
is
I. J.
The pun on rukh,
untranslatable.
'
cheek/ and
THE QUATRAINS OF
240
357. If Allah wills
How
me
can I frame
Each
not to will
my
will to will aright
single act I will
He
Since none but
ai'ight, ?
must needs be wrong,
has power to will aright.
358. **
Por once, while
*'
I'll
roses are in bloom," I said,
break the law, and please myself instead,
"With blooming youths, and maidens' tulip
cheeks
The plain
blossom like a tulip-bed."
shall
359.
Think not
Or walk
I
am
existent of myself,
this blood-stained
This being
is
not
I, it is
pathway of myself; of
Him.
Pray what, and where, and whence
is
this
'myself?'
357.
C. L.
358.
L, N.
on No. 199.
A.
I. J.
Rozi,
ya
i
hatni, or tankir.
(?)
See note
OMAR KHAYYAM.
241
rev
roA
p^^
359.
C. L. A.
Meaning, Man^s the
" Truth,"
I. J.
real
In
Lf^oli^i
line 3 I
existence
is
C,wAf ^ldoi>
omit
wa
after
In bud.
not of himself, but of
the universal Noimenon.
THE QUATRAINS OP
242
360.
Endure Drag on
this
They
my
wine
load without
my
cups
life's
am the
I
world without
say,
slave of that sweet
" Take one
more
I cannot I
cannot
moment, when goblet,"
and
I
cannot 361.
You, who both day and night the world pursue,
And thoughts
of that dread day of doom eschew,
Bethink you of your
As time has treated
latter
end
;
be sure
others, so 'twill
you
362.
man, who
art creation's
Getting and spending too
summary.
much
trouble thee
Arise, and quaif the Etern Cupbearer's wine,
And
is
so
from troubles of both worlds be
360.
C. L.
A.
301.
C. L.
N. A.
36^.
C. L. N. A.
too
much with
free
I. J. I.
I. J.
us," &c.
So Wordsworth, " The world
The
Sufis rejected talah
ud
OI\rAR
KHAYYAM.
243
o
rir
c)\:l-.^
dutiJ/a,
Jb JUjjl
" worldliness/' and lalah
id
^ ^^''
UkJunuif^ '^otber-
worldliuess/'for ialab ulJIaula "d isinter ested Godliness ."
So
Madame Guyon taught " Holy
Indifference."
THE QUATRAINS OP
244
363.
In
this eternally revolving zone,
Two
lucky species of
men
are
One knows all good and One
neither earth's
ill
aflPairs,
known that are on earth,
nor yet his own.
364.
Make
light to
me
the world's oppressive weight,
And hide my failings from the people's hate, And grant me peace to-day, and on the morrow Deal with
me
as
Thy mercy may
dictate
365.
Souls that are well informed of this world's state, Its
weal and woe with equal mind await,
For, be
it
weal we meet, or be
The weal doth 363. classes
364.
pass,
C. L. N. A.
N. A.
woe,
and woe too hath
I. J.
seem to be practical C. L.
it
I. J.
its date.
Tamdm, 'entirely.' The two men and mystics. In
line
4 scan dnchaz.
OMAR KHAYYAM.
245
r^f
ij^
J^ ^^j ^^ J!^^
^^ ul4^
jl;^
3
Jo JUslj J.
r 16
uLio 0^ jy ^j
365.
C. L.
N. A. B.
hundred years hence.
I.
J.
J
j*^
J <rf^^
^Twill all be one a
THE QUATEAINS OF
240
366.
Lament not But up
!
want of constancy,
fortune's
and
seize
her favours ere they
If fortune always cleaved to other
How
flee
;
men,
could a turn of luck have come to thee
?
367.
Chief of old friends
!
hearken to what I
say.
Let not heaven's treacherous wheel your heart
dismay
But
rest contented in
And watch
your humhle nook,
the games that wheel
is
wont
to
play.
368.
Hear now Khayydm's advice, and bear in mind. Consort with revellers, though they be maligned. Cast
down the
gates of abstinence and prayer.
Yea, drink, and even rob, but, oh 866.
C. L.
N. A.
Parviz to his Sultana. 367.
C. L. N. A.
I. J.
!
This was a saying of Kisra
BicknelPs Hafiz, I. J.
be kind
p. 73.
OMAR KHAYYAM.
^\f^j^
^j-lXcU>
247
:>^^
«-^j^
(J^-IJJ tl^C-lxi $r&>0^ ^'SJ^^
J
o
^5o-« U^JOj O-cJo*
368.
C. L. N. A. B.
of the doctrine,
Mercy
I. J.
is
A rather
^ly^ ^
violent extension
better than sacrifice.
THE QUATRAINS OF
248
369.
This world a body
And
angels are
Its
limbs
is,
and God
its senses,
â&#x20AC;&#x201D;the
who
its soul,
control
elements,
creatures,
and
spheres
The
ONE
is
the sole basis of the whole.
370.
Last night that idol
With true Gave
He
who enchants my
desire to elevate
me
his
said, "
cup to drink
my ;
drink to gratify
heart,
heart.
when
my
I refused,
heart
!"
371.
Would'st thou have fortune
bow her neck
to
thee.
Make
thy care to feed thy soul with glee;
it
And hold The cup
a creed like mine, which
is,
to drain
of wine, not that of misery.
369.
L. N.
370.
N.
371.
L. N.
So Pope, " All are but
parts,''
So the Ecclesiast, "There
is
&c.
nothing
OMAR KHAYYAM.
249
n1
j^.j
ulxl^
e;^ Job
better for a
make
man
&^:>jj\
iliUff^l C.J.C
than that he should
his soul enjoy
good
^^
eat^
in his labour."
^joU
U^^f:^
and drinkj and
THE QUATRAINS OF
250
372.
Though you Tliis
my
survey,
enlightened friend,
world of vanity from end to end,
You
will discover there
Than wine and
no other good
rosy cheeks, you
may depend
373.
Last night upon the river bank I
with
my
we lay,
wine-cup, and a maiden gay,
So bright
it
shone, like pearl within
The watchman
cried,
its shell,
" Behold the break of
day!" 374.
Have you no shame
for all the sins
you
Sins of omission and commission too
do,
?
Suppose you gain the world, you can but leave
You cannot 372.
N.
it,
carry
it
away with you
Note izdfat dropped
sahib.
Bl.,
]/a i tankir,
the
after
Prosody, p. 14. 873.
N.
Nigare, Here
i/a
may
be
OMAR KHAYYAM.
uir-^
lA^ u^^^ j
251
J*^ ;^
'^^
rvr
LTl^J^ j^^
^-^^
LT^ J^
<^^ J^W ^3^ ^^ j^j3 die d^-\jJ\j^
i24A^ being dispensed with (Lumsden, perhaps ^a 371.
i
tausifi before the " si/at
C. L. N. A.
I. J.
ii.
Ll^*^
^ c^ 269),
" mawzun.
[?]
or
THE QUATRAINS OP
252
375.
In a lone waste
saw a debaucliee,
I
He had no home, no
No God, no Where
truth,
in this world
faith,
no heresy,
no law, no certitude is
man so
bold as he
?
376.
Some look
for truth in creeds,
and forms, and
rules
Some grope for doubts or dogmas But from behind the
in the schools
veil a voice proclaims,
" Your road lies neither here nor there,
fools."
377.
In heaven
is
seen the bull
we name
Parwln,
Beneath the earth another lurks unseen
And
thus to wisdom's eyes mankind appear
A drove 375.
L. N.
A
376.
C. L.
N. A.
and \
two great bulls between
of asses,
philosophers,
Bdz,
p. 11.
is
leshara' or antinomian Sufi. I.
Truth, hidden from theologians
revealed to mystics.
See Gulshan
i
OMAR KHAYYAM.
253
r vo
^^
&!>j lx>3
&jj
>»!iLji
AJj^^jo
rvi
rvv
377.
L. N.
The
bulls are the constellation Taurus^
and that which supports the ful ;" izdfat displaced
by yd
i
earth. tankir,
Mushte, " a hand-
Lumsden,
ii.
269.
THE QUATRAINS OF
264
378.
The people
say,
''Why not drink somewhat
less ?
What reasons have you for such great excess ? " Eu'st,
my
Love's face, second,
my
morning
draught
Can
there be clearer reasons,
now
confess
?
379.
Had
I the power great Allah to advise,
I'd hid
him sweep away
this earth
and
skies,
And build a better, where, unclogged and free, The
clear soul
might achieve her high emprise.
380.
This
silly
sorrow-laden heart of mine
Is ever pining for that
When
Love of mine
the Cupbearer poured the wine of
love,
With
my
heart's blood he filled this
cup of
mine!
378.
C. L. N. A. I. J.
379.
C. L. N. A.
I. J.
This recalls the celebrated
speech of Alphonso X., king of Castile.
OMAR KHAYYAM.
255
rvA Ui?^
J> >^ ^^ c/
^ir^
^^-/
^i>L* U^3c>^i etiJiy
Ta
^ ^^U^ 380.
C. L.
N. A.
existence, poured
See
GuUhan
i
I.
â&#x20AC;¢
oiJij
p. 80.
^
Meanino-,
by the Deity into
Bdz,
-.1
'
all
tj^>
j^
the wine of
life,
or
beings at creation.'
THE QUATRAINS OF
256
381.
To
drain the cup, to hover round the
Can
fair,
hypocritic arts with these compare ?
who
If all
love and drink are going wrong,
many
There's
wight of heaven
a
may
well
despair
382. 'Tis
wrong with gloomy thoughts your mirth to drown,
To let
griefs millstone weigh your spirits
Since none can
With wine and
tell
what
is
to be,
love your heart's
'tis
down best
desires to
crown.
383. 'Tis well in reputation to abide, 'Tis
shameful against heaven to
and chide
head had better ache with over drink,
Still,
Than be 381.
rail
puffed
L.
up with Pharisaic
N. B.
pride
Note the plural nekudn formed
without the euphonic yd.
Scan n^Mwdfi.
OMAR KHAYYAM.
257
TAT
^:>^
cJ^
GiXxw^
^^y> Oy^\^ &^
^^ lA^
&S'
Job
aS'
*-H^
Jb3
ji
TAr
tJ^^ jJt;** vjH^ ^^j^ &^=oK 382.
C. L. N. A. B.
383.
C. L.
N. A.
&3
I. J.
I. J.
Compare
Tartuffe,
i.
S
6.
THE QUATRAINS OF
258^
384.
O
Lord! pity this prisoned heart, I pray,
Pity this bosom stricken with dismay
Pardon these hands that ever grasp the cup, 1
These
feet that to the tavern ever stray
385.
Lord
from
!
Sever from This self
Make me
self-conceit deliver
self, is
me,
and occupy with Thee
captive to earth's good and
beside myself, and set
me
ill,
free
386.
Behold the tricks
And
O
this
wheeling dome doth play,
earth laid bare of old friends torn live this present
moment, which
away
is
thine,
Seek not a morrow, mourn not yesterday
384.
N.
385.
C. L. N. A.
I.
J.
A mystic^s prayer.
'
OMAR KHAYYAl:
THE QUATRAINS OP
260
387.
Since
all
man's business in
Is sorrow's
Happy
And
pangs to
feel,
this
and
are they that never
world of woe
grief to
come
at
know, all,
they that, having come, the soonest go
388.
By
reason's dictates
it is
right to live,
But of ourselves we know not how
to live,
So Portune, like a master, rod in hand,
Eaps our pates well
to teach us
how
to live
389.
Nor you nor
I
can read the etern decree,
To that enigma we can They But,
if
387.
talk of
find
you and me hehind the
that veil be lifted, where are
C. L. A. B.
I. J.
L.
veil,
we f
Compare the chorus
Oedipus Coloneus. 388,
no key
Fortune's buffets.
in the
OMAR KHAYYAM.
^yf Jib
veil
non.
jjj
Op-^
We
(jl
jo^
C. L. A. I. J. Meaning, are part of the of phenomena, which hides the Divine Noume" If that be swept away what becomes of us ?
'389.
"
&^
261
THE QUATKAINS OF
262
390.
Love, for ever doth heaven's wheel design
To take away thy precious Sit
we upon
life,
this turf, 'twill
and mine
not be long
my dust,
Ere turf shall grow upon
and thine!
391.
When life
has
fled,
and we
rest in the
They'll place a pair of bricks to
And, a while
To furnish
after,
forth
tomb,
mark our tomb
mould our dust
to bricks,
some other person's tomb 392.
Yon
palace, towering to the welkin blue,
Where kings
did
bow them down, and homage
do,
I
saw a ringdove on
And
thus she
made
its
arches perched,
complaint, "Coo Coo, Coo,
Coo!" 390.
L. N. B.
391.
L. N. A.
392.
C. L.
I.
N. A.
I.
J.
Mr. Binning found
this
OMAR KHAYYAM.
yj^^<
^
j3 J
yJ
d^l^^4.
^
^X^ eJb (jU vb
eJl^
J
vXc^ (Jj^
Where
^j^
\S
I
quatrain inscribed on the ruins of Persepolis. '^
^-'
LfJo^'i
n
Coo (Aw) means
263
are they
?
"
Fitzgerald.
THE QUATRAINS OF
264
393.
We
come and
And
spin
go,
but for the gain, where
is it ?
woof, but for the warp, where
life's
is
it?
And many
a righteous
man
has burned to
dust
In heaven's blue rondure, but their smoke,
where
is it ?
394. Life's well-spring lurks
Let not the cup's
Beshrew me, Tor who
is
if
lip
within that
touch that
lip of thine!
lip of
thine
I fail to drink his blood,
Up of thine
he, to touch that
?
395.
Such
Thy
as I
am, Thy power created me,
care hath kept
Through If
is
all
my
sins or
J393.
C. L.
me
for a century
these years I
Thy mercy
N. A. B.
I. J.
make experiment,
greater be.
So
Ecclesiastes,
"There
no remembrance of the wise, more than of the
" Smoke/'
i.e. trace.
fool/''
OMAR KHAYYAM.
(J^l^
»J
jj
265
(^lXj^ ~5* -;-^
L_J jv>j^
-^iL/o
Ojj^
^;;JLS
N. A.
394.
C. L.
395.
C. L. N. A.
\1
I. J. I.
J.
To
vJI->l>:>
^Jo
Jr^ j-^
U->1
l5i
&^=D oi
a sweetheart.
God's long-suffering.
THE QUATRAINS OP
266
396. *'
Take up thy cup and
goblet, Love," I said,
"Haunt purling river bank, and Eull many a moon-like form
grassy glade;
has heaven's
wbeel Oft into cup, oft into goblet,
made!"
397.
We buy new wine And
sell for
and
old,
two grains
our cups to
fill,
good and
this world's
ill;
Know you where you
will go to after death ?
Set wine before me, and go where you will
398.
Was
e'er
man
born who never went astray ?
Did ever mortal pass a If I do
ill,
Evil for evil
396.
C. L.
397.
L.
differently.
N
sinless
day
do not requite with
how
can'st
N. A. B.
?
ill
!
Thou repay
?
I. J.
C. A.
I.
and
J. give lines
1
and 2
OMAR KHAYYAM.
U^
267
^^
t/^
^ o-^ ^ ^ d^
j\3
JU^
"^
i^
r=iv
^
398.
what
L.N. Lines
freely.
^^
3 and 4 are paraphrased some
THE QUATRAINS OP
268
399.
Bring forth that ruby gem of Badakhshan,
That heart's
They say But ah
!
delight, that 'tis
wrong
for
balm of Turkistdn
Musulmdns to
drink,
where can we find a Musulman
?
400.
My body's life and strength proceed from Thee My soul within and spirit are of Thee
My being is And I am
and Thou art mine,
of Thee,
Thine, since I
am
lost in
Thee
!
401.
Man, As
like a ball, hither
fate's resistless
and thither
goes,
bat directs the blows;
But He, who gives thee up to this rude
He knows what
drives thee, yea,
sport,
He knows, He
knows 399.
C. L.
400.
L.
N. A.
I. J.
" In him we
Some MSS. live
read lahdlaH.
and move, and have our
being."
401.
C. L. A.
I.
J.
Line 4
is
in metre 22, con-
OMAE
KHAYYA:\r.
^
269
^
^
p
j^
Jobj^
sistiug of ten syllables, all long-.
ddnad p. 10.
Js!>bj\ The
Jobji
ali/s after
are treated as ordinary consonants.
Bl.,
each
Prosody,
THE QUATRAINS OP
270
402.
O Thou who And
givest sight to
strength to
To Thee we
And
puny limhs
will ascribe
emmet's eyes, of feehle
flies,
Almighty power,
not base unbecoming qualities.
403.
Let not base avarice enslave thy mind,
Nor vain ambition
Be sharp
as
fire,
in its trammels bind as running water swift.
Not, like earth's dust, the sport of every wind
!
404. 'Tis best all
other blessings to forego
Por wine, that charming Turki maids bestow Kalandars' raptures pass
all
things that are,
From moon on high down unto 402.
L,
An
;
fish
below
!
echo of the Asliarians' discussions on
the Divine attributes.
403.
L. C. A.
404.
C. L. N. A. B.
I. J. I.
J.
For
viai L. reads hahl(,
OMAR KHAYYAM.
probably a Sufi gloss. Prosody, p. 11.
In
line
4 scan mastiyy-6.
Kalandars, bibulous Sufis.
whereon the earth was said to
271
rest.
Bl.,
Fish, that
THE QUATRAINS OF
272
405.
Priend Let
!
trouble not yourself about your
futile care
Since this
and sorrow be forgot
life's
What matters
lot,
vesture crumbles into dust.
word
stain of
or deed, or blot
?
406.
thou who hast done
And thinkest Hope not
to find
for
and
mercy
mercy
Cannot be done, nor
ill,
!
evil
for
ill
alone,
at the throne,
good
left
undone
done undone
407.
Count not
To walk
And
to live
beyond your
sixtieth year,
in jovial courses persevere
;
ere your skull be turned into a cup.
Let wine-cups ever to your hand adhere
405.
L. N.
406.
N. A.
I.
This quatrain
is
by
Abu
!
Sa'id
Abu '1
OMAR KHAYYAM.
1
:>^-3
j^jb
Kliuir; ui)d
U
Avict'iinu.
is
*
&^
23^\j c;^^
an auswcr
&a5o ^5C« ^i^ ji
iyf 6::i^ ^:>'
to
273
iS'u.
^^,.^^13
42U, which 407.
it>
atti-ibuted
L. N. B.
T
THE QUATRAINS OF
274
408.
These heavens resemble an inverted cup,
Whereto the wise with awe keep gazing up So stoops the bottle
Eeigning to
kiss,
o'er his love, the cup,
and gives her blood to sup
409. I
sweep the tavern threshold with
Por both worlds' good and Should the two worlds
ill
my hair,
I take no care;
roll to
my
house, like
balls,
When
drunk, for one small coin I'd pair
sell
the
1
410.
The drop wept
Eut the "
sea smiled, for " I
The Truth
'i'hat
is all,
am
N. A. B.
C. L.
41)9.
L. N. B.
scanned
as
from the
sea,
all," said he,
nothing exists beside,
one point circling apes
408.
j^ii,
for his severance
I.
In lines trochee,
plurality.*'
Blood, au ^3
emblem
and 4 note Gui,
monosyllable,
and
of hate. huj/,
and
iambus
OMAR KHAYYAM.
cjyj ^^j^J ^^^
h^<jS\
2:>IjL3^
(j^
&jl_i.
^1
j6L«
C^l >>..)
j^j
s-*^
A^lisr.'*
j-^
.
.
iUi^ A>^^^=^ &liiu5o
respectively.
ilO.
Gvlshan
N. i
275
f'
<-^jj^
<—*^
r^
/^
Lf^
....
^^^j\
CJJ
Bl.. Prosody, p. 12.
This
is
in
Hdz, line 710.
Ramal metre. No.
50.
Compare
THE QUATRAINS OF
276
411. Shall I
still
what
I
have not
try with cheerfulness to bear
Or
Fill lip I
sigh for
my
cup
!
now am drawing
I is
know not
my
my
if
last, or
got, lot ?
the breath
not
I
412.
Yield not to
No
call
grief,
though fortune prove unkind,
sad thoughts of parted friends to mind;
Devote thy heart to sugary Cast not thy precious
life
lips,
and wine,
unto the wind
!
413.
Of mosque and prayer and
fast
preach not to
me, Rather go drink, were
it
on charity
Yea, drink, Khayyam, your dust will soon be
made
A jug, 4-11.
or pitcher, or a cup,
C. L. N. A. B.
quatrain under Uadif Ya. 412.
L. N. B.
I. J.
may
be
!
Some MSS.
place this
OMAR KHAYYAM.
iiXc
413, N.
:i\>
" Imperial
jjlsXi J6^
Caesar, dead,
277
^5'
,
i.^W
and turned to
clay,
Mig-ht stop a hole to keep the wind away.
THE QUATEAINS OF
278
414.
Bulbuls, doting on roses, oft complain
How Sit
froward breezes rend their veils in twain
we beneath this rose, which many
a time
Has sunk to earth, and sprung from earth again. 415.
Suppose the world goes well with you, what
then?
When
page
life's last
then
is
read and turned, what
?
Suppose you
live a
hundred years of
bliss.
Yea, and a hundred years besides, what then
?
416.
How is it
that of
Cypress and
lily
all
the leafy tribe.
men
as " free " describe?
This has a dozen tongues, yet holds her peace,
That has a hundred hands which take no bribe.
414.
L. N. B.
415.
C. L.
416.
L. N.
So Moschus on the mallows.
N. A.
I. J.
Banda,
see Vullers, p. 100.
Sa'di in the Gulistan,
Book
viii.,
gives
OMAR KHAYYAM.
27!'
Flo
ilSjS^^^ij
Ca^3
Jco
another explanation of this expression.
mens, and hands, branches."
:>J\^
^\^
" Tongues, sta-
THE QUATRAINS OP
280
417.
Cupbearer
my wine-cup, let me grasp it
bring
!
Bring that delicious darling,
let
me
grasp
it!
That pleasing chain which tangles in its
Wise men and
fools together, let
me
grasp
coils it
I
418.
Alas
my
!
wasted
What with
And And
life
has gone to wrack
!
forbidden meats, and lusts, alack
!
leaving undone what 'twas right to do,
doing wrong,
my
face is very black
419. I
could repent of
all,
I could dispense with If so be I
Could
became
I abjure
117.
L. N.
418.
C. L.
a
but of wine, never all,
!
but with wine, never
!
Musulman,
my Magian
wine? no, never
!
Bijjechand seems a plural of dignity.
N, A.
I.
JIardm, the predicate of lakniu.
These whimsical outbursts of self-reproach in the midst
OMAR KHAYYAM.
^.^ Oc^."^.^^^j
_^^
281
i^i
^
of antinomian utterances are characteristic of
4iy.
L.
N.
The Maofiaus
sold wiue.
U^
Khayyam.
THE QUATEAINS
282
420.
We
our hopes on
rest
Nor seek by merits
free grace alone,
our sins to atone
for
Mercy drops where 111
Thy
it lists,
;
and estimates
done as undone, good undone
as done.
421.
This
the form
is
Thou gavest me
of old,
Wherein Thou workest marvels manifold
Can
I aspire to be a better
Or other than
I issued
man,
from Thy mould
?
422.
Lord
!
to
Thee
all
creatures worship pay,
To Thee both small and great
Thou
takest
Give then, 420.
woe away, and
or, if it
L. N. A.
for ever pray.
I.
please Thee, take
This quatrain
the celebrated philosopher Avicenna.
421.
C. L. N. A.
givest weal,
I.
This
is
is
away
!
also ascribed to
See No. 40G.
a variation of No. 221.
OMAR KHAYYAM.
283
FT
^^^^j
^0.^
422.
J L.
uU^
U
J^>|^
u^i?=^
^^ ^^ c:^
A
â&#x20AC;¢'..A
6^^ y ^j
J
^
^ca,nbandagi{a,om\ii{x\gfatha\ieioYete.
Vullers, p. 197.
THE QUATRAINS OF
384
423.
With going
Thou
art
Thy
to
and
^
fro in this sad vale
grown double, and thy
credit stale,
nails are thickened like a horse's hoof,
Thy beard
is
ragged as an
ass's tail.
424 unenlightened race of humankind,
Ye
empty wind
are a nothing, built on
!
Yea, a mere nothing, hovering in the abyss,
A
void before you, and a void behind
425.
Each morn
I say, "
To-night
I will
repent
Of wine, and tavern haunts no more frequent ;" But while To
loose
me
and roses are in bloom,
spring,
'tis
from
my
423.
C. L. A.
I. J.
424.
C. L. A.
I.
J.
promise,
A
O
consent
description of old age.
The
between two non-existences
technical is
name
Talcwin.
for existence
Bl.
Ain
i
OMAR KHAYYAM.
^•V-i-J
^&!>
Akbart,
p.
applied to
43».
198.
^5 fo'^^T^ M^sVo
>sji>
(J Wo
Compare
j3
y
the
term
Time by the Sehoohiieu. C. L. A.
I.
285
J.
:ij^
\
d-s-CU
lJ^L^
" fiunc
starts,'
THE QUATRAINS OF
286
426.
\
Vain study of philosophy eschew Rather
tangled curls attract your view
let
And shed Or
!
the bottle's life-blood in your cup,
death shed your blood, and feast on
e'er
you. 427.
O
heart
Where
!
can'st thou the
wisest
darksome riddle read,
men have
failed,
wilt
thou
succeed ?
Quaff wine, and make thy heaven here below,
Who knows if heaven
above will be thy meed?
428.
They that have passed away, and gone
before,
Sleep in delusion's dust for evermore
Go, boy, and fetch some wine, this is the truth. Their dogmas were but 426.
C. L. N. A. B.
you should eschew. 427.
C. L.
air,
I. J.
^^
N. A. B.
1. J.
and wind their lore Bigorezi
di,
" better that
OMAR KHAYYAM.
287
^'
^J^-J'
^'^
C^
JJLi
c5\ 0^^\
&'JJis^
jj^
LT'j"^ j^
^
i'lS.
my
C. L.
heart to
N. A.
B.
I. J.
j^
So Ecclesiasles, "
know wisdom .... and
also is vanity.^'
Cill=^
I
gave
perceived that this
THE QUATPwAINS OF
288
429.
heart
when on
!
the Loved One's sweets you
feed,
You lose
yourself, yet find
your Self indeed
;
And, when you drink of His entrancing cup,
You
hasten your escape from quick and dead
!
430.
Though
Why
I
am wont
a wine-hibber to be,
should the people
Would that
rail
and chide at
all evil actions
me ?
made men drunk,
For then no sober people should
I see
431.
Child of four elements and sevenfold heaven.
Who fume and Drink!
I
sweat because of these eleven,
have told you seventy times and
seven,
Once gone, nor
hell will
send you back, nor
heaven.
429.
C. L.
your true p. a75.
N. A.
self.
See
I. J.
Max
Die to Miiller,
self,
to live in
God,
Hibbert Lecturer,
OMAR KHAYYAM.
O
^L
>..
t .x )
wO
l/^ J
289
r^
{^\
MJ^ y>'
J^ ^^^
J:> Lfl
&^=6i
430.
C. N. A.
431.
C. L. N. A. I. J.
I. J.
c5^
THE QUATRAINS OF
290
\ 432.
my
With many a snare Thou
dost beset
And
therein, to slay
threatenest,
Thy rule Imputest
if I fall
resistless
sin,
when
way,
sways the world, yet Thou I do but obey
433.
To Thee, whose essence Our
sins
baffles
and righteous deeds
May Thy
human thought,
alike
seem naught
grace sober me, though drunk with
sins.
And pardon
all
the
ill
that I have wrought
434. If this
life
were indeed an empty play.
Each day would be an
'Id or festal day,
And men might conquer
all their
hearts
desire,
Tearless of after penalties to pay
i
hakiki, the only
real agent, according' to the Sufi view.
HuJoni tu kmii,
432.
B. N.
Allah
is
" Thou givest thy order," 433.
L. N.
the Fd'il
Should we read hukme?
OMAR KHAYYAM.
Lf^y
434).
N.
but I think I
Bdz,
p. 50.
J^^ ltI^
N. takes faJcUd it
in
?ir^
the sense of
alludes to Koran, xxix. 64.
291
U^J^
"
authonty/-*
See Gulshan
THE QUATEAINS OF
292
\ 435.
O
my
you thwart
wheel of heaven,
heart's
desire,
And
The water that
And
my scanty joy's
rend to shreds
I drink
turn the very
air I
you
attire,
foul with earth,
breathe to
fire
436. soul
could you but doff this flesh and bone,
!
You'd soar a
sprite about the heavenly throne
Had you no shame
And dwell an
alien
to leave
on
your starry home..
this earthy zone ?
437.
Ah,
hand
potter, stay thine
Put not See,
to
!
with ruthless art
such base use man's mortal part!
thou art mangling on thy cruel wheel
Faridun's fingers, and Kai Khosrau's heart!
435.
C. L.
N. A.
436.
C. L.
]Sr.
437.
C. L.
N. A.
I.
B. A. I.
I.
Faridun and Kai Khosrau were
OMAR KHAYYAM.
293
pro
^CiJlj^
&-ljk^ J:>
L5y^ ClJ^
^^iii-
'j^ Lf\
>»^ J
^^
Frv
ancient kings of Persia. fied
with Cyrus.
Kai Khosrau
is
usually identi-
^
THE QUATRAINS OF
294
438.
O
rose
all
!
As wine
beauties' cliarms thou dost excel,
excels the pearl within
fortune
More
!
its shell
thou dost ever show thyself
strange, although I
seem
to
know thee
well!
439.
From
this world's kitchen crave not to obtain
Those
dainties,
seeming
Which greedy
real,
but really vain,
worldlings gorge to their
own
loss
Eenounce that
loss,
so loss shall prove thy gain I
440. Plot not of nights, thy fellows' peace to blight.
So that they cry to God the live-long night
Nor plume thee on thy wealth and might, which thieves
May
steal
438.
N.
by night, or death, or fortune's might. Mimdni, You resemble.
439.
L. N. B.
440.
N.
Td bar nikashand " Let
us abstain from
OMAR KHAYYAM.
ij^-^
Lf^
:y^
^V J*^ ^ J* ^j
&^
^
oppressing people, so that they saying,
Lord."
295
cjbj
may
^jj^
not heave a sigh,
THE QUATRAINS OF
296
441.
This soul of mine was once
Thy
cherished bride,
What caused Thee to divorce her from Thy side? Thou
Why
didst not nse to treat her thus of yore,
then
now doom
her in the world to abide?
442.
Ah would there were a place of rest from pain, Which we, poor pilgrims, might at last attain, And after many thousand wintry years, !
Renew our
life,
like flowers,
and bloom again
443.
While in
love's
book
I
sought an augury
An ardent youth cried out in "Who owns a sweetheart
;
ecstacy,
beauteous as the
moon,
Might wish
his
441.
L. N.
442.
C. N. A.
moments long
I.
J.
read rawe and some rake.
In
as years to be!"
line 2, for basar
some MSS.
OMAR KHAYYAM.
^^:*~^'
JJD j(
d\i Ji jl
JU _jy,
giliancB."
mahlyyo.
--^^^
'^
'^^
3^
^"i
C53jJ (JJO/c^ ji Jo^i ^W^-^
^J^
JU U^ 443.
V
297
C. L.
^
N. A.
Line 4
is
I.
_5
vx*
J^jilo
^^
^
Compare the " sortes Fir-
freely paraphrased.
Bl., Prosody, p.
uU^jb
1 1.
In
line 4, scan
THE QUATKAINS OF
298
444.
Winter
is
past,
and spring-tide has begun,
Soon will the pages of
Well
And
saitli
life's
book be done
the sage, " Life
is
!
a poison rank,
antidote, save grape-juice, there
is
none."
445.
Beloved,
if
thou a reverend Molla be.
Quit saintly show, and feigned austerity,
And
And
quaff the wine that Murtaza purveys.
sport with Houris 'neath
some shady tree
!
446.
Last night I dashed
In a
mad drunken
And
"You
lo
!
cup against a stone.
freak, as I
must own,
the cup cries out in agony,
too, like
me, shall soon be overthrown."
N. A. I. J. Note the chang-e from the imperative
444.
C. L.
445.
N.
aorist.
my
In line 4 scan Muriazdsim,
Murtaza
to the
(Ali) is
OMAR KHAYYAM.
c/^ j^
cir^^
jy^^
,5
299
L^
J^ ^'
the celestial cupbearer.
446. to the
0. L,
N. A.
B.
I.
Sahoyly^ yoj
i
noun by euphonic or conjunctive yd.
batni, joined
THE QUATRAINS OP
300
447.
My
heart
is
weary of hypocrisy,
Cupbearer, bring some wine, I beg of thee
This hooded cowl and prayer-mat
!
pawn
for
wine,
Then
will I boast
me
in security.
448.
Audit yourself, your true account to frame, See
!
you go empty,
You
say,
*'
as
I will not
you empty came drink and peril
But, drink or no, you must die
all
life,"
the same
!
449.
Open
the door
entrance
!
who
procurest,
Thou of guides the surest
And guide the way, Directors born of
men
shall not direct
Their counsel comes to naught, endurest
447.
N.
448.
C. L.
me,
but Thou
1
N. A.
I.
In
I
line 2, scan dwardiyo.
OMAR KHAYYAM.
^j3 419.
C.
^uXJob
L. N. A.
301
J ojI ^Ij ^L^ (jl^^ I. J.
In
line
dissolving the letter of prolongation,
4, scan ?/d.
fdmj/and,
THE QUATRAINS OF
802
450.
In slandering and reviling you
me
Calling
My
infidel
and
persist.
atheist
errors I will not deny, but yet
Does foul abuse become a moralist
?
451.
To
find a remedy, put
up with
pain,
Chafe not at woe, and healing thou wilt gain
Though
poor, be ever of a thankful mind,
'Tis the sure
method
riches to obtain.
452.
Give
A
me
pittance bare, a book of verse to read
With I
a skin of wine, a crust of bread,
love, to share
thee,
my
;
lowly
roof,
would not take the Sultan's realm instead 450.
C. L.
!
In line 1, scan goyi-yaz^ N. A. I. The tashdid of muhirr is dropped.
Bl., Prosody, p. 10.
451.
L.N.
TJawdyiy.
The
first
y a is
the conjunctive
OMAR KHAYYAM.
^ r^
^^J r> ^>
^13 (^.oj J Job Ju^
ya (Vullers, 452.
p. 16),
N. B.
303
the second,
yd
Tange, the izufat
tankxr, according to Lurasden,
ii.
i
cir-
j^
tanhir.
is
269.
displaced
by ya
[Sed quare].
i
THE QUATRAINS OF
304
453.
Reason not of the
Be
nor of the four,
five,
their dark problems one, or
many
score
We are but earth, go, minstrel, bring the lute, We are but air, bring wine, I ask no more 454.
Why
argue on Ydsin and on Bardt
Write
me the draft for
The day
my
Will seem to
wine they
weariness
me
is
?
call
Barat
drowned in wine
as the great night Barat
455.
Whilst thou dost wear this fleshly
livery,
Step not beyond the bounds of destiny
Bear up, though very Bustams be thy
And
crave no boon from friends like
453. this.
454.
N.
C. L. A.
I. J.
give only the
foes,
Hatim Tai first
!
line of
Five senses, four elements. C. L.
N. A.
I.
J.
Yasin
is
the 64th, and
OMAR KHAYYAM.
(Joy
Alilis^.'*^
Bardt the 9th, chapter of
tlie
of power/'
455.
C. L. N. A.
I. J.
305
U OJ^
Koran.
H^ ^jjlj
Bard^, the " nio-ht
THE QUATRAINS OF
300
456. Tliese ruby lips,
And
lute,
and wine, and minstrel boys,
and harp, your dearly cherished
toys,
Are mere redundancies, and you are naught. Till
you renounce the
\yorId's delusive joys.
457.
33ow down, heaven's tyranny to undergo, Quaff wine to face the world, and
Your
origin
and end are both in
But now you are above
woe
all its
earth,
earth, not below
!
458.
You know all
Why
secrets of this earthly sphere.
then remain a prey to empty fear ?
You cannot bend things Cheer up 4-56.
for the
L. N.
prunello."
to
your
will,
but yet
few moments you are here
!
Ilashw, mere "stuffing," "leather or
OMAR KHAYYAM.
,^W^
Cii^^i^^
307
^^
CDJ ^*S
l^CA
Cij^^
c/-^ ^^
U'^*-^ Ciri)^ LT*^^
N. A.
457.
C. L.
458.
C. L. N. A.
I.
lA^
J.
I. J.
Scan chun
loaliifujdij.
THE QUATRAINS OF
308
459.
Behold, where'er
we turn our
ravished eyes,
Sweet verdure springs, and crystal Kausars
And
once bare as
plains,
hell,
now
rise
smile as
heaven
Enjoy
this
heaven with maids of Paradise
!
460.
Never in
this false
world on friends
rely,
(I give this counsel confidentially,)
Put up with pain, and seek no antidote,
Endure your
grief,
and ask no sympathy
!
461.
Of wisdom's Surpassing
dictates
all
two are
principal.
your lore traditional
Better to fast than eat of every meat. Better to live alone than mate with
459.
C. L. N. A. B.
100.
N.
4G1.
N.
Iladis
i
I.
all
J.
nd goydyly.
The unwritten
OMAR KHAYYAM.
*^
^"Li^ ^ cu-J^
^^
revelations, or traditions, opposed
the " reading/'
So
to
309
^"ti?^ J^
Qur'dn (Koran),
sruti is opposed to smriti.
THE QUATRAINS OF
310
462.
Why
unripe grapes are sharp, prithee explain,
And then grow sweet, while wine is sharp again?
When
one has carved a block into a
Can he from
lute,
same block a pipe obtain ?
that
463.
When dawn
doth silver the dark firmament,
Why
the bird of dawning his lament
It
How
shrills is
to
show
?
in dawn's bright looking-glass
of thy careless
life
a night
is
spent.
464.
Cupbearer, come
!
from thy full-throated ewer
Pour blood-red wine, the world's despite to cure
Where can
I find another friend like wine,
So genuine, so solacing, so pure
462.
L. N.
463.
C. L. N. A. I. J.
?
So Job, " Hast spread the
OMAR KHAYYAM. .
^1
lS^ Jj^ J'j'
^s
y)\'«-A'c
311
r
^j>
^j-'S
^ ^^
(J^5^
^ _p
«!'^-^*->
jj
Fir
j^l-o
(j;_^
*-~^
(jh^
sky as a molten looking-g-lass/' 4:6k
C. L. N. A.
I.
J.
j
iS^.t'^^^
THE QUATRAINS OF
312
465.
Though you should Or
rival Caesar
on
sit
in sage Aristo's room,
his throne of Eiim,
Drain Jamshed's goblet, for your end
*s
the
tomb, Yea, were you Bahram's
self,
your end's the
tomb
It
chanced into a potter's shop I strayed.
He turned his wheel and deftly plied his trade. And out of monarchs' heads, and beggars' feet,
Eair heads and handles for his pitchers made
!
467. If
you have
And
sense, true senselessness attain,
the Etern Cupbearer's goblet drain
If not, true senselessness is not for you,
Not every 465.
N.
Nushirwan.
fool true senselessness
Jamliur, a
name
can gain
of Buzurjimihr,
Faghfur, the Chinese emperor.
scan Arintmou, dissolving the long %.
Wazir of In Hne
1
OMAR KHAYYAM.
466.
C. N. L, A.
467.
L. N,
of ignorance.'' *
I. J.
PayÂŤ, ''the
313
treadle.'-'
Meaning-, the " truly mystical darkness
See Gulshan
i
Bd2,
p. 13.
THE QUATRAINS OP
314
468.
O Love And
before you pass death's portal through,
!
potters
make
Pour from
their jugs of
me and you,
some wine,
this jug
of headache
void,
And
your cup, and
fill
fill
my goblet
too
!
469.
Love
!
while yet you can, with tender
Lift sorrow's
burden from your
Your wealth of graces
But
slip
art,
lover's heart
will not
always
last,
from your possession, and depart
470. Bestir thee, ere death's cup for thee shall flow.
And
blows of ruthless fortune lay thee low
Acquire some substance here^ there
none
is
there^
For those who thither empty-handed go 468.
C. L,
N. A.
I. J.
wine of Paradise, Koran, 4G9.
C. L.
N. A.
Headache, in alhision to the
Ivi.
I. J.
!
17.
Some MSS.
read
zmhdr
for
OMAR KHAYYAM.
a^u
joUi
ciyi>
(^--=^
315
cL^^siU/c
(^r
c-w^ l^S^U lX^=0^j
\^\i \^^^ Ji
Ou^ JO iolc^
zinkdr, either will scan.
470. while
L. N.
it is
day.^'
Line 2
is in
metre 4.
Meaning-, "
Work
THE QUATRAINS OF
316
471.
Who
framed the
Thou
Who
lots of quick
and dead but
?
turns the troublous wheel of heaven but
Thou? Though we To blame us
are sinful slaves,
?
Who
is it
created us but
for
Thee
Thou?
472.
wine, most limpid, pure, and crystalline,
Would
drench this
I could
With
silly
frame of mine
passers
by might think
"Whence comest
thou, fair master
that
thee,
'twas thou,
And
cry,
wine?" 473.
A
Shaikh beheld a harlot, and quoth he,
"You seem a slave to drink and lechery;'' And she made answer, " What I seem I am, But, Master, are you
471.
L. N. A.
472.
L. N.
473.
L. N.
all
you seem
to
be ?"
I.
The
technical
name
of quatrains like
OMAR KHAYYAM.
this is siiioal
Rhetoric, p. 40.
jawab, or
;/^/^mya'a^.
317
Gladwin, Persian
THE QUATRAINS OF
318
474. If,
like a ball, earth to
When
drunk, I'd rate
my
it
liouse
were borne,
at a barley-corn
me
Last night they offered
in
pawn for
wine.
But the rude vintner laughed that pledge to scorn.
475.
Now
Thy
in thick clouds
face
Thou
dost im-
merse,
And now
display
Thou the
it
in this universe
Thou the
spectator,
Sole to Thyself
Thy
spectacle,
glories dost rehearse,
476.
Better to
make one
Than plant a
soul rejoice with glee,
desert with a colony
;
Eather one freeman bind with chains of love,
Than 474,
set a
C. L.
'kuye,juyc,
475.
thousand prisoned captives free
C.
N. A.
I.
J.
Note the yas
i
tanldr in
and girnyc. L.
N. A.
I.
J.
Compare the Vulgate,
OMAR KHAYYAM.
319
f-vf-
P vo
" ludens in orhe terranun," and Galshan 476.
L. N.
i
lldz, p. 1
1.
THE QUATRAINS OP
320
477.
thou who
A
for
thy pleasure dost impart
pang of sorrow
Go
!
to thy fellow's heart,
mourn, thy perished wit, and peace of
mind, Thyself hast slain them, like the fool thou art
478.
Wherever you can get two maunds of wine, Set
to,
and drink
Whoso From
it like
a libertine
;
acts thus will set his spirit free like yours,
saintly airs
and grief
like
mine. 479. I possess
So long as
two maunds of wine,
Bread of the flower of wheat, and mutton chine.
And
you,
O
Tulip cheeks, to share
Not every Sultan's
N. A.
lot
477.
C. L.
478.
C. L. N. A. B.
me.'"
So
in
my hut.
can vie with mine.
I. J. I. J.
Clm mane, " of one
No. 170, (the note to which
is
like
wrong.)
OMAR KHAYYAM.
321
VV
^
o
o
j-^ &-^ (^b i^>j^
Jji5^
^3U
^:i
â&#x20AC;¢VA
(,JJ^:
Vullers, p. 254.
479.
Literally,
C. L. N. A. B.
I.
''
mustaches aud beard."
THE QUATRAINS OF
322
480.
They
call
And an
you wicked,
intriguer, if
if
you
to
fame you're known,
live alone;
Trust me, though you w^ere Khizer or Elias, 'Tis best to
know
none, and of none be known.
481.
Yes
!
here
am
wine and feres again
I with
I did repent, but,
Preach not to
ah
me
'twas all in vain
!
of
Noah and
But pour a flood of wine
to
;
his flood,
drown
my
pain
482.
Eor union with
The pangs
My
my
love I sigh in vain.
of absence I can scarce sustain,
grief I dare not tell to
any friend
trouble strange, sweet passion, bitter pain!
N.
480.
C.
4.81.
C. L. N. A.
I.
I. J.
lance not to be repented
of.
Tdiiha Nicolas.
i
Nassuh, a repen-
In hue
2,
note the
OMAR KHAYYAM.
323
Pa|
L^y* lA?="
c^
^ir^ S?^^
J^'«
Izdfat dropped after silent he.
482.
N.
are rare in
These quatrains are called jirdkiya, and
Khayyam.
THE QUATRAINS OF
324
483. 'Tis
dawn
And
here
This
And
is
I hear the
!
am
loud Muezzin's
call,
I before the vintner's hall
no time
Be
for piety.
drop your talk and
still
airs devotional
484.
Angel of joyful
foot
Pour wine, and
lift
!
the
dawn
is
nigh
;
your tuneful voice on high,
Sing how Jamsheds and Khosraus bit the dust,
Whelmed by
the rolling months, from Tir to
Dai!
485.
Prown not For
all
at revellers, I
doomed
for,
to hell,
N. A.
483.
C. L.
484.
C. L. N. A.
tx'mber.
thee,
thou keepest righteous company
But drink, If
beg of
drink or no,
no heaven
'tis all
the same,
thou'lt ever see.
I. J. I.
Tir and Dai, April
and De-
OMAR KHAYYAM.
^JLj
ij\
Lf^
J^J^
l5>^ 485.
C. L.
N. A.
them there were, others
doomed
^ i^-'^
J^^J^
whom
to err."
^y^ (^^
uV^s;.'^
^i^
I. J.
325
j^ j\ b
Jtb^
Koran,
xvi.
38
^V :
"
Some
of
Allah guided, and there were
THE QUATRAINS OF
326
486.
wish that Allah would rebuild these
I
And
earth,
And Or
and that
either raze
else relieve
my
at once, before
my name
And bread unbegged
for
Yea, with thy wine
No more
eyes,
!
.
make thy bounty's cup
!
my
off his roll,
dire necessities
487.
Lord
from
skies,
for
me
to flow,
day by day bestow
make me
to feel the headache of
beside myself.
my woe
!
488.
Omar In
!
hell,
of burning heart, perchance to
and feed
Presume not
its bale-fires
burn
in thy turn.
to teach Allah clemency,
Eor who art thou
to teach, or
N. This rather "Nee Deus intersit/'' &c, 486.
487.
C. L.
N. A.
I. J.
488.
0. L.
N. A.
I. J.
he to learn?
sins ag-ainst Horace's canon,
The Persian
preface states
OMAR KHAYYAM.
C5Jo.r^^^ iSJ^
(J^^S^
327
^Ay^
(jbj^i
^
'^ ^
UJL/*^ ^^_j?" j^
Fav
Fa
that, after his death,
Omar
A
appeared to his mother in a
dream, and repeated this quatrain to line I
am
indebted to Mr. Fitzirerald.
her.
For the
htst
THE QUATRAINS OP
328
489.
Cheer up
your
!
Heedless of
Without
was
settled yesterday
that you might do or say,
all
so
lot
much
as "
By
your leave
"
they
fixed
Your
lot for all
the morrows yesterday
!
490. I never I
would have come, had
would as
lief
And, to be
not go,
if I
I
been asked,
were asked,
would annihilate
short, I
All coming, being, going, were I asked
491.
Man
is
Flesh
is
a cup, his soul the wine therein. a pipe, spirit the voice within
O Khayyam, have you fathomed what man is ?
A
magic lantern with a light therein
489.
C. L. A. B.
490.
C. L.
" Therefore
N.
I.
!
Predestination.
(in part)
A. B.
I hated hie/' &c.
I. J.
So the
Eeclesiast,
OMAR KHAYYAM.
^^
/C*-X^
491. is
C. A.
I.
Turanian
i*^v^i
-J
z-'
â&#x20AC;¢J
We
LiT**^
329
Note
(Bl.,
?ne (for
Prosody,
pronounced with the Imdla
ww/) rhymiDg- with we
xvii.),
and probably
{ibid, p. v.), is
the same.
;
7ne,
THE QUATRAINS OF
330
492.
O
skyey wheel,
all
base
men you
supply
baths, mills, and canals that run not dry,
With
While good men have
to
pawn
their goods
for bread
who would
Pray,
give a fig for such a sky
?
493.
A
potter at his
work
I
chanced to
see,
Pounding some earth and shreds of pottery I
looked with eyes of insight, and methought
'Twas Adam's dust with which he made so free
!
494.
The Sdki knows my genus properly^ To
all
woe's species he holds a key
Whene'er
And
that
492.
which 493.
my mood
makes
B. L,
all
C. L. A.
I.
3, I
Line 4 J.
he brings
the difference to
In line
will not scan.
is sad,
;
me wine,
me
!
read nlh and for nViand, is
slightly paraphrased.
Note the arrangement of the
OMAR KHAYYAM.
(jyj ^^^y» :i^
^^
^^
^U
a>^
prepositions dar
494.
d:)b :>^>
....
C. L. A. I.
iJ^/rcV.
A play
Bl.,
Prosody,
331
eJl^
^j
3^
tj^
xiii.
on terms of Logic.
THE QUATEAINS OF
332
495.
Dame
Fortune
!
all
your acts and deeds confess
That you are foul oppression's votaress
You Is this
cherish bad men, and annoy the good
from dotage, or sheer foolishness
?
496.
You,
who
in carnal lusts
Wearing your precious
Know
your time employ,
spirit
with annoy,
that these things you set your heart
upon Sooner or later must the soul destroy
497.
Hear from the Creation
is
spirit
summed
world
up,
this
man,
mystery in thee
Angel and demon, man and beast Yea, thou art
all
art thou.
thou dost appear to be
495.
C. L. A. I. J.
496.
L.
In line
4,
!
Mu'falcif, a devotee.
L. writes arizuyl with two yas,
the second being reflexed under the
first.
Bl. (Prosody,
OMAR KIIAYVAM.
p. ?'
12)
approves this method.
333
The second ya
is
the
ya
hatni, after conjunctive ya.
497.
L.
Man,
iyllable short.
the
microcosm.
Line 2
Should we read Suhhdne ^
is
ona
THE QUATRAINS OP
334
498. If popularity
you Avould ensue,
Speak well of Moslem, Christian, and Jew
;
So shall you be esteemed of great and small,
And none
will venture to speak
ill
of you.
499.
wheel of heaven, what have I done to you,
That you should thus annoy me? Tell
To
And
me
true
get a drink I have to cringe and stoop, for
my
bread you
make me beg and
sue.
500.
No But
longer
hug your
grief
and vain
in this unjust world be just
And
and
since the issue of the world
Think you are naught, and care
498.
L.
499.
L.
Ahruy, 'honour.'
so
despair, fair is
naught,
shake
off dull
OMAR KHAYYAM.
(Sj^
^^S-
&>o\^
J
335
J^
.
500.
L. B.
Ill line
3 scan ntsatlijasl.
s^
^w
J^V^
/
.^y-y'-^^,..j
:.
X'i-
Th )
f^
to
to V<
&
•
.40
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IM
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