Quatrains 1883 Omaru of T

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ESSAYS ON THE SACRED LANGUAGE, WRITINGS,

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TEXTS FROM THE BUDDHIST CANON

COMMONLY KNOWN AS " DHAMMAPADA."
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University College, London.
Tlie Dhammapada, as hitherto known by the Pali Text Edition, as edited
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A CLASSICAL DICTIONARY OF HINDU MYTHOLOGY

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vi.
MODERN INDIA AND THE INDIANS,

BEING A SERIES OF IMPRESSIONS, NOTES, AND ESSAYS.
By MONIER WILLIAMS, D.C.L.,
Hon. LL.D. of the University of Calcutta, Hon. Member of the Bomb.ay Asiatic
Society, Boden Professor of Sanski-it in the University of Oxford.
Third Edition, revised and augmented by considerable Additions,
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—
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—
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METRICAL TRANSLATIONS FROM SANSKRIT

WRITERS.
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MISCELLANEOUS ESSAYS RELATING TO INDIAN

SUBJECTS.
By BRIAN HOUGHTOX HODGSON, Esq., F.1:.S.,
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;
of the Legion of Honour l.ate British Mmister at the Court of Nepal, &c., &c.
;
CONTENTS OF VOL. I.
—
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 Lan-
—
guages 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.
— IV. Analysis of the Balling Dialect of tlie Kiranti Language. The Bdliing Giara-
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CONTENTS OF VOL. IL
Section — On the Aborigines of North-Bastern India.
III. Comparative Vocabulary
of the Tibetan, B6d6, and Garo Tongues.
Section IV. — Aborigines of the North-Eastem Frontier.
Section V. — Aborigines of the Eastern Frontier.
Section VI.— The Indo-Chinese Borderers, and their connection with the Hima-
layans and Tibetans. Comparative Vocabulary of Indo-Chinese Borderers in Arakan.
Comparative Vocabulary of Iudo-Chine.se Borderers in Tenasserim.
Section VII.— The Mongolian Affinities of the Caucasians.— Comparison and Ana-
lysis of Cauciisian and Mongolian Words.
—
Section VIII. Pliysical Type of Tibetans.
Section IX.— The Aborigines of Central India.— Comparative Vocabulary of the
Aboriginal Languages of Central India.— Aborigines of the Eastern Ghats.— Vocabu-
lary of some of tlie Dialects of the Hill and Wandering Tribes in the Nortliera Sircars.
—Aborigines of the Nilgiris, with Remarks on thrir Affinities.— Supplement to the
—
Nilgirian Vocabularies. The Aborigines of Southern India and Ceylon.
Section X.— Route of Nepalese Mission to Pekin, with Remarks on the Water-
Shed and Plateau of Tibet.
Section XI.— Route from Kathmandu, the Capital of Nepal, to Darjeeling in
Sikim. —
Memorandum relative to the Seven Cosis of Nepa,l.
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the State of Nepal.
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Nepalese.
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Being Letters on the Education of the People of India.

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THE LIFE OR LEGEND OF GAUDAM.A.,

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CHINESE BUDDHISM.
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LINGUISTIC AND ORIENTAL ESSAYS.

Written from the Year 1846 to 1878.
Bt ROBERT NEEDHAM OUST,

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BUDDHIST BIRTH STORIES; or, Jataka Tales.

The Oldest Collection of Folk-lore Extaut
BEING THE J AT AK ATTHA VANN AN A,
For the first time Edited in the original Pali.
By V. FAUSBOLL ;
And Translated by T. \V. Rhys Davids.

Translation. Volume I.
"These are tales supposed to have been told by the Buddha of wliat he had seen
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of the original Aryan stories from which sprang the folk-lore of Europe as well as
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Among other old friends, we meet with a version of the Judgment of Solomon."— 2i)/ies.
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'
Britannica.' " Leeds Mercwry.

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In the Jataka book we have, then, a priceless record of the earliest imaginative
literature of our race and ... it presents to us a nearly complete picture of the
;
socitd life and customs and popular beliefs of the common people ot Aryan tribes,
closely related to ourselves, just as they were passing through the first stages of
civihsation." St. James's Gazette.
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A TALMUDIC MISCELLANY;
Ok, A THOUSAND AND ONE EXTEACTS FROM THE TALMUD,
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Compiled and Translated by PAUL ISAAC HERSHON,
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With Notes and Copious Indexes.

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" Mr. Hershon has .thus given English readers what is. wo believe, a fair set
. .
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—John Bull.
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xii.
THE CLASSICAL POETRY OF THE JAPANESE.

By basil hall CHAMBERLAIN,
Author of '•
Yeigo Henkaku Shiran."
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xii.
THE HISTORY OP ESARHADDON (Son of Sennacherib),

KING OF ASSYRIA, B.C. 6S1-C68.
Translated from the Cuneiform Inscriptions upon Cylinders and Tablets in

the Britisli Museum Collection together with a Grammatical Analysis
;
of each Word, Explanations of the Ideographs by Extracts from the

Bi-Lingual Syllabaries, and List of Eponyms, &c.
By ERNEST A. BUDGE, B.A., M.R.A.S..
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THE MESNEVI
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MEVLANA (OUR LORD) JELALU 'D-DIN MUHAMMED ER-RUML
Book the First.
Together ^vUh some Account of the Life and Acts of the Author,
of his Ancestors, and of his Descendants.
Illustrated by a Selection of Characteristic Anecdotes, as Collected
by their Historian,
Mevlana Shemsu-'D-Din Ahmed, el Eflaki, el 'Aeifi.
Translated, and the Poetry Versified, in English,

By JAMES W. REDHOUSE, M. R. A. S., &c.
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EASTERN PROVERBS AND EMBLEMS

Illustka'kjng Old Truths.
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INDIAN POETRY;
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of the "Gita Goviuda" of Jayadeva Two Books from "Tiie Iliad of
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India" (Mahabharata), "Proverbial Wisdom" from the Sblokas of the

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'
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is not unknown to scholms. Mr. Arnold will have introduced it among popular
English poems. Nothing could be more graceful and delicate than the shades by
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'
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HINDU PHILOSOPHY.
The SANKHYA KAKIKA of IS'WARA KRISHNA.
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TSUNI— I I GO AM :
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THE BHAGAVAD-GITA.
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THE QUATRAINS OF OMAR KHAYYAM.

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THE QUATRAINS OF OMAR KHAYYAM.

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A COMPARATIVE HISTORY OF THE EGYPTIAN AND

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ix.
THE SARVA DARSANA SAMGRAHA - -

;
Ok, review of THE DIFFERENT SYSTEMS OF HINDU

PHILOSOPHY.
By MADHAVA ACHARYA.
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TIBETAN TALES DERIVED FROM INDIAN SOURCES.

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UDANAVARGA.
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'
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OUTLINES OF THE HISTORY OF RELIGION TO THE

SPREAD OF THE UNIVERSAL RELIGIONS.
By C. p. TIELE,
Doctor of Theology, Professor of the History of Religions in the
University of Leyden.
Translated from the Dutch by J. EsTLiN Carpenter, M.A.
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A HISTORY OF BURMA.
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By LiEnT.-CxEN. Sir APvTHUP. P. PHAYEE, G.C.M.G., K.C.S.I., and C.B.,
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de France.
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RELIGION IN CHINA.
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Containing a Brief Account of the Three Religions of the Chinese, with
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People.
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THE LIFE OF THE BUDDHA AND THE EARLY

HISTORY OF HIS ORDER.
Derived from Tibetan "Works in the Bkah-hgyur and Bstan-hgyur.
Followed by notices on the Early History of Tibet and Khoten.
Translated by W. W. KOCKHILL, Second Secretary U.S. Legation in China.
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ject." — Times.
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ment. Its matter possesses a special interest as being derived from ancient Tibetan
works, some portions of which, here analysed and translated, have not yet attracted
the attention of scholars. The volume is rich in ancient stories bearing upon the
world's renovation and the origin of castes, as recorded in these venerable autho-
rities." Daily Ktics.
Third Edition. Post 8vo, pp. \dii.-464, cloth, price i6s.
THE SANKHYA APHORISMS OF KAPILA,

With Illustrative Extracts from the Commentaries.
Translated by J. R. BALLANTYNE, LL.D., late Principal of the Benares
College.
Edited by FITZEDWARD HALL.
The work displays a vast expenditure of labour and scholarship, for which
students of Hindoo philosophy have every reason to be grateful to Dr. Hall and the
pubUshers." Calcutta Rtvieir.
In Two Volumes, post 8vo, pp. cviii.-242, and viii.-370, cloth, price 24s.
Dedicated by permission to H.Il.H. the Prince of Wales.
BUDDHIST RECORDS OF THE WESTERN WORLD,

Translated from the Chinese of Hiuen Tsiang (a.d. 629).
By SAMUEL BEAL, B.A.,
(Trin. Coll., Camb.) E.N. (Eetired Chaplain and N.I.) Professor of Chinese,
; ;
University College, London Rector of Wark, Northumberland, &c.

;
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—
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Si-yu-ki' ajipears."
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It is
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THE ORDINANCES OF MANU.

Translated from the Sanskrit, with an Introduction.
By the late A. C. BUPvNELL, Ph.D., CLE.

Completed and Edited by E. W. HOPKINS, Ph.D.,
of Columbia College, N.Y.
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"Few men were more competent than Burnell to give us a really good translation
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Burnell was not only an independent Sanskrit scholar, but an experienced lawyer,
and he joined to these two important qualifications the rare faculty of being able to
express his thoughts in clear and trenchant English. . We ought to feel very
. .
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—
lation left by Burnell." F. Max Muller in the Academy.
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THE LIFE AND WORKS OF ALEXANDER

CSOMA DE KOROS,
Between 1819 and 1842. "With a Short Notice of all his Published and Un-
published Works and Essays. From Original and for most part Unpub-
lished Documents.
By THEODORE DUKA, M.D., F.R.C.S. (Eng.), Surgeon-Major

H.M.'s Bengal Medical Service, Eetired, &c.
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now appeared in the important memoir of his compatriot, Dr. Duka." Bookseller.
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MISCELLANEOUS PAPERS RELATING TO

INDOCHINA.
Reprinted from " Dahyraple"s Oriental Repertory," "Asiatic Researches,"
and the "Journal of the Asiatic Society of Bengal."
CONTENTS OF VOL. I.
I. — Some Accounts of Quedab. By Jlicbael Topping.

TI. — Report made to the Chief and Council of Balambangan, by Lieut. James
Barton, of his several Surveys.
- III. — SubstancH of a Letter to the Court of Directors from Mr. John Jes.se, dated
July 20, 1775, at Borneo Proper.
IV.— Formation of tbe Establishment of Poolo Peenang.
V. — The Gold of Limong. By John Maodonald.
VI. — On Three Natural Productions of Sumatra. By John Macdonald.
VII.— On the Traces of the Hindu Language and Literature extant amongst the
Mal.iys. By William JIarsden.
—
VI n. Some Account of the Elastic Gum Vine of Prince-Wales Island. By James
Howison.
IX.— A
Botanical Description of Urceola Ela<;tica, or Caoutchouc Vine of Sumatra
and Puln-Pinang. By William Roxburgh, M.D.
—
X. An Account of the Inhabitants of the Poggy, or Nassau Islands, lying ofiF
°
Sumatra. By John Crisp. ,
— Remarks on the Species of Pepper which are found on Prince- Wales Island
XI.
By WiUiam Hunter, M.D.
XII. — On the Languages and Literature of the Indo-Chinese Nations. By J.
Levden, M.D.
XIII. — Some Account of an Or.ang-Outang of remarkable height found on the Island
of Sumatra. By Clarke Abel, M.D.
—
XIV. Observations on the Geological Appearances .and General Features of Por-
tions of the Malayan Peninsula. By Captuiu James Low.
—
X\. Short Sketch of the Geology of Pulo-Pinang and the Neighbouring Islands.
By T. Ware.
XVI.— Climate of Singapore.
XVII. —Inscription on the Jetty at Singapore.
—
XVIII. Extract of a Letter from Colonel J. Low.
XIX. — Inscription at Singapore.
XX.— An Account of Several Inscriptions found in Province WeUesley. By Lieut.
Col. James Low.
—
XXI. Note on the Inscriptions from Singapore and Province WeUesley. By J. W.
Laidlay.
XXII. — On an Inscription from Keddah. By Lieut.-Col. Low.
XXIII. — A Notice of the Alphabets of the Pliilippine Islands.
XXIV. — Succinct Review of the Observations of tlie Tides in the Indian Archipelago.
XXV.— Repoi-t on the Tin of the Province of Jlergui. By Capt. G. B Tremenheere.
XXVI.— Report on the Manganese of Mergui Province. By Capt. G. B. Tremenheere.
XXVII. — Paragraphs to be added to Capt. G. B. Tremenheere's Report.
—
XXVIII. Second Report on the Tin of Mergui. By Capt. G. B. Tremenheere.
—
XXIX. .\nalysis of Iron Ores from Tavoy and Mergui, and of Limestone from
Mergui. By Dr. A. Ure.
XXX. — Report of a Visit to the Pakchan River, and of some Tin Localities in the
Soutliern Portion of the Tenasserim Provinces. By Capt. G. B. Tremenheere.
XXXI. — Report on a Route from the Mouth of the Pakchan to Krau, and thence
across the Isthmus of Kruu to the Gulf of Siam. By Capt. AI. Fraser and Capt. J. G.
Fnrlong.
—
XXXII. Report, &c. from Capt. G. B. Tremenheere on the Price of Mergui Tin Ore.
,
XXXIII. — Remarks on the Different Species of Orang-utan. By L. Blyth.

XXXIV.— Further Remarks. By E. Blyth.
MISCELLANEOUS PAPERS RELATING TO INDO-CHINA—

continued.
CONTENTS OF VOL. II.
XXXV.— Catalogue of Mammalia inliabiting the Malayan Peninsula and Islands.

By Theodore Cantor, M.D.
XXXVI.— On the Local and Relative Geology of Singapore. By J. R. Logan.
XXXVII.— Catalogue of Reptiles inhabiting the Malayan Peninsula and l.slands.
By Theodore Cantor, M.D.
XXXVIII.—Some Account of the Botanical Collection brought from the Eastward,
in 1S41, by Dr. Cantor. By the late W. Griffith.
XXXIX.— On the Plat-Horued Taurine Cartle of S.E. Asia. By E. Blyth.
XL.— Note, by Major-General G. B. Trcmenheere.
General Index.
Index of Vernacular Terms.
Index Genera and Sub-Genera occurring in Vol. II.
of Zoological
"The papers Indo-Chiua— its pliilology, economy,

treat of almost every aspect of
—
geography, geology and constitute a very material and important contribution to
our°accessible luformation regarding that country and its people."— 6'o««t?»i5orary
Review.
Post 8vo, pp. xii.-72, cloth, price 5s.
THE SATAKAS OF BHARTRIHAEI.

Translated from the Sanskrit
By the Rev. B. HALE WORTHAIM, M.E.A.S.,
Rector of Eggesford, North Devon.
" A very interesting addition to Trilbner's Oriental Series."— Saûj-day Revieio.
" Many of the Maxims in the book have a Biblical ring and beauty of expression."
— at. James' Gazette.
Post 8vo, pp. xii.-i8o, cloth, price 6s.
ANCIENT PROVERBS AND MAXIMS FROM BURMESE

SOURCES
Or, the NITI LITERATURE OF BURMA.
By JAMES GRAY,
Author of "Elements of Pali Grammar," "Translation of the
Dhammapada," &c.
The Sanscrit-Pali word Niti is equivalent to "conduct" in its abstract,
and "guide" in its concrete signification. As applied to books, it is a
general" term for a treatise which includes maxims, pithy sayings, and
didactic stories, intended as a guide to such matters of every-day life as
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" A mind
Not wholly clear, nor wholly blind.
Too keen to rest, too toeak to find,
That travaih 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
Sanjar. The date of his birth is nowhere mentioned,

but he was contemporary with Nizam ul Mulk, the cele-
brated Wazir of the Seljuk kings Alp Arslan and Malik
Shah ; and Nizam ul Mulk has left the following notice
of him in his Wasdijd, or Testament* :
"Imam Muaffik of Nishapur — (may Allah rest his
soul !) — was one of the most learned men in Khorasan, and

was held in the highest honour and reverence. He lived
to over eighty-five years of age, and it was the common
opinion that all 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.
It is given in full in Notices et JExtralts des MSS., ix. IIS.
X INTRODUCTION.
in the class of that eminent person. He on his part

reg-arded me 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
joined his class Hakim Omar Khayyam, and that mis-
creant Hasan ibn Sabah, both of whom were of the same
age as I was, and equally remarkable for excellence of
intelligence and power of intellect. We became friends,
and when we went out from the Imam's class we used to

repeat to one another the lesson we had just heard ....
One day that miscreant Hasan said to us, '
It is the
g-eneral opinion that the disciples of Imam Muaffik
attain to fortune, and no doubt one of us will do so, even
though all may not. What agreement or compact is
there now between us ? ^

I said, *
Whatever you
please.'' He answered, '
Whichever of us may attain
to fortune shall share it with the others, and not engross
it himself.' We agreed to these terms, and a compact
was made accordingly. Time passed on. I went from
Khorasan to Mawara un Nahr and Ghazni and Kabul,
and on my return I was preferred to the post of Wazir
to Sultan Alp Arslan (455 a.m.). At that time Hakim
Omar Khayyam came to me, and in regard to him I
carried out all the requirements of the compact and the
obligations of my engagement. On his arrival I re-
ceived him with all honour and distinction, and after-
wards I said to him, ' A man of your ability ought to

be a servant of the Sultan, and since, according to our
agreement, while we were with Imam Muaffik, I am
bound to share my position with you, I will recount
your merits to the Sultan, and will so impress on his
INTRODUCTION. xi
mind your abilities and attainments^ that you shall be

preferred to a post of trifst like mine/ But Ilakim
replied (after compliments), ' The greatest favour you
can do me is to letme live in retirement, where, under
your protection, I may occupy myself in amassing the
riches of learning and in praying for your long life/
And to this language he steadfastly adhered. When I
perceived that he spoke in sincerity, and not out of mere
etiquette, I assigned him a yearly stipend of 1200 gold
miscals, payable from the Nishapur treasury. He then
went back to Nishapur, and applied himself 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 goes on to recount the subsequent
history of Hasan Sabah, —how by his aid Hasan obtained
a post at court, and repaid his kindness by intriguing
against him, —how Hasan then fled from Khorasan,
and joined the infamous sect of Ismailians, or Assas-
sins, and afterwards became their chief, under the name
of Shaikh ul Jahal, or Old Man of the Mountain.
This narrative reads so circumstantially that one can
hardly do otherwise than accept it, but in that case
Nizam ul Mulk's birth must be placed at least twenty
years later than 408,* the date given both by Ibn
* See VuUer's Geschichte cler Seldschuken, p. 107, note.

xii INTRODUCTION.
Khallikan and Abul Faraj ; or else the accepted dates

of Omar's and Hasan's deaths (517 and 518 a.h.)
must be abandoned for others at least twenty years

earlier.
Omar's appointment at Merv mentioned by Nizam

ul Mulk was, as we learn from Abul Feda, that of
Astronomer Royal. Whilst holding this office Omar
compiled some astronomical tables called Zij i Malik-
shdhi, of which mention is made by Haji Khalfa,
and in collaboration with seven other astronomers
effected a reform of the old Persian Calendar, somewhat
similar to the reform of the Julian Calendar, made
under the auspices of Pope Gregory XIII. five centuries
afterwards. The object of both reforms was to make the

civil 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
adopted by Pope Gregory* The amended reckoning
ran from the 10th E-amazan, 471 a.h., and was called
Tarikh i Jaldli, after the reigning monarch. Sultan Ja-
laluddin Malikshah.
Omar was also highly distinguished as a mathema-
tician. A work of his on Algebra has been edited and
translated by M. Woepke of Bonn, and another, " On
the Difiiculties of Euclid's Definitions," is preserved in
the Leyden Library. His work on Algebra enjoyed a
high reputation for several centuries. Ibn Khaldun
* See Eeinaud, Geographie d'Abulfeda, Prolegomena, p. ci.

INTRODUCTION. xiii
refers to it in his Prolegomena, and Haji Khalfa quotes

the commencement. M. Woepke praises him for his
power of generalization and his rigorously systematic

procedure.
In his preface M. Woepke quotes from a MS. in the
Bibliotheque Nationale, an abridgment of a notice of
Omar in Shahrastani's Tarikh ul Huliama. As Shahra-
stani was born in 479 a.h., and during some part of his
life resided at Nishapur,* he is a very good authority for

the facts recorded by him, though it is evident he was no
friend to Omar. The passage is as follows :
" Omar Al Khayyam, Imam of Khorasan, and the

greatest scholar of his time, was versed in all the learn-
ing of the Greeks. He was wont to exhort men to seek
the One Author of all by purifying the bodily actions in
order to the sanctification of the soul. He also used to

recommend the study of Politics as laid down in Greek
authors. The later Sufis have caught at the apparent
sense of parts of his poems and accommodated them to
their own Canon, making them a subject of discussion in
their assemblies and conventicles, but the esoteric sense
consists in axioms of natural religion and principles of

universal obligation. When the men 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 sallies of his
tongue and his pen. He made the pilgrimage, but it
was from accident rather than piety, still betraying his
* See Haarbriicher's translation of the Kitah at Milal ican

Nihal, Preface, p. xi.
xiv INTRODUCTION.
unorthodox views. On his arrival at Baghdad the men

who prosecuted the same ancient studies as he flocked
j
to meet him, Lut he shut the door in their faces, as
) one who had renounced 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. In astronomy and in phi-
losophy he was without a rival, and his eminence in

those sciences would have passed into a proverb had
I
he only possessed self-control."
Shahrastani's view of Omar's character appears to have
been the one generally accepted by the literary men
of Islam, as Abul Feda, who lived about 200 years
later, writes much in the same strain, lamenting his
being so much addicted to poetry and pleasure.

In an essay by the celebrated Grhazzali of Tiis, who
was, like Shahrastani, a contemporary of Omar's, there
is a passage in which Omar is not improbably referred
to as an example of the sceptical habit of mind induced
by scientific pursuits.*
The following story of Omar in his old age is given in
the preface to the Calcutta MS. on the authority of Ni-
zami of Samarkand, one of his disciples :
" I chanced to 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 les
Arahes, p. 115. Ghazzali was born in 450.

INTRODUCTION. xv
that saying, thinking" that he spoke idly. Afterwards

I came to Nishapur on many occasions and visited his
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 difficulty in the way of arriving at a satis-

factory text of Omar's poems 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 MS., the two India
Office MSS., and the Calcutta edition, do indeed offi^r a
tolerably uniform text, but their claim to be the best
representatives of the genuine text is overthrown by
their want of agreement with the
Persian and Oude
MSS. The Persian MSS. do not even agree with one
another, the Bodleian MS,, which was written at Shiraz
in 865 A.H., being altogether different from the MS.
lithographed at Teheran and afterwards reprinted by
M. Nicolas. The Oude, or Upper India MSS., again, to
which belong the one lithographed at Luckuow, and
probably also the Cambridge MS., include a very

large number of quatrains not found elsewhere. The
number of quatrains seems to increase in proportion to
the modernness of the MS. Thus the old Bodleian MS.
contains only 158, and the two Paris MSS. (which are
both of the tenth century) only 175 and 213, while the
modern Cambridge copy contains no less than 801. A
xvi INTRODUCTION.
lady who has collated all the MSS. of Omar m Europe

tells me she has found in one place and another no less
than 1200 quatrains attributed to him. She has, how-
ever, in an article in Frazer for May 1879, expressed
the opinion that the number of genuine quatrains is not
more than 250 or 300, and I am inclined to think this
estimate high enough. But when one comes to consider
which particular quatrains are to be pronounced genuine,

and which imitations, it is not always easy to form a
confident decision. The state of the case is this :
— Out
of all the quatrains passing under Omar's name hardly
any stand alone. Almost every one belongs to a family,
more or less numerous, to the other members of which

it bears a strong family likeness. One can say with
some confidence that all these replicas, paraj)hrases and
variations o£ the same 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 give what
seem the best specimens of each class of quatrains, and
to exclude the rest. In accordance with this rule, I
exclude, in particular, a large number of quatrains in
praise of wine, and exhortations to live for the day,

which recur in the MSS. with most wearisome frequency.
I cannot of course feel sure that the quatrains I retain
are in all cases the identical ones written by Omar ; all I
pretend to do is to give samples of each class of quatrains

attributed to him.
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
iig-ht. might be supposed that the
It
character of the
language employed would be
sufficient to differentiate
the work of Omar at any
rate 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 in use.
Again, as has been supposed,
if,
there were anythino-
exceptional in Omar's poetry,
it might be possible
to
identify it by internal evidence;
but the fact is that all
Persian poetry runs very much in grooves, and Omar's
IS no exception. The poetry of rebellion and revolt
from orthodox opinions, which
is supposed to be peculiar
to him, may be traced in
the works- of his predecessor
Avicenna, as well as in those
of Afzul Kashi, and
others of his successors. For these reasons I have not
excluded any quatrains on account of their
being
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 satis-
factory one, but, on the other
hand, it is useless for an
editor to pretend to greater certainty than the case
admits of.
The text has been framed from

a c-.mparison of the
following authorities :—
xviii INTRODUCTION.
I. The Bodleian MS., No. 140 of the Ouseley Col-
lection, containing- 158 quatrains.

II. The Calcutta Asiatic Society's MS., No. 1548,
containing 516 quatrains.
III. The India Office MS., No. 2420, ff. 212 to 267,
containing' 512 quatrains.
IV. The India Office MS., No. 2486, ff. 158 to 194,
containing 362 quatrains.
V. The Calcutta edition of 1252 a.h., containing 438
quatrains, with an appendix of 54 more, which the
editor says he found in a Baydz, or common-place book,
after the others 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
of special importance. For every reading in the text
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,'^
and these are indicated in the notes. The authorities
for each quatrain are also given in the notes.
In editing the text, I have paid special attention to

the prosody, marking all poetical contractions, and
noting all peculiarities of metre and scansion.
INTRODUCTIOX. xix
I have also made a point of marking" the izafat

wherever it occurs. "The omission of this/^ says
Lunisden, " is undoubtedly a great defect in Persian
writing, insomuch that I am not certain wliether it has
not been the cause of more obscurity than would result
from the omission of all the prepositions."
There is some diflference of precept and practice as to
the proper way of marking the izafat after tlie semi-
vowels. For instance, some grammarians, speaking

loosely, say that after alif, waw and silent he, the izafat
is expressed by hamza or i/a. What they mean to say
is, by hamza i maksur, ox ya i maksur, — "kasra bearing-'^
hamza or ya. One has only to scan a verse containing-
one of these hamzas or yas to see that they are always

followed by kasra expressed or understood. For the
izafat, wherever it occurs, invariably adds a svllable
to the word preceding it, and no Persian syllable con-

sists of less than one consonant and one vowel. The
fact is, the izafat, when expressed, is always expressed by
hasra. If the preceding" letter be silent he, hamza is sub-
stituted for it, because, as Vullers says, silent he ^'tennior
est quam ut voculem ferre queat." So if the preceding"

letter be alf or waiv, used as letters of prolongation,
"litteraya enjphonica in fine adjicitur qiim geaitivi sigmim.
i accipiat." And for this ya, hamza is often substituted.
So far the matter is pretty plain, but as regards the
izafat after words ending in ya there is more room ior
doubt. Lumsden says the izafat in this ease ought to

be written with a hasra, Vullers with hasra, hamza
being sometimes superscribed, sometimes not, Mirza
Ibrahim with hamza only. Brockhaus, in his Hafiz,
XX INTRODUCTION.
writes hasra after i/a used as a consonant, as in such

words as 'pay and rui/, but hamza or hamza i maksur
after ya used as a letter of prolongation, as in words
like said. Blochmann, on the other hand, says the use
of hamza in this last case is wrong-, because " it reduces
the ya to a mere vowel/^ i.e. prevents it serving as a
consonant to support the hasra following. I venture to
question this dictum, because it is controverted by

Blochmann's own practice (Prosody, p. 95, Example 5),
and because there is good MS. authority for the use of
hamza in this case. For my part, I believe that it is
allowable to mark the izafdt after ya of any kind with

hasra or hamza % maksiir indifferently. In the first case,
the ya itself serves as a consonant supporting the hasra ;
in the second, the hamza seems to be substituted for the
yr/, just as it is substituted for silent he. Availing my-

self of this option, I always write hasra for the izdfat
after ya, whether the ya be a consonant or a letter of
prolongation. In the latter case, the long vowel is dis-
solved in scanning into its component letters ^ and y,

and the y is set free to support the kasra of the izdfat
following it.
III.
Omar is a poet who can hardly be translated satis-

factorily otherwise than in verse. Prose does well
enough for narrative or didactic poetry, where the main

things to be reproduced are the matter and substance
but it is plainly contra-indicated in the case of poetry
like Omar^s, where the matter 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 versification. A literal prose version of
such poetry must needs be unsatisfactory, because it
studiously ignores the chief points in which the attrac-

tiveness of the original consists, and deliberately re-
nounces all attempt to reproduce them.

In deciding on the form to be taken by a new trans-
lation of Omar, the fact of the existence of a previous
verse translation of universally acknowledged merit

ought not, of course, to be left out of account. The
successor of a translator like Mr. Fitzgerald, who
ventures to write verse, and especially verse of the metre
which he has handled with such success, cannot help
feeling at almost every step that he is provoking com-
parisons very much to his own disadvantage. But 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,
Bicknell, and others, and has been raised by Mr. Fitz-
gerald almost to the rank of a recognised English metre,
is the best representative of the Uubd'i. It fairly
satisfies Conington's canon, viz. that there ought to be
some degree of metrical conformity between the measure

of the original and the translation, for though it does
not exactly correspond with the Ruba'i, it very clearly
suggests it. In particular, it copies what is perhaps
the most marked feature of the Riohd'i, — the inter-
linking of the four lines by the repetition in the fourth

xxii INTRODUCTION.
line of the rhyme of the first and seeoud. Mr. Swiu-

1)urne^s modification of this metre, in which the rhyme is
carried on from one quatrain to the next, is not appli-

cable to poems like Omar's, all of which are isolated
in sense from the context. Alexandrines would of
course correspond, more nearly than decasyllabics, with
Ruhcu'i lines in number of syllables, and they have been
extensively used by Bodenstedt and other German trans-
lators of liuhd'is, but, whatever may be the case in
German, they are apt to read very heavily in English,
even when constructed by skilful verse-makers, and an
workman can hardly hope to manage them with
inferior
anything like success. The shorter length of the deca-

syllable line is not altogether a disadvantage to the
translator. Owing to the large number of monosyl-
lables in English, it is generally adequate to hold the
contents of a Persian line a syllable or two longer; and a
line erring, if at all, on the side of brevity, has at any
rate the advantage of obliging the translator to eschew
modern diffuseness, and of making him try to copy the
" classical parsimony," the archaic terseness and conden-
sation of the original.

The poet Cowper has a remark on translation from
Latin which is eminently true also of translation from
Persian. He says, " That is epigrammatic and witty
in Latin which would be perfectly insipid in English.
.... If a Latin poem is neat, elegant and musical, it is
enough, but English readers are not so easily satisfied."
Much of Omar's matter, when literally translated, seems

very trite and commonplace, many of the " conceits," of
which he is so fond, very frigid, and even his peculiar
INTRODUCTION. xxiii
grotesque humour often loses its savour in an English

rej)hca. The translator is' often tempted to elevate a
too grovelling sentiment, to ''
sharpen a point^^ hei'e
and there, to trick out a commonplace with some bor-

rowed modern embellishment. But this temptation is
one to be resisted as far as possible. According to the

Iladis, " the business of a messenger is simply to deliver
his message/^ and he must not shrink from displaying
the naked truth. A translator who writes in verse
must of course claim the liberty of altering the 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 his. It is
beyond the province of a translator to attempt the task

of " painting the lily." But it is down correct
easier to lay
principles of translation than to observe them unswerv-

ingly in one's practice.
IV.
•<
As regards subject matter, Omar's quatrains may be

classed under the following six heads :
I. Shikdyat i rozgcir — Complaints of " the wheel of

heaven/' or fate, of the world's injustice, of the loss of
friends, of man's limited faculties and destinies.
II. Kajw — Satires on the hypocrisy of the "unco'
guid," the impiety of the pious, the ignorance of the
learned, and the untowardness of his own generation.
III. Fircikiija and WisaXiya — Love-poems on the
sorrows of separation and the joys of reunion with the
Beloved, earthly or spiritual.
xxiv INTEODUCTION.
IV. Bdhdrij/a —Poems in praise of spring", gardens
and flowers.
V. Kufrii/a — Irreligious and autinomian utterances,

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-
ploring pardon, now 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 feel-
ing against him that at one time his life was in danger,
and the wonder is that he escaped at all in a city like
I
Nishapur, where the odium theologlcum raged so fiercely
1 as to occasion a sanguinary civil war. In the year 489
A.H., as we learn from Ibn Al Athir,* the orthodox
banded themselves together under the leadership of Abul
Kasim and Muhammad, the chiefs of the Hanefites and
the Shafeites, in order to exterminate the Kerramians
or Anthropomorphist heretics, and succeeded in put-
ting many of them to death, and in destroying all
^.
their establishments. It may be also that after the
* See Defremery, S,echerches sur le regne de Barkidroh, p. 51.

INTRODUCTION. xxv
death of his patron Nizam ul Mulk, Omar lost his

stipend, and was reduced to povert3^
The satires probably owed their origin to the same
cause. Rien soulage comnie la rhetorique, and if Omar
could not relieve his feelings by open abuse of his per-
secutors, he made up for it by the bitterness of his
verses. The bitterness of his strictures on them was no

doubt fully equalled by the rancour of their attacks
upon him.
The love-poems are samples of a class of compositions
much commoner in later poets than in Omar. Most of
them probably bear a mystical meaning, for I doubt if
Omar was a person very susceptible of the tender pas-

sion. He speaks with appreciation of ''
tulip cheeks
"
and ''cypress forms,^' but apparently recognises no

attractions of a higher order in his fair friends.
The poems in praise of scenery again offer a strong
contrast to modern treatment of the same theme. The

only aspects of nature noticed by Omar are such as affect
the senses agreeably — the bright flowers, the song of the
nightingale, the grassy bank of the stream, and the shady
garden associated in his mind with his convivial parties.
The geographer translated by Sir W. Ouseley says of

Nishapur, "The city is watered by a subterranean
canal, which is conveyed to the fields and gardens, and
there is a considerable stream that waters the city and
the villages about it — this stream is named Saka. In all
the province of Khorasan there is not any city larger

than Nishapur, nor any blessed with a more pure and
temperate air.''^ No doubt it was some of these gardens
that called forth Omar's encomiums.
xxvi INTRODUCTION.
But it is in the Ktifriya, or antinomian quatrains, and

in the Mimdjdt, or pious aspirations, that the most re-
markable and characteristic features of Omar^s poetry

are exhibited. The glaring- contrast between these two
classes of his poetry has led his readers to take very
opposite views of him, according as they looked at one
or the other side of the shield. European critics, like
his contemporaries, mostly consider him an infidel and a

voluptuary "of like mind with Sardanapalus." On the
other hand, the Sufis have contrived to affix mystical and
devotional meanings even to his most Epicurean qua-
trains ; and this method of interpretation is nowadays as
universally accepted in Persia and India as the mystical

interpretation of the Canticles is in Europe. But neither
of these views can be accepted in its entirety. Even if
the Sufi symbolism had been definitely formulated as
early as Omar's time, which is very doubtful, common

sense would forbid us to force a devotional meaning
on the palpably Epicurean quatrains ; and, on the other
hand, unless we are prepared to throw over the autho-
rity of all the MSS., including the most ancient ones,
we must reckon with the obviously mystical and de-

votional quatrains. The essential contradiction in the
tone and temper of these two sections of Omar's

poetry cannot be glossed over, but imperatively calls
for explanation.
His poems were obviously not all written at one period

of his life, 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
ligious and Epicurean quatrains were written in youth, .,
and the Munajat in his riper years. But this hypothesis '
seems to be disproved by Sharastani's account of hira^
which is quite silent as to any such conversion or change

of sentiment on his part^ and also by the fact that he.
^
describes himself from first to last as a ^'
Dipsi/chus" in [
grain, a halter between two opinions, and an "Aerates" )
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 itself.
In his youth, as we know, he sat at the feet of the Suuni /-
theologian Imam Muaffik, and he was then no doubt

thoroughly indoctrinated with the great Semitic concep-
tion of the One God, or, to use the expressive term of
Muhammadan theology, " the Only Real Agent " [Fa'il i
Hakiki). To minds dominated by the overwhelming

sense of Almighty Power, everywhere present and work-
ing, there seems no room for Nature, or human will, or
chance, or any other Ahriman whatsoever, to take the

responsibility of all the evils in 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 now
extant, the Book of Job, we 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 spirit of
pious agnosticism and resignation to the inscrutable
dispensations of Providence. In the Book of Ecclesiastes_,
xxviii INTEODUCTION.
again, the same problems are handled, but in a some-

The " weary king "
I
what different temper. Ecclesiast
remarks that there is one event to all, to him that

sacrifieeth and him that sacrificeth not —that injustice
and wrong seem eternally triumphant, that God has

made things crooked, and none can make them straight;
"
and concludes now in favour of a sober " carê diem
philosophy, now in favour of a devout " fear of the
Lord." Of course the manner in which the serious
Hebrew handles these matters is very different from
the levity and flippancy of the volatile Persian, but it
can hardly be denied that the Ecclesiast and Omar

resemble one another in the double and contradictory
nature of their practical conclusions.
No sooner was Islam established than the same
problem of the existence of evil in the 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
its difficulties. One of the chief " roots'' of their dis-
cussions was how to reconcile the Divine justice and
benevolence with the Divine prescience, —the predesti-
nation of some vessels to honour, and others to dis-

honour, —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. The consideration of one corollary of a similar
doctrine moved the pious and gentle Cowper to use

language of indignant dissent ; and there is high theolo-
gical authority for the view that it is calculated "to
thrust some into desperation," but to stimulate the piety
IXTRODUCTIOX. XXIX
of others. Omar is constantly dwelling on this doctrine,

and he seems to be affected by it in the double way here
mentioned.
Other influences which acted on Omar must not be
^
left out of account. Born as he was in Khorasan, '' the
focus of Persian culture/-' he was no doubt familiar with
speculations of the :Moslem philo sophg;-s. Alkindi,
Alfarabi and A vicenna , the last of whom he
pos- may
sibly have seen.* And thoug-h he was not himself a
Sufi, in the sense of being affiliated to any of the Sufi
orders, he can hardly have been by the unaffected
my sticis m of which his predecessor in Ruba'i. writino-,
Abu Sa'id bin Abul Khair, his patron Nizam ul
Mulk,
and his distinguished countryman
Ghazali were Imam
all strong adherents.His philosophical studies woulda.")
naturally stimulate his sceptical and irreligious
dis- (
positions, while his mystical leanings would operate ()

mainly in the contrarv direction.
If this explanation of the inconsistencies in his

poetrv
be correct, it is obvious that the parallel often sought
to be traced between him and Lucretius has no |
existence. Whatever he was, he was not an Atheist. 1
To him, as to other Muhammadans 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. As Deutsch
says, "To a Shemite, Nature is simply what has been
* Avicenna died in 4l*S a.h.

XXX INTRODUCTION.
begotten, and is ruled absolutely by One Absolute

Power/^
Hammer compares him to Voltaire, but in reality he
is a Voltaire and something- more. He has much of
Voltaire's flippancy and irreverence. 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 to it, is altogether in
Voltaire^s manner. And his insistence on the all
importance of kindness and charity recalls the better side
o£ Voltaire's character, viz. his kindness to Galas, and

the other victims of ecclesiastical persecution. But
Omar also possessed, what Voltaire did not, strong
religious emotions, which at times overrode his rational-
ism, and found expression in those 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 my obligations
to former editors and translators — Mr. Blochmann,
M. Nicolas, Mr. Fitzgerald and Herr Bodenstedt, to all
of whom I am indebted for many hints. I have also
derived much assistance from articles on Omar in
the Calcutta Review, vol. xxx., and in Fraser for

May 1879, I have also to thank Professor Cowell for
kindly lendingme 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.
ABBREVIATIONS.
A. Asiatic Society's MS.

B. Bodleian Library MS.
Bl, Blochmann's edition.
C. Calcutta edition.
I. India Office MS., No. 21-20.
J. India Office MS., No. 2 180.
L. Lucknow edition.
N. The edition of M. Nicolas.
Bl. Prosody. The Prosody of the Persians by Bloeh-

mann, Calcutta 1872.
Gladwin. The Rhetoric of the Persians by Gladwin,
Calcutta 1801.
Lumsden. A Grammar of the Persian language by

Lumsden, Calcutta 1810.
Vullers. Grammatica linguae Persies, scripsit I. A.
Vullers, Gissse, 1870.
ERRATA.
QUATRAIN.
19, 1. 4. For ^j read ^j)}

, and insert ^ after ^^^T.
114, note. Insert B. L.
170, 1. 1. For ^Jîi read <s^îi , "The hand of
one like me.^^ The note is wrong.
226, note. Insert L.
383,]. 2. For :U read .'x ; and in the note for
Tartuffe, Tartufe.
445, note. Read MuHazdsha.
452, 1. 3. For dL>\^ read s^]^ .

QUATRAINS
OB
OMAR KHAYYAM.
QUATRAINS OF OMAR KHAYYAM.
At dawn a cry through all the tavern shrilled,
"Arise my brethren of the revellers' guild,

That I may fill our measures full of wine,
Or e'er the measure of our days be filled."
Who was it brought thee here at nightfall, who ?

Eorth from the harem, in this manner, who ?
To him who in thy absence burns as fire,
And trembles like hot air, who was it, who ?
1. Bl. C. L. N. A. I. J. Bl. considers this quatrain
mystical.
2. Bl. C. L. N. A. I. J. Bl. says the omission of the

r
y)^\ s^ CL.^:^ ^^^J^>

^^J:J3
\J
copulative ^ca in line 4 is characteristic of Khayyam. In

line 4 I follow Blochmann^s rendering. It may mean,
" when the wind blows/'
4 THE QUATRAINS OF
3.
'Tis but a day we sojourn here below,

And all the gain we get is grief and woe,
i
And then, leaving life's riddles all unsolved,
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;
I walk aright, 'tis you who see awry
Go ! heal your purblind eyes, leave me alone.
5.
Arise ! and come, and of thy courtesy

Resolve my weary heart's perplexity.
And fill my goblet, so that I may drink,
Or e'er they make their goblets out of me.
3. N.
4. Bl. C. L. N. A. I. J.
5. Bl. C. L. N. A. I. J. The heart is supposed to

OMAR KHAYYAM.
\J^ ^^=3 l^ ^^^^3 ^JO^ *^jV Jj
be the scat of reason. " Or ever " and " or ere " are
both found in Elizabethan English. Abbot, Shake-
spearian Granmaar, p. 89.
6 THE QUATRAINS OF
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, fair moon, for

heaven's moon
Will look for us in vain on many a morrow.
8.
Let lovers all distraught and frenzied be,
And flown with wine, and reprobates, like me

When sober, I find everything amiss,
But in my cups cry, '*

Let what will be be."
6. Bl. C. L. N. A. I. J. Faut shudan is Turani

Persian. Bl.
OMAR KHAYYAM.
\yo J^j^^ 3^Vo ^jJj ^--y ^y?'
^ ... J . ,
J „ .
bV bb it>^ ojja c:^— ^ j^
7. Bl. C. L. N. A. B. I. J. Line 2 is in metre 14.
8. Bl. L. N. Line 3 is in metre 13.

8 THE QUATRAINS OF
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 Koran holds all heavenly lore,
But on its pages seldom care to pore

The lucid lines engraven on the howl,
That 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 worse sins than drunkards do.
9. Bl. C. L. N. A. I.
10. Bl. L. N. A. B. I. J. Lines were engraven on

the bowl to measure out the draughts. Bl.
OMAR KHAYYAM.
I.
I I
^l>y^ U^=> iS^jj j<ji3

^y ^
11. Bl. C. L. N. A. I. Tazf/ftwrn, an oath. Ghuldm,

"
mere children '^ compared to your sins.
10 THE QUATRAINS OF
12.
What though 'tis fair to view, this form of man,
I know not why the heavenly Artisan
Hath set these tulip cheeks and cypress ferns

To deck the mournful halls of earth's divan.
13.
My fire gives forth no smoke-cloud here below,

My stock-in-trade no profit here below,
And you, who call me tavern-haunter, know

There is indeed no tavern here below.
14.
Thus spake an idol to his worshipper,
" Why dost thou worship this dead stone,

fair sir ?
'Tis because He who gazeth through thine

eyes,
Doth some part of His charms on it confer."
12. Bl. C. L. N. A. I. Tarab here '' grieV

13. Bl. C. L. N. A. I. J. The anacoluthon in line 3,
and the missing rhyme before the radlf, or burden, in
OMAR KHAYYAM. 11
ir
Sjt CjS>i\> J)j^ y^ J ^j M (J^

(^ Ui
ir
Ur^' Ji^ ^ :>j^ U >&^lc jj
^ (J^^ [f^ ^^ \j^ if^ u**^^^
IP
line -i are characteristic of Khayyam. Bl.
14. L. Meaning-, all is of God, even idols. See

Gals/ian i Raz, line 800.
12 THE QUATRAINS OF
15.
Whate'er thou doest, never grieve thy brother,
Nor kindle fumes of wrath his peace to smother;
Dost thou desire to taste eternal bliss,
Vex thine own 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 will I consume,

Its bouquet shall exhale from out my tomb,
And every one that passes by shall halt,
And reel and stagger with that mighty fume.
15. L. b. Line 1 is in metre 14.

16. Bl. L. The person addressed is the prophet
Muhammad. The 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. Guls/ian i Raz, p. 27.
17. Bl. C. L. N. A. I. J.
14 THE QUATRAINS OP
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, its draughts I drain.
And with rapt heart unconsciousness attain,
Behold what wondrous miracles are wrought,
Songs flow as water from my burning brain.
20.
To-day is but a breathing space, quaff wine
Thou wilt not see again this life of thine
So, as the world becomes the spoil of time,
Offer thyself to be the spoil of wine !
18. Bl. C. L. N. A. I. J. Line 2, "In the presence
seize the perfect heart." Niydz, " loveiV entreaties."

OMAE KHAYYAM. 15
v-V b J-^ J-;^ ^JD ^ ^

It
y^\j^ J ^-^^-^--«
(t>^ (_^> <-^^ jj
19. L. N. Snk7ia7ihdi/i : Kasra i ians/ii before the
epithet^ cku ub. Lumsden, ii. p. 259.

20. L. N. Bo mvMat, " inhaling and exhaling.'^
16 THE QUATRAINS OF
21.
'Tis wc who to wine's yoke our necks incline,
And 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 haunt I make my lair,
Pawning for wine, heart, soul, and all I wear,
Without a hope of bliss, or fear of bale,
Rapt above water, earth and fire and air.
23.
Quoth fish to duck, " 'Twill be a sad afiair,
;"
If this brook leaves its channel dry and bare
To whom the duck, " When I am dead and
roasted
The brook may run with wine for aught I

care."
21. L, N. Line 3 is in metre 19.
22. Bl. C. L. 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
-îr* c:;^j j^ ^^^^^J ;^?"J J^J (^^^
rr
mat dissolved in scanning-. Bl., Prosody 13.

•2o. L. Meaning-, 4/^/-e5 ?iO//* Ic deluge.
C
18 THE QUATRAINS OF
24.
From doubt to clear assurance is a breath,

A breath from infidelity to faith
Oh, precious breath I enjoy it while you may,

'Tis all that life 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 but a day or two, and fast

Sweeps by, like torrent stream or desert blast,
Howbeit, of two days I take no heed,

The day to come, and that already past.
U. Bl. C. L. N. A I. J.
2b. Bl. C. L. N. A. I. Wheel

J. '^ of heaven/^
/, e. destiny, fortune. Sir Thomas Browne talks of the
OMAR KHAYYAM. 19
To
Os*3 ^&:^^ *^^^ (j:j^^^^^
"wheel of tbiiigs/' In line 1 scan khard hlyaz,

26. Bl. C. L. N. A. B. I. J. Bo sih roza is an adjec-
tive. Bl.
20 THE QUATKATNS OF
27.
That pearl is from a mine unknown to thee,

That ruby bears a stamp thou can'st not see,
The tale of love some other tongue must tell.

All our conjectures are mere phantasy.
28.
Now with its joyful prime my age is rife,
I quaff enchanting wine, and list to fife
Cliide not at wine for all its bitter taste,
Its bitterness sorts well with human life !
29.
O soul ! whose lot it is to bleed with pain.
And daily change of fortune to sustain,

Into this body wherefore didst thou come.
Seeing thou must at last go forth again ?
27. Bl. L. N. Kdni, Yd i hatni. Bl, Pros. 7. Or,
perhaps, ya { tanhir. See note to No. 373. Meaning,

real love of God differs from the popular idea of it. Bl.
OMAR KHAYYAM. 21
rv
TA
Owi (j**^^ L,--^ /j;-^ ^^?\;^^ («\>.a3Co ir^-h^
28. Bl. C. L. N. A. B. I. J. Bl. notes, " Regarding

the tashdid on jawdni, see my Prosody, p. 11.^'
29. Bl. C. L. N. A. I. J.
22 THE QUATRAINS OF
30.
To-day is thine to spend, but not to-morrow,
Counting on morrows breedetli naught but

sorrow
Oh I squander not this breath that heaven
hath lent thee.
Nor make too sure another breath to borrow
31.
'Tis labour lost thus to all doors to crawl,
Take thy good fortune, and thy bad withal

Know for a surety each must play his game.
As from heaven's dice-box fate's dice 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 its side,
Has many a time twined round a slender waist
30. Bl. C. N. A. B. I. In Hne 4, scan Ki hakip

'umrdrd. BL, Prosody 11.
31. Bl. C. L. N. A. I. J. NaM, the dots on dice.

OMAR KHAYYAM. 23
rr
y' ^ ^
'61. Bl. C. L. N. A. B. I. J. Budasi, the perfect in
astam, is archaic. Bl., Prosody 12.

24 THE QUATEAINS OF
33.
Days changed to nights, ere you were born,

or I,
And on its business ever rolled the sky
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.
X. 35.
^ 'Twas writ at first, whatever was to be,
By pen, unheeding bliss or misery.
Yea, writ upon the tablet once for all.
To murmur or resist is vanity.
33. C. L. N. A. I, J. Ni/idre, Yd i tankir.

34. Bl. C. L. N. A. I. J. Scan handdgiyast. BI.
Meaning, forms of faith are indifferent.
OMAR KHAYYAM. 25
r I
o---j^^ î6\> &j^j &^^^^
jk^joo ^j6lll> &^^ &^ ^

To
35. C. L. N. A. B. I. J. Meaning, fate is heartless
and resistless. Scan bM ast, dropping silent Jk , and

Alifi wasl.
26 THE QUATRAINS OF
36
There is a mystery I know full well,
Whicli to all, good and bad, I cannot tell
My words are dark, but I cannot unfold

The 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 we can but be resigned
The deepest wiles my cunning e'er devised,
To balk resistless fate no way could find.
36. Bl. C. L, N. A. T. J. Hale, a state of ecstacy.

37. Bl L. N. Meaning, Mollas' fables will not go
down with us.
0:HAR KHAYYAM. 27
Oi;5CJ!>^3 l>o^ j^ Ijc* ^5^ l^
38. L. N. Meaning", weakness of human rule com-
pared to the strength of Divine decrees.

28 THE QUATRAINS OP
39.
Is a friend faithless ? spurn him as a foe.
Upon trustworthy foes respect bestow
Hold healing poison for an antidote,

And baneful sweets for deadly eisel know.
40.
No heart is there, but bleeds when torn from

Thee,
No sight so clear but craves Thy face to see
And though 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 sense out-

right ;
There is a middle state, it is my life,
Not altogether drunk, nor sober quite.
39. L. N. These gnomical epigrams are not com-

mon in Khayyam.
40. C. L. N. A I. J. JigaVj the liver, was consi-
OMAR KHAYYAM. 29
JoC» Uai>
^^ ^^^^06\j^ ^j^ jj*. , •
CI* p
. iij O..Mjk> lSJ^ OsiLs CJj^ T^
OaÎ Cjl-oJio (^^/^ j-^ -^-«i» Os**-/«

^J?"
dered to be the seat of love.

41. C.N.I. Masil : scan mas f/i/d. The Epicurean
golden mean. See Ecclesiastes, vii. 16, 17.
30 THE QUATRAINS OF
42.
Behold these cups ! Can He who deigned to
make them,
In wanton freak let ruin overtake them,
So many shapely feet and hands and heads,
What love drives Him to make, what wrath to

break them ?
Death's terrors spring from baseless phantasy,
Death yields the tree of immortality
Since 'Isa breathed new life into my soul,
Eternal death has washed its hands of me
44.
Like tulips in the Spring your cups lift up,
And, with a tulip- cheeked companion, sup
With joy your wine, or e'er this azure wheel
With some unlocked for blast upset your cup.
42. C. N. A. B. I. J. Pii/dlae, a cup. So Job,

" Thy hands have made me, yet thou dost destroy
me.'^
OMAR KHAYyA:M. 31
ciw-^ :t>^^ ^jj ^^ u^ ^^^
Fr
•>
(jl^ ^(J.!>J
^jJi ^.>--:^ ^^ jl G
43. L. N. Meaning-, the Sufi doctrine of ^^/l-a 6aV

ulfanob. See Gulshan i Raz, p. 31.
44. C. L. N. A. 1. J.
32 THE QUATRAINS OF
45.
Pacts will not change to humour man's caprice,

So vaunt not human powers, hut hold your
peace
Here must we stay, weighed down with grief
for this,
That we were horn so late, so soon decease.
46.
Khayyam why weep you that your

! life is had ?
'
What hoots it thus to mourn ? Rather be glad.
i
He that sins not can make no claim to mercy,
[ Mercy was made for sinners —he not sad.
47.
All mortal ken is bounded by the veil.
To see beyond man's sight is all too frail;
Yea ! earth's dark bosom is his only home;

Alas ! 't were long to tell the doleful tale.
45. C. L. N. A. I. J. Meaning, the futility of
striving against predestination. Anh, for diiki. Bl.
Prosody 13.
OMAR KHAYYAM. 33
Cil3i CJ;--^ \\ ol &> ..:!> &jLw4«,jo
<^*-'" ^
? •
j*^ ^^ AJL^S) Lf|;^j
ulr^
p j6 i
^r^^^ u^ *^ cir^j
46. C. L. N. A. B. I. See note on No. 130.

47. C. L. N. A. B. I. J.
D
34 THE QUATEAINS OF
48.
This faithless world, my home, I have surveyed.

Yea, and with all my wit deep question made,
But found no moon with face so bright as
thine,
No cypress in such stateliness arrayed.
49.
In synagogue and cloister, mosque and school,
Hell's terrors and heaven's lures men's bosoms

rule,
But they who master Allah's mysteries,
Sow not this empty chafiP their hearts to fool.
50.
You see the world, but all you see is naught,
And all you say, and all you hear is naught,
Naught the four quarters of the mighty
earth.
The secrets treasured in your chamber naught.
48. L. N.
49. C. L. N. A. B. I. J. Meaning, souls re-absorbed
OMAR KHAYYAM. 35
-Pa
CLk*^\j ^^^^ CAM,^^ j)^ J^ jJJ Cl)^>
in the Divine essence have no concern with the material

heaven and hell.
50. L. N. Meaning", all is illusion (Maj/a).

36 THE QUATRAINS OF
51.
I dreamt a sage said, " Wherefore life consume
In sleep ? Can sleep make pleasure's roses
bloom ?
Forgather not with death's twin-brother sleep,
Thou wilt have sleep enough within thy tomb !"
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 stars' galaxy,
I'll seize the Loved One by His skirt, and cry,
" Why hast Thou doomed these guiltless ones

to die?"
51. C. L. N. A. B. I. J. So Homer, Kasignetos

thanatoio.
52. C. L. N. A. I. In line 2 scan lldhi. Bl. Pros-
ody, p. 7.
OMAR KHAYYAM. 37
63. C. L. N. A. I. J. See Koran, Ixxxii. 1.
Note the aUf i wash in lines 1 and 2. In line 4 scan

hata latj transposing the last vowel. Bl. Prosody, p. ii.
38 THE QUATRAINS OF
54.
To knaves Thy secret we must not confide,
To comprehend it is 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 fate's blows here

betide us.
And a safe resting-place be here denied us,
So long as the bright wine-cup stands be-

tween us,
We have the very Truth at hand to guide us.
56.
Long time in wine and rose I took delight,
But then my business never went aright

Since wine could not accomplish my desire,
I have abandoned and forsworn it quite.
54. C. L. N. A, B. I. There is a variation of this,
beginning- Asrdr ija/idn.

55. C. L. N. A. I. In Hne 3 scan maydst. Bl.
OMAR KHAYYAM. 39
OJib Job (jl^j (jUij* A^ j^ ^•-l^
c*-l£> C,^\j ul4> jj:> j^ (iT'^

j^ ^
Prosody, p. 13, and note tashdid on Hahh dropped.

Ibid, p. iv.
56. C. L. N. A. I. J.
40 THE QUATRAINS OF
57.
Bring wine! my heart with dancing spirits
teems,
Wake ! fortune's waking 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 of low degree
Here are but faces wan and tattered rags,
No store of Cairene cloth, or silk have we.
59.
My law it is in pleasure's paths to stray,
My creed to shun the theologic fray
I wedded Luck, and offered her a dower.
She said, " I want none, so thy heart be gay."
57. C. L. N. A. I. J. In line 3 scan hedariyi.
58. L. N. For the stoiy of Solomon and the ants.

OMAR KHAYYAÎ. 41
CA
v::aa*j1 ^^=>^ (jlA—/« J ^jJi-i^ -50 Ic
\\ (jUxjji c-*.*<ai ^&>jUb

J^:>
0^
see Koran, xxvii. 18. Kasah, linen made in Egypt.

59. C. L. N. A. I. J.
42 THE QUATRAINS OF
60.
From mosque an outcast, and to church a foe.
Allah ! of what clay didst thou form me 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 lip might seem,

Or growth from dust of buried tulip cheeks ;
Tread not that turf with scorn, or light esteem
60. C. L. N. A. I. J. Ummed has th \ tashdid oh

metrum, Bl., Prosody 9. Line 2 is in metre 17. Qil
% mard for îl i man rd, Yullers, pp. 173 and 193.
43
OMAE KHAYYAM.
iZ^j â^-h'
^\
ca--£>
Ow-*b v>iU j^ «3\i- ciiC-^
ir
'-^j L^^ ^'-^y ô Lp'r
61. C. L. N. A. I. J. " Sleep of hares/' deceit.
62. C. L. N. A. I. J. Jut/i)/ : the i/d of Jiij/ is
hamzated because followed by another yd. Vullers, p. 24.

44 THE QUATRAINS OF
63.
Hearts witli the light of love illumined well,
Whether in mosque or synagogue they dwell,
Have thei7' names written in the hook of love,
Unvexed hy hopes 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 my idol I confide me

Yea, when I perish of a drunken bout,
I'll call on wine, whatever doom betide me.
63. C. L. N. A. I. J. Compare Rafiz, Ode 79:

" Wherever love is, there is the light of the Beloved's
face."
OMAR KHAYYAM. 46
Z^t^ ^\ jj^ C^J\ J<js=^ {^^ J
IP
Ca.*-4^
u^^^ c^^==^ j V^ -^ d^^" J;
C^ ^) U**^^ (J^ Joilj *^j6 \i
C^^j J (^^ ilxTjl aS'jOo- J>
cu-Ia^ J (j^_j^ o^ _^ j*>3 Js-«y
64. C. L. N. A. I. J. Kaicus is the old spelling.

65. L. N. See a variation of this below, No. 111.
46 THE QUATRAINS OF
66.
In drinking thus it is not my design
To riot, or transgress the law divine,
No ! to attain unconsciousness of self
Is the sole cause I drink me drunk with wine.
. 67.
Drunkards are doomed to hell, so men declare,
Believe it not, 'tis but a foolish scare

Heaven will he empty as this hand of mine.
If none who love good drink find entrance
there.
^ 68.
'Tis wrong, according to the strict Koran,

To drink in Kajab, likewise in Sha'bdn,
God and the Prophet claim those months as
theirs
Was Ramazan then made for thirsty man ?
66. C. L. N. A. T. J. Perhaps a hit at the Sufis.
67. C. L. N. A. I. J. Liue 4 is in metre 17.

OMAR KHAYYAM. 47
11
^^ÛWMk
IV
«ju-^ (jljjo j\^3 J.i ui!^ «j:a—Jj5
68. C. L. N. A. I. J. The point, of course, is that

Ramazan is the Muhammadan Lent.
48 THE QUATRAINS OF
69.
Now Ramazan is come, no wine must flow,
Our simple pastimes we must now forego,
The wine we liave in store 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 so remiss
Drink while you may ! Time is a treacherous
foe,
You may not see another day like this.
69. L. N. Does &(ida mean the winter feast ?
70. Bl. C. L. N, A. I. J. Wdmdnda, "leavings.'

OMAR KHAYYAM. 49
JoU^ ^3;j>^ *>J^^^ &S"i.ib ji
VI
71. Bl. C. L. N. A. I. J. Bar bar, '

blooming, on
the branch/ i.e. you are still young-. Bl.
E
50 THE QUATRAINS OF
72.
Here in this palace, where Bahram held sway,
The wild roes drop their young, and tigers stray;
And that great hunter king —ah! well a day

Now to the hunter death is fallen a prey.
73.
Down fall the tears from skies enwrapt in gloom,

Without this drink, the flowers could never
bloom
As now these flowerets yield delight to me.
So shall my dust yield flowers, —God knows for
whom.
74.
To-day is Friday, as the Moslem says,
Drink then from bowls served up in quick

relays
Suppose on common days you drink one

bowl.
To-day drink two, for 'tis the prince of days.
7-2. Bl. C. L. N. A. I. J. Baro: see Bl., Pros. 11.
73. Bl. C. L. N. A. I. J. In line 4 ta is the " ta i tajd-
hul," meaning, '

I do not know whether/ ' perhaps.^ Bl.
OMAR KHAYYAM. 51
vr
vr
-^J
Oob ^ ^\jf^j\
^^b ci
vF
J!> Ijj^
J* ^^^ ^'^-^j/*^
74. Bl. C. L. N. A. I. J. Friday is the day " of
assembly/'' or Sabbath.
52 THE QUATKAINS OF
75.
The very wine a myriad forms sustains,
And to take shapes of plants and creatures

deigns
But deem not that its essence ever dies,
Its forms may perish, hut its self remains.
76.
'Tis naught hut smoke this people's fire doth

hear,
For my well-heing not a soul doth care ;
With hands, fate makes me lift up in despair,
I grasp men's skirts, hut find no succour there.
77.
This hosom friend, on whom you so rely,
Seems to clear wisdom's eyes an enemy ;
Choose not your friends from this rude

multitude.
Their converse is a plague 'tis best to fly.
75. Bl. C. L. N. A. I. J. On this Bl. notes ''

The Ara-
bic form hayawan is required by the meVe.^^ And 8%iwar
is the Arabic plural, used as a singular. Bl. Prosody 5.

OMAR KHAYYAil. 53
lIÎoxs C.^^^\ C--^^jo ui^j/0
vv
Wine means the divine "Noumenon." Gulshan i Rdz, 825.

76. Bl. C. L. N. A. I. J. Scan tafifa.
77. Bl. C. L. N. A. I. J. The MSS. transpose the

lines.
54 THE QUATRAINS OF
78.
foolish one ! this moulded earth is naught,

This particoloured vault of heaven is naught;
Our sojourn in this seat of life and death
Is but one breath, and what is that but naught ?
79.
Some wine, a Houri, (Houris if there be,)
A 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 I saw the sage repair.
Bearing a wine-cup, and a mat for prayer

I said, "O Shaikh, what does this conduct
mean?"
Said he, " Go drink ! the world is naught but
78. Bl. L. N. Shahl i mujassam, ' the earth/ Bl.
79. Bl. C. L. N. A. 1. J. DozaM ifarsuda/ sai old

OMAE KHAYYAM. 55
VA
Ow^^^^^-14^ C-"—*^ LT^^J^ *^^ ^

A*
hell/ i.e. vain things which create a hell for you. Bl.
80. N.
56 THE QUATRAINS OP
81.
The Bulbul to tlie garden winged his way,

Viewed lily cups, and roses smiling gay,
Cried in ecstatic notes, " live your life,
You never will re-live this fleeting day."
82.
Thy body is a tent, where harbourage
The Sultan spirit takes for one brief age
When 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 variation of this, be-

ginning, Bulbul dm. Jam . . . . rd. See Bl. Prosody,
p. 12.
OMAR KHAYYAM. 57
AT
Ar
82. C. L. N. A. I. J. J/a»zi7, in line 2/ lodging ;'
in line 3, 'stage.'' EJumdye, a *tent.^
83. C. L. N. A. B. I. J.
68 THE QUATKAINS OF
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 is rose-ruddy wine in goblets gay,

And sweet are lute and harp and roundelay
But for the zealot who ignores the cup,
'Tis sweet when he is 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, life yields only bitter fruits.
84. C. L. N. A. B. I. J. Batar, a contraction. See

Bl. Prosody, p. 10.
OMAR KHAYYAM. 59
Ac
A1
85. N. The MSS. have a variation of this. NoteZ/îW*.
86. L. N. See an answer to this in No. 97.

60 THE QUATRAINS OP
87.
Make haste ! soon must you quit this life below,

And pass the veil, and Allah's secrets know
Make haste to take your pleasure while
you may,
You wot not whence you come, nor whither go.
Depart we must ! what hoots it then to be,
To walk in vain desires continually ?
Nay, but if heaven vouchsafe no place of rest,
What power to cease our wanderings have we ?
89.
To chant wine's praises is my daily task,
I live encompassed by cup, bowl and flask
Zealot ! if reason be thy guide, then know

That guide of me doth ofttimes guidance ask.
87. C. L. N. A. I. In line 3 scan nlddmyaz.

88. N. In line 3 scan Jdj/iffd. Bl., Prosody, p. 15.
89. C. L. N. A. I. J. In line 1 scan maddalnyi

OMAR KHAYYAM. 61
AV
AA
d.*.^'X«
^ j-^ *^ r^ cl-*—a« iûu**\ 5
and compare Horace, " Edocet artes ;
Fecundi calices quern nonfecere diserium."

62 THE QUATRAINS OF
90.
men of morals ! why do ye defame.
And thus misjudge me ? I am not to blame.
Save weakness for the grape, and female

charms,
What sins of mine can any of ye name ?
91.
Who treads in passion's footsteps here below,
A helpless pauper will depart, I trow ;
Eemember who you are, and whence you

come,
Consider what you do, and whither go.
92.
Skies like a zone our weary lives enclose,
And from our tear-stained eyes a Jihun flows ;
Hell is a fire enkindled of our griefs
Heaven but a moment's peace, stolen from our

woes.
90. 0. L. N. A. I. J. This change of persons is
called Iltifdt. Gladwin, Persian Rhetoric, p. 56.
91. C. L. N. A.. I. Khabarat : see BL, Prosody, p. v.

OMAR KHAYYAM. 63
92. C. L. N. A. B. I. J. This balanced arrangement

of similes is called Tlrsi'a. Gladwin, p. 5.
64 THE QUATEAINS OF
93.
I drown in sin —show me Thy clemency

My soul is dark — make me Thy light to see
A 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 for hell,
Or destine me for heaven ? I cannot tell.
Yet will I not renounce cup, lute and love,
Nor earthly cash for heavenly credit sell.
95.
Erom right and left the censors came and stood,
Saying, "Renounce this wine, this foe of good;"
But if wine he the foe of holy faith.
By Allah, right it is to drink its blood
93. C. L. N. A. I. J. Arabic words like razoJ drop

the hamza in Persian, except with the izafat : (Bl,
Prosody 11). For this hamza, ya is often used, as here.

OMAR KHAYYAM. 65
'
y ^^j ^-^^ ^-5joo
^^
.^
'^^'S c^lW^ v_iia] ^^^
:y ^1
91. C. L. N. A. B. I. In line 4 the izdfai is dropped

after silent he. Bl, Prosody, p. 15.
95. C. L. N. A. B. I. J. See Koran, ii. 187.
66 THE QUATEAINS OF
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,
Skies than thyself ten times more impotent.
97.
Against death's arrows what are bucklers worth?

What all the pomps and riches of the earth ?
When I survey the world, I see no good

But goodness, all beside is nothing worth.
98.
Weak souls, who from the world cannot refrain,

Hold life-long fellowship with ruth and pain
Hearts free from worldly cares have store of

bliss.
All others seeds of bitter woe contain.
96. C. L. N. A. I. J. Fate is merely the decree of

Allah. For the distinction between kaza and kadar, see
Pocock, Specimen Historic Arahuin, p. 207.
OMAR KHAYYAM. 67
Jas> 2^â:>\s &j;^ ^ ^^ b
\ J^ Os>j4- *ioU J5ji &:^ J^j^
97. N. Possibly written on the margin by some

pious reader as an answer to No. 86.
98. L. N. Tajrid, see Gulshan i Rdz, p. 8, n.
68 THE QUATEAINS OF
99.
He, in whose bosom wisdom's seed is sown,
To waste a single day was never known ;
Either he strives to work great Allah's will.
Or else exalts the cup, and works his own.
100.
When Allah mixed my clay, He knew full well
My future acts, and could each one foretell ;
Without His will no act of mine was wrought

Is it then just to punish me in hell ?
101.
Ye, who cease not to drink on common days.

Do not on Eriday quit your drinking ways ;
Adopt my creed, and count all days the same,
Be worshippers of God, and not of days.
99. C. L. N. A. B. I. J. Tarahe, query, tahhme?

giving a Kne in metre 23.
100. C. L. N. A I. Of
Moslem theory of pre-
the
destination, Khayyam might truly say, " Ten thousand

OMAR KHAYYA3I. 69
M *
j<A>^j^^ (J^^ iJ^J v«jL j:> b
1*1
d.A^*,*-> z^**^ ^-^.-H^ "-r*!/** ^lh(^^
CU-Jij AJO^^
jj^ (J^^ ^ ^^
mortals, drowned in endless woe, For doing" what they

W€re compelled to do."
101. L.N. In line 3 scan jâ/(-w^.
70 THE QUATKAINS OF
102.
If grace be grace, and Allah gracious be,
Adam from Paradise why banished He ?

Grace to poor sinners shown is 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 mouth,

'Tis poisonous, — to swallow it forbear
104.
Wherever you see a rose or tulip bed.

Know that a mighty monarch's blood was shed;
And where the violet rears her purple tuft.
Be 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
104. B. L. The MSS. have a variation of this,
beorinning: Ear khisU hi.

72 THE QUATRAINS OF
105.
Wine is a melting ruby, cup its mine ;
Cup is the body, and the soul is wine;

These crystal goblets smile with ruddy wine
Like tears, that 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 —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 i
mast must agree with hang dm.

OMAR KHAYrMI. 73
1 *i>
OwoW ^jijJJi J ^W^ c^..... ?>
cu^^ îfj^Vj ^^^^^ J^^ J^j^

1 'V
CUaSClJ JJb\y^ îf^j^ Âi'^î^
107. C. A. B. I. J. This recalls the chorus in the

Oedipus Coloneus.
74 THE QUATRAINS OF
108.
They preach how sweet those Houri brides

will he,
But I say wine is sweeter —taste and see

Hold fast this cash, and let that credit go.
And shun the din of empty drums like me.
109.
Once and again my soul did me implore,
To teach her, if I might, the heavenly lore
I bade her learn the Alif well by heart.

Who knows that letter well need learn no more.
110.
I came not hither of my own freewill.

And go against my wish, a puppet still;
Cupbearer ! gird thy loins, and fetch some

wine;
To purge the world's despite, my goblet fill.
108. C. L. A. B. I. J. îtr/ nuptials/

109. B. Alif kafat, the One (God) is enough.
Probably a quotation. Hafiz (Ode 416) uses the same
OMAR KHAYYAM. 75
J
^
j^jo &xJ> (jU\ v.::*^^^ j^^^ jJL!> ^1
C*a4^ C<-^.i
;j*>j )y J'^ ij^ j*^^
I I
expression : 'He who knows the One knows alh'

110. C. L. A. B. I. J. 'azme, yd i tankir, or tans if, ?
See note to No. 373.
76 THE QUATEAINS OF
111.
How long must I make bricks upon the sea ?
Beshrew this yain task of idolatry
Call not Khayydm a denizen of hell
One while 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 is sweet, but yesterday is sad,
And sad all mention of its parted grace.
113.
To-night pour wine, and sing a dulcet air,
And I upon thy lips will hang, 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. I. J. Khush is pronounced lihash
or hhush. Bl., Prosody, p. 12. Guyi is generally written
OMAR KHAYYAM. 77
\ I I
I ir
cu^S (ji»y> ^5>y &r/ cu^ j^&S'îj^
I ir
^ ^^
— -^
with hamza and j/a, but in some MSS. /aÂa is substituted

for the hamza [?].
113. B. Uoziyyi, See note to No. 28.

78 THE QUATRAINS OP
114.
Pen, tablet, heaven and hell I looked to see

Above the skies, from all eternity
At last the master sage instructed me,

" Pen, tablet, heaven and hell are all in thee."
115.
The fruit of certitude he cannot pluck,
The path that 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 its foison on the land,
And lively hearts wend forth, a joyous band,

Por 'Isa's breath wakes the dead earth to life,
And trees gleam white with flowers, like Musa's

hand.
114. Allah writes his decrees with the " pen " on the
"tablet.''' Koran^ Ixviii. 1. See Gnlshan i Rdz, 1, n.
115. L. B. Lit. "Consider to-morrow your first day."

OMAR KHAYYUM. 79
MP
c^j:> j^ j\4'i^ &^ ^\
1 P
IIG. B. Alluding to the life-giving breath of Jesus,

and the white hand of Moses. (Exodus, iv. G). Ba-
hkushi dastrase {ya, i tankir), " an aid to joy/' i.e. Spring.
80 THE QUATRAINS OF
117.
Alas for that cold heart, which never glows

With love, nor e'er that charming madness
knows
The days misspent with no redeeming
love ;
No days are wasted half as much as those
118.
The zephyrs waft thy fragrance, and it takes
My heart, and me, his master, he forsakes

Careless of me he pants and leaps to thee,
And 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 or future, seize to-day,
Then all thy life will not be lived in vain.
117. Bl. L. B. Note wa omitted in line 2, Bl.
118. Bl. C. L. A. I. J. Also ascribed to Abu Sa'id
bin Abul Khair. C. writes buî with two ^ds, and Aamza
on the first. The second yd seems to be â i batni or
OMA.R KHAYYAM. 81
I
|A
Ca3^j3 Liy ^ ^^ V^ ?^ J^
in
tot ^^
\ ^\ Jijb ^^^ AS'^jJa (^j;> \j
tausifi, though that is usual only before adjectives.

Bl., Prosody, p. 11.
119. Bl. C. L. A. I. J.
82 THE QUATRAINS OP
120.
Ten Powers, and nine spheres, eight heavens

made He,
And planets seven, of six sides, as we see,
Five senses, and four elements, three souls,
Two worlds, but only one, O man, like thee.
121.
Jewry hath seen a thousand prophets die,
Sinai a thousand Musas mount the sky

How many 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 dungeon bed
'Tis his full purse that makes the rose to smile,
While empty-handed violets hang the head.
120. L. A summary of the Muhammadan doctrine
of "Emanations," See Gulskan i Rdz, p. 21. Three

souls, ?'.
e. vegetive, animal and human, as in Aristotle's
T)e Anima. Ak/itaram (?) also in Cambridge MS.

OMAR KHAYYAM. 83
oJi^ ^j^^ cd^ j3 j>- JIp J Jo :ij>\
I
r I
^^lSt^jIj^ Js>o &r vj:,^jkjj\i3
I rr
121. L. J. Time is lonjj and life short.
122. L. Alludinf^ to the o-olden stamens of the rose.
I supply tiAi from the Cambtidijê MS.

84 THE QUATRAINS OF
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
What lord is fit to rule but " Truth ?" not one.
What beings disobey His rule ? not one.
All things that are are such as He decrees,
And naught is there beside beneath the sun.
125.
That azure coloured vault, and golden tray
Have turned, and will turn yet for many a day

And just so we, impelled by turns of fate,
We come here for a while, then pass away.
123. L. In line 3 ?,cdLn jawdni^di/

1'24. C. L. A. I. "The Truth ^Ms the Sufi name
for the Deity. Note tmhdid on llakk dropped.
OMAR KHAYYAM. 85
f rr
c^^;> Oli-^ &:ii£^li ^^^^

^
C-.--^ Job ^__^ d^\ ^ j^^^
125. Bl. L. Guzasht, " It is all over with us.'' Bl.,

" Golden tray/' the Sim. In line 1 scan Idjdwardlyd.
Bl., Prosody, p. 11.
86 THE QUATEAINS OF
126.
The Master did himself these vessels frame,
Why should he cast them out to scorn and

shame ?
If he has made them well, why should he

break them ?
Yea, though he marred them, they are not to

blame.
127.
Kindness to friends and foes 'tis well to show,
No kindly heart can prove unkind, I trow :
Harshness will alienate a bosom friend,
And kindness reconcile a deadly foe.
128.
To lover true, what matters dark or fair ?
Or if the loved one silk, or sackcloth wear.
Or lie on down or dust, or rise to heaven ?
Yea, though she sink to hell, he'll seek her there.
126. C. L. A. I. J. In line 4 suwar is an Arabic

plural used as a singular. Bl., Prosody, p. 5.
OMAR KHAYYAM. 87
ir 1
irv
c^^_5^ :iyf ^j^ QiU:> ^^^^ b

J']
irA
127. L. In line % scan neyMydsh.

128. L. Probably mystical.
88 THE QUATRAINS OF
129.
Full many a hill and vale I journeyed o'er ;
Journeyed through the world's wide quarters

four,
But never heard of pilgrim who returned

When 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 the being of Another,
Thy passion 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. I. J. Bl. quotes similar senti-
ments from Nizami and Hafiz. Mercy is God's highest

attribute, and sin is required to call it forth.
OMAR KHAYYAM. 89
2lj t^y^.j 0<k\ &=^ Ôs^JolJ (t**^ jl
tluijCj jb jjîj^ C-^^^ &i^ fJ^^j
in
181. Bl. Meaning, God is the FiCil i /lakiki, the

only real agent. Hasti digdr — another being hast, with
yd i batni.
90 THE QUATRAINS OF
132.
From learning to the cup your bridle turn
All lore of world to come, save Kausar, spurn
Your turban pawn for wine, or keep a shred

To bind your brow, and all the remnant burn.
133.
See ! from the world what profit have I gained ?

What fruitage of my life in hand retained ?
What use is Jamshed's goblet, once 'tis
crushed ?
What pleasure's torch, when once its light has
waned ?
134
When life is spent, what's Balkh or Nishapore ?
What sweet or bitter, when the cup runs o'er ?
Come drink ! full many a moon will wax and

wane
In times to come, when we are here no more.
132. N. The metre shows we must pronounce tarafe^

" a portion/' not tarfe^ " a girdle." Kausar, the river of
wine in Paradise,
OMAR KHAYYAM. 91
. irr
>S^Ûi j^ J ^JO CjlJ^S- JxSl3 J^
irr
Vj^ " "^

O
>Jb ^jl..i ^^ kIL^ ^jj>' ^^* 4t<^ ^V" m^

irp
r^ &>j j^^ ^ v>^^ s-*^ ^^ ^y^
133. L. N. Tarfbar hastan, "to reap advantage/

134. C. L.N. A. B. I. J.
92 THE QUATRAINS OF
135.
O fair ! whose cheeks checkmate red eglantine,

And draw the game with those fair maids of
Chin ;
You played one glance against the king of

Babil
And took his pawns, and knights, and rooks,

and queen.
136.
Life's caravan is hastening on its way ;
Brood not on troubles of the coming day,

But fill the wine-cup, ere sweet night be gone,
And snatch a pleasant moment, while you may.
137.
He, who the world's foundations erst did lay.
Doth bruise full many a bosom day by day,
And many a ruby lip and musky tress
Doth coffin in the earth, and shroud with clay.
135. L. B. For Bdbil L. reads Mail.

136. C. L. N. A. B. I. J. The "rinds" loved a
dark night. Bl.
OMAR KHAYYAM. 93
>^Jo ^^ Oli^ y JÔ ji i cijj
in
3 ,o.5o^ V—M^ its' i , &]lo ,^ . Ji.jO
irv
2\^ cill:^^ J^^j^ c\^5^^ ^^^
'^:î^^ ^ cj:V^j_5 J-*^ ^ S-^ jW*^

3I4J Ci)l> &iU J ^j<«j J^^ j^
137. C. L. N. A. I. J. So Job, '^s it good unto
thee that thou shouldest oppress, that thou shouldest
despise the work of thine hands ?
"
94 THE QUATRAINS OF
138.
Be not beguiled by world's insidious wiles ;
foolish ones, 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 ! I pray you, physic me with wine,

Make this wan amber face like rubies shine,
And, if I die, use wine to wash my corpse,
And frame my coffin out of planks of vine
140.
When Allah yoked the coursers of the sun,

And 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. I. KahraU, " amber," literally
" attractor of straw." Rui/ i — izdfat before the epithet.
Lumsden, ii. 259.

OMAR KHAYYAM. 95
U J<A?^^
^ j*y» 2^ ^j^
140. C. L. N. A. I. J. Also ascribed to Afzul Kasbi.

Mushtarlyyo, see BL, Prosody, p. 11. In line 3 some
MSS. read mai for in. See No. 144..
96 THE QUATRAINS OF
141.
Ah 1 seasoned wine oft falls to rawest fools,
And clumsiest workmen own the finest tools;
And Turki maids, fit to delight men's hearts,

Lavish their smiles on beardless boys in schools
142.
Whilom, ere youth's conceit had waned, me-

thought
Answers to all life's problems I had wrought ;
But now, grown old and wise, too late I see
t
My life is spent, and all my lore is naught.
143.
They, who of prayer-mats make such great

display,
Are fools to bear hypocrisy's hard sway;

Strange ! under cover of this saintly show
They live like heathen, and their faith betray.
141. N. So Hafiz, 'If that Turki maid of Shiraz/ etc.
142. N. [C. A. and I. give another version of this.]
143. C. L. N. A. I. In line 2, note the arrange-

OMAR KHAYYAM. 97
If I
^>yjjj^ CJ^ ^^ ^^ ^y^
ment of the prepositions ha ... dar, BL, Prosody 13.

.
There is a proverb, " The Devil lives iu Mecca

and
Medinah."
98 THE QUATRAINS OF
To him, who would his sins extenuate,
Let pious men this verse reiterate,
" To call God's prescience the cause of sin
In wisdom's purview is but folly's prate."
145.
He brought me hither, and I felt surprise,
Prom life I gather but a dark surmise,
I go against my will ;
—thus, why I come,
Why live, why go, are all dark mysteries.
146.
\ When I recall my grievous sins to mind,
Eire burns my breast, and tears my vision blind

Yet, when a slave repents, is it not meet
His lord should pardon, and again be kind ?
144'. L. N. Sa/d, ''

of no account."
145. C. L. N. A.
146. L. N. In line 2, az sar guzarad means '^
drops
OMAR KHAYYAM. 99
LT-
2y J^^ j^ ^^^=^^ Jo^ jc^=6 ^!
^jj^ ^j:^ ^^ r^> j^
3^..:uLc e;>^^ ^_^ ^ (^j^T ^3^
^^ ^j3 (j^ 2s
jj^ c^^j^^ ^sy
^j^j^'} J^-y^ ^^ r^^^^
from the eyes/-* and in line 4, "remits the penalty.
This change of meaning is called Tajnis.
100 THE QUATRAINS OP
147.
They at whose lore the whole world stands

amazed,
Whose high thoughts, like Bordk, to heaven are
raised,
Strive to know Thee in vain, and like heaven's
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 in his cups cut Hamzah's girths,
Eor that sole cause was drink declared a vice.
149.
Now of old joys naught but the name is left,
Of all old friends but wine we are bereft,
And that wine new, but still cleave to the cup,
Por save the cup, what single joy is left ?
147. C. L. N. A. Borak, the steed on which

Muhammad made his famous nocturnal ascent to heaven.
148. L. N. Nicolas says this refers to an event
OMAR KHAYYAM. 101
I Fa
•tr^ LT^ ir^ '^^ "^J" J LS'^^^'^
which occured to Hamzah, a relation of Muhammad.

149. L. N. B. In line 2 scan 7nai/i.
102 THE QUATRAINS OF
150.
The world will last long after Khayyam's fame

Has passed away, yea, and 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 if they ever solve
The scheme on which 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 there.
150. N. The contraction bud for bud is archaic,
Bl., Prosody 13.

151. C. L. N. A. I.
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^ \^\^\ '^ J^\J ^j^
152. C. L. N. A. I. In line 3 the Alif in az we is
not treated as an ^///" / 2t'a*/, hence sam, the syllable

preceding it, is long.
153.
'Tis passing strange, those titled noblemen

Pind their own lives a burden sore, but when
They meet with poorer men, not 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 fled, and left me thus forlorn.
153. C. L. N.A.I. In Hne 4 scan Adamesha. See

Bl., Prosody, p. xii. Section xxix.
154. C. L. N. A. I. —Note ra separated from its

OMAR KHAYYAM. 105
^b ^b ills' Joi ^b »^ \s^jb
66
vXi»
^J' J^\ ^ sS J>1 Jo iV>y
noun by intervening- genitives. Vullers, Section 207.

155. C. L. N. A. I. In line 4 scan kaydmad, dis-
solving the diphthong.

106 THE QUATHAINS OF
156.
These fools, by dint of ignorance most crass,
Think they in wisdom all mankind surpass ;
And glibly do they damn as infidel,
Whoever is not, like themselves, an ass.
157.
Still be the wine-house thronged with its glad

choir,
And Pharisaic skirts burnt up with fire
Still 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 or evil of the world attain?
Ye rise like Zamzam, or the fount of life,
And, like them, in earth's bosom sink again.
156. N. So Job, "Ye are the people, and wisdom

shall die with you." Probably addressed to the 'Ulama.
OMAR KHAYYAM. 107
J±^^ (jli-^^ ,^_ô^ ^\ i^ (ji>lwj^
Cv
I
DA
oUs^ ^^ j ^J ^J^j &^^ jT
157. C. L. N. A. J. Hafiz (Ode V.) speaks of the

blue robes of certain Darvishes, as a mark of hypocrisy.
158. C. L. N. A. I.
159.
Till the Eriend pours his wine to glad my heart,

No kisses to my face will heaven impart
They say, *'
Repent in time ;" but how repent,
Ere Allah's grace hath softened my hard heart?
160.
When I am dead, take me and grind me small,
So that I be a caution unto all.
And knead me into clay with wine, and then

Use me to stop the wine-jar's mouth withal.
161.
What though the sky with its blue canopy
Doth close us in so that we cannot see,
In the etern Cupbearer's wine, methinks,
There float a myriad bubbles like to me.
159. C. L. N. A. I. Meaning", man is powerless to

mend his ways without Divine grace.
160. C. L. N. A. I. J.
OMAR KHAYYAM. 109
a^l (OJ5_5 ^\ ^ JOj3 &S^ Ooo^S"
v>j^ j<!>
f^^
J^*- &^ ^ >^ &^j3 cjj.>.
v>JjL> ^^=9 V^ CiJl>-

^_^ ^^^ i^y^
^Â^ ^j> i^j>- ^^\ i'-i^
3^_^ ^W j3 d^\> ^L> JO c;^^
161. N. For the taslulid on sdkh/)/i in line 4, see
Bl., Prosody, p. 1], and Lumsden, Graninoar^ vol. ii.,
p. 247.
162.
Take heart ! Long in the weary tomb you'll lie,
While stars keep countless watches in the sky,
And 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 earth like gloomy owls,
But wing their way, Simurgh-like, to the sky.
164.
Wine's power fs known to wine-bibbers alone.
To narrow heads and hearts 'tis never shown
I blame not them who never felt its force,
For, till they feel it, how can it be known?
162. L. N. C. A. and I. split this into two. In

line 1 note izafat dropped after silent he.
OMAR KHAYYAM. HI
^J ifj'3y. J'J^ •^^ ^r^

<Xl3 L-J^ c;V^ î^];>-
;^J'^
JaJ>b (j\l«-/c &^3^-^ ^^^ Cw^jjb

163. C. L, N. A. I.
164. C. N. A. I. J.
165.
Needs must the tavern-haunter bathe in wine,
Por none can make a tarnished name to shine
Go ! bring me wine, for none can now restore

Its pristine sheen to this soiled veil of mine.
166.
1 wasted life in hope, yet gathered not
In all my life of happiness one jot
Now my fear is that life may not endure,
Till I have taken vengeance on my lot
167'
Be very wary in the soul's domain,
And on the world's affairs your lips refrain ;
Be, as it were, sans tongue, sans ear, sans eye,
While tongue, and ears, and eyes you still retain.
165. C. L. N. A. B. I. In line 3 scan masturii/i
dissolving the letter of prolongation ya

OMAE KHAYYAM. 113
1.10
I n
nv
1G6. C. L. N. A. I. Eozgdrc, "some time." In

line 3, note the madd of An dropped. Bl. ^ Prosody, p. 1 1
167. L. N.
lU THE QUATKAINS OP
168.
Let him rejoice who has a loaf of bread,

A little nest wherein to lay his head,
Is slave to none, and no man slaves for him,
In truth his lot is wondrous well bested.
169.
What adds my service to Thy majesty?

Or how can sin of mine dishonour Thee ?
pardon, then, and punish not, I know
j
Thou 'rt slow to wrath, 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 fire of thine
168. C. L. N. A. I. Note wa omitted.

169. C. L. N. A. I.
170. L. N. 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.
171.
Whoso aspires to gain a rose-cheeked fair,
Sharp pricks from fortune's thorns must learn

to bear.
See ! till this comb was cleft by cruel cuts,
It never dared to touch my lady's hair.
172.
Por ever may my hands on wine be stayed,

And my heart pant for some fair Houri maid
They say, " May Allah aid thee to repent

!
Repent I could not, e'en with Allah's aid
173.
(
Soon shall I go, by time and fate deplored,
Of all my precious pearls not one is bored
Alas ! there die with me a thousand truths
To which these fools fit audience ne'er accord.
171. C. L. N. A. I. Lyttleton expresses a similar

sentiment.
172. C. L. N. A. B. I. J. Note the conjunctive pro-
OMAR KHAYYAM. 117
»X1j ^l^ j<>^ \3 s^ S.!^ j6U» j^
ivr
^^ (V-^ ^-^ ^^ LT^y^^J^

3U:i joy o>yJ &^=> jj^^ ^
noun a?» separated from its noun, Bl., Prosody, p. xiii.

173. C. L. N. A. I. For the tashdids on maniyiji
and hekhiradiyyi, see Bl., Prosody, p. 11.
174
To-day how sweetly breathes the temperate air,
The rains have newly laved the parched par-

terre ;
And 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 grape-juice from your wine- cup drain.
You are not gold, that, hidden in the earth.
Your friends should care to dig you up again
176.
My coming brought no profit to the sky,
Nor does my going swell its majesty
Coming and going put me to a stand,
Ear never heard their wherefore nor their why.
174. L. N. B. Note hhwarcl rhyming with gard.

Bl.; Prosody, p. 12. The waw, of course, does not count,
175. C. L. N. A. B. 1. J. Note the old form of the

imperative, /armay. Bl., Prosody, p. 13.
OMAR KHAYYAM. 119
:>^ Job ^^ i6 jij ^ :»U^9
176. C. L. N. A. B. I. J. In line 4 read dmadan

for dmadanam, which will not scan. Voltaire has some
similar lines in his poem on the Lisbon earthquake.
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 ! wine lends wings to many a weary wight,

And beauty spots to ladies' faces bright
All Eamazan I have not drunk a drop,

Thrice welcome then, Bairam's blessed night
179.
All night in deep bewilderment I fret,
With tear-drops big as pearls my breast is wet

I cannot fill my cranium with wine,
How can it hold wine, when 'tis thus upset ?
177. C. L. N. A. I. J.
178. C. L. N. A. I. Bairam, the feast on the 1st

OMAR KHAYYAM. 121
, I
vv
IVA
*
^^ Jlr^ ^^ ^^'^ s-^-^ cij^
Shawwal, after Ramazan. In line 2, khirad seems wrong,

the rhyme would suggest khar o ?
179. C. L. N. A. I. Note tashdid of durr dropped.
180.
To prayer and fasting when my lieart inclined,
All my desire I surely hoped to find

Alas ! my purity is stained with wine,
My prayers are wasted like a breath of wind.
181.
I worship rose-red cheeks with heart and soul,

I suffer not my hand to quit the bowl,
I make each part of me his function do,
Or e'er my 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 is his, who for days, months and
years,
Rests not, nor sleeps, nor craves for drink

or meat.
180. C. L. N. A. I. In line 2, scan hulUyam. In

line 4, note izafat dropped after silent he.
181. C. L. N. A. I. Line 4 alludes to reabsorption

OMAR KHAYYAM. 123
|A.
vX^ JÛ (^y:>' ij^j

J J,U^ ^XjL
^^J^^ J^=V C^JLT- ^ U^ Cjlj
in the Divine essence. Note juzioiyam, and tashdid of

A;m^/ dropped.
182. L. N. B. Line 3 is in metre 17.
124 THE QUATEAINS OF
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 to be
But, when the veil is lifted, 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 be lawful in the world to come.

Surely 'tis right to love them here as well.
183. C. L. N. A. I. J. In line 2, scan joay?. Being,

i.e. the Deity, the only real existence, and Not-being,
OMAR KHAYYAM. 125
lAr
^ " ^
|A0
the nonentity in which His attributes are reflected. See

Gulshan i Kdz, p. 14.
184. C. L. N. A. I. 185. C. L. N. A. I. J.
186.
A draught of wine would make a mountain

dance,
Base is the churl who looks at wine askance
Wine is a soul our bodies to inspire,
A truce to this vain talk of temperance!
187.
Oft doth my soul her prisoned state bemoan.
Her earth-born comate she would fain disown,
And quit, did not the stirrup of the law
Upbear her foot from dashing on the stone.
188.
The moon of Ramazan is risen, see!
Alas, our wine must henceforth banished be

Well on Sha'bdn's
! last day I'll drink enough
To keep me drunk till Bairam's jubilee.
186. C.L.N. A. I.
187. N. Meaning, 'I would make away with

myself, were it not for " the Almighty's canon 'gainst
OMAR KHAYYAM. 127
Jo.^=9
'^ \^ 2^V j^
I
AV
jo\ Ci^JuJ ^jâJj ^j:> (^* J:i &S^ &^
1 AA
Jo Jo cIIa-IS" (jUa/oj alo &^ ^Hy

Oo,:^j^ {J\y^ 5:\> ^^ J^ (^
JsJkff- G |*I^J0 <,I.«...x) CjUa-o, jJOO
self-slaughter/'
188. C. L, N. A. I. Note wa omitted ia line 2. Also

ascribed to Jalal 'Asad Bardi.
189.
From life we draw now wine, now dregs to

drink,
Now flaunt in silk, and now in tatters shrink;
Such changes wisdom holds of slight account
To those who stand on death's appalling brink
190.
What sage the eternal tangle e'er unravelled,
Or one short step beyond his nature travelled?
Erom pupils to the masters turn your eyes,
And see, each mother's son alike is gravelled.
191.
Crave not of worldly sweets to take your fill,
Nor wait on turns of fortune, good or ill;
Be of light heart, as are the skies above,
They roll a round or two, and then lie still.
189. N.
190. C. L. N. A. B. I. In line 1, note rd put after
the genitive following its noun. 'IJz . . . .
" impotence is
OMAR KHAYYAM. 129
^j:> &S"lX^\^ l^\jo ^JtAC' cL^j^ &r
^1413 (Jj^ ^l^'O^ (^^XiSO ;^
in the hand of each/^ " Beyond his nature/' i.e. beyond

the limits of his own thought.
191. C. L. N. A. B. I. Tlie skies have their allotted
term like you, yet do not distress themselves.
K
192.
What eye can pierce the veil of God's decrees,
Or read the riddle of earth's destinies?
Pondered have I for years threescore and ten,
But still am baffled by these mysteries.
193.
They say, when the last trump shall sound

its knell,
Our Friend will sternly judge, and doom to hell.
Can aught but good from perfect goodness

come?
Compose your trembling hearts, 't will all be
well.
194.
Drink wine to root up metaphysic weeds,

And tangle of the two-and-seventy creeds;
Do not forswear 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?"
193. C. L. N. A. I. J. Juzi, {?)juzaz.
194. C. L. N. A. B. I. Muhammad said, "My

OMAR KHAYYAM. 131
\ ^ r
vXl!> 2>lfel
LT^ ;?f^:^ J^^"^ J5
JJl> ^^3j5 &A3LJJ 5 C-*-l5C> ^^^JU
Mr
.^ vMl^s-
J-^^^ C^-Jls- S^ ^ti\Jji^
people shall be divided into seventy-three sects, all of

which, save one, shall have their portion in the fire."
Pocock, Specimen 210.
195.
Though drink is wrong, take care with whom

you drink,
And who you are that drink, and what you
drink
And drink at will, for, these three points

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 I divorce,
Then take to wife the daughter of the vine.
197.
True I drink wine, like every man of sense,
Eor I know Allah will not take offence ;
Before time was, He knew that I should drink,

And who am I to thwart His prescience ?
195. C. L. N. A. B. I. A hit at the casuistry on

the subject of wine.
OMAR KHAYYAM. 133
1^6
^jy^- s^s> b^ j^ljJic s^ 2l£_jTj
Jiy >1 ^-c ^?" J^^ J py::^*

^
196. C. ISr. A. I. A triple divorce is irrevocable.

Koran, ii. 230.
197. C. L. K A. B. I.
198.
Rich men, who take to drink, the world defy
With shameless riot, and as heggars die
Place in my ruby pipe some emerald hemp,

'Twill do as well to blind care's serpent eye.
199.
These fools have never burnt the midnight oil
In deep research, nor do they ever toil
To step beyond themselves, but dress them

fine,
And plot of credit others to despoil.
200.
When false dawn streaks the east with cold

grey line.
Pour in your cups the pure blood of the vine

The truth, they say, tastes bitter in the mouth,
This is a token that the " Truth" is wine.
198. C. L. N. A. I. Scan af'ai/l. The emerald is
supposed to have the virtue of blinding serpents.

199. C. L. N. A. I. Shame chand : Vullers (p. 253)
takes this 7/a to beyo. i fauJdr ; and Lumsden (ii. 269)
says the presence of this letter, between a noun and its
OMAR KHAYYAM. 135
V" jj* >>^ (i*-

"
/' ^jl>^*
» 9
to U
^"^j J»5 ^&iU j^
P^.j ^j^j
J.^ ÎS (^^j^ d^-îj^ J 6^\^:J>
ViXJc^ ^^frS' SJ<>c\ t.jols»" o*—S'ji
r •
attribute, dispenses with the izdfat (?). But why not add
the izdfat, and scan Shaniii/1, ?
200. C. L. N. A. I. J. False dawn, the faint light
before sunrise.
201.
Now is the time earth decks her greenest bowers,

And trees, like Musa's hand, grow white with
flowers
As 't were at 'Isa's breath the plants revive,
While clouds brim o'er, like tearful eyes, with

showers.
202.
burden not thyself with drudgery,

Lord of white silver and red gold to be
But feast with friends, ere this warm breath
of thine
Be chilled in death, and earthworms feast on

thee.
203.
The showers of grape-juice, which cupbearers

pour,
Quench fires of grief in many a sad heart's core

Praise be to Allah, who hath sent this balm
To heal sore hearts, and spirits' health restore
201. C. L. N. A. B. I. Musa and 'Isa are often
written without the alif i maksur. Bl., Prosody 3.
20a. N.
OMAR KHAYYAM. 137
JoOuLfei^ L-^-i->- (Îs:*** ^^-l^Jij
203. C. L. N. A. B. I. lu line 1 some MSS. read

bahhak. Didayi garm^ '
eyes of anguish/ Scan garm
dtishi {Alifi wad).
204.
Can alien Pharisees Thy kindness tell,
Like us, Thy intimates, who nigh Thee dwell ?
Thou say'st, "All sinners will I burn with fire."
Say that to strangers, we know Thee 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 fears allayed
If e'er I found brief respite from my woes,
Back to woe's thrall I was at once betrayed.
204. N.
205. L. N. B. Mdyl. The second ya is the ya i hatni.
OMAR KHAYYAM. 139
O^JiJ<^ ^-a l^Jo \y^)i ij^
206. C. L. N. A. I.
207.
Sooner with half a loaf contented be,

\
And water from a broken crock, like me,
Than lord it over one poor fellow-man,
Or to another bow the vassal knee.
208.
While Moon and Venus in the sky shall dwell,
None shall see aught red grape-juice to excel
O foolish publicans, what can you buy

One half so precious as the goods you sell ?
209.
They who by genius, and by power of brain,

The rank of man's enlighteners attain,
Not even they emerge from this dark night,
But tell their dreams, and fall asleep again.
207. C. L. N. A. I. In line 2, note izafat dropped

after silent he. Kam az khude, " one less than your-
self." Vullers, p. 254.
OMAR KHAYYAM. 141
r -v
Jiy Job )^ Lf:^^ jl pS'

^^^
r • A
Jo jJi ^b^ J J"^ ^-^ &^=:6\ji
Jo Jji u-jU'^^ j^ J^-*^==* £^ 3^
£08. C. L. N. A. B. I.
209. C. L. N. A. I. J. Fismaye, ya, i tanhir.

210.
At dawn, when dews bedeck the tulip's face,
And violets their heavy heads abase,

I love to see the roses' folded buds,
With petals closed against the winds' disgrace.
211.
Like as the skies rain down sweet jessamine.

And sprinkle all the meads with eglantine,
Right so, from out this jug of violet hue,
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 ijd, and kasra,
because the metre requires a word of only two consonants,
and two short vowels, of the wazn ma/d.

OMAR KHAYYAM. 143
ri
:ijo A^*^ ^^ cijj ^^^^ ^^ j^
r ir
212. B. Nahicl is often written nahiz, probably a

survival from the time when dais were dotted. BL,
Prosody 17.
213.
I am not one whom Death doth much dismay,

Life's terrors all Death's terrors far outweigh;
This life, that 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 fast the rope of mother wit.
These augurs 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 aye anew be born
213. C. L. A. B. I. B. reads nim for Hm in line 2.
214. L. B. A hit at the astrologers.

OMAR KHAYYAM. 145
r \r
Oo)
^^ ôs- j^ ^^ (ji
r IP
no
JO^y^^ ^y^^ eJJi &fe lîT
o:^\ jt>:^
^3^ J ^jj ^.^
J
215. L. B. Earth's pouch, i.e. " beneath the earth."

Bezaye. L. reads didaye. Both reading's are probablr
wrong-.
L
216.
Slaves of vain wisdom and philosophy,

Who toil at 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 meadow grass,
Which, when they mow it down, springs up

anew.
218.
Kow Ramazdn is past, Shawwdl comes back.

And feast and song and joy no more we lack
The wine-skin carriers throng the streets and
cry,
"Here comes the porter with his precious pack."
216. B. The vanity of learning-.
217. C. L. A. B. I. J. GoT/id, from goyidan. Ya i
malisur followed by another ya, is in Persian words always
hamzaied (Lumsden, i. 29 ; Vullers, p. 24) ; and this

OMAR KHAYYAM. 147
r n
OOJ^ jXX^ J ^yBS' ^j.Mi\ &fe [^\
^^
r (A
^ji>j3 .vÎjI ^4î>^ &^=6^ &rj^\
a<T JU=- C^ c-^ s^ ^^^

hamza i mahur is pronounced ê. Ibrahim^ Gram-
mar, p. 24.
218. B. I incline to read j)us/it bast for pus/it pits///,
which I do not understand.

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 saints, like Shibli and Junaid,
No Shiblis are they, though well known in
Karkh!
221.
When the great Founder moulded me of old.
He mixed much baser metal with my gold
Better or fairer I can never be
Than I first issued from his heavenly mould.
219. C. L. A. I. Quoted by Badauni, ii. 159.
220. C. L. A. I. L. reads hahahna namacl, but the

line will not scan with that reading*. Line 4 is in
metre 9. A saint called Ma'ruf i Karkhi, " the famed

OMAR KHAYYAM. 149
oojJi c>w-^ ulâ <^^ J=^' S?^ J-^
J^ LT^ J^ Îr* ^^^^ ^^^
rri
one of Karkh," is mentioned in the Nafahdt ul Um

Karkh was a suburb of Bagdad.
221. C. L. A. I.
222.
The joyous souls who quaff potations deep,
And saints who in the mosques sad vigils keep.

Are lost at sea alike, and find no shore,
ONE only wakes, all others are asleep.
223.
Notbeing's water served to mix my clay,
And on my heart grief's fire doth ever prey.
And blown am I like wind about the world,
And last my 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 fools who learning shun,
And then perchance shall fortune smile on you.
222. L. B. One, i.e. the Deity.

223. L. This introduction of the four elements in
one quatrain is called Mutazddd. Gladwin, p. 60,
OMAR KHAYYAM. 161
j3\ ^1 j^ &î^ c* .^!> ^jo ed.1^^
rrr
"i;^^ U ^^^ A-iU; &S'^ \3
224. C. L. A. I. Bu contracted from buwad, as bud

from bud.
225.
When the fair soul this mansion doth vacate,
Each element assumes its primal state,
And all the silken furniture of life
Is 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 solve the riddle of the skies,
So wag the 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 feet.
225. C. L. A. I. Abr^sham tab', like Hdtim tab'.
226. Possibly a hit at the Mutakallamin, or scholastic

theologians.
OMAR KHAYYAM. 163
j^ f-H;^^ jV ?^j j^ cir^^
^y» 3^(J j^jj ^^ j^
rn
J0ai-w4 ^3t« .:>^^^=u^ its' 14.5^
v>ol jj*>^-*il b (j)^ &^ (j3^ (^1
Si\ ^^ u^>. ^'S ulxo J &U-i^

^
v>jl *^v>JO &S' (JTj^

C^J"*^ ^\j>
{^J^
227. C. L. A. I. Bd afsos is an epithet, like ha
Tihabar, and hence hliardn the noun, qualified by it, takes
the izdfai. Lumsden, ii. 259. Pur masTCala '
full of
glitter ;'
compare, pur mae in No 179.
228.
On the dread day of final scrutiny
Thou wilt be rated by thy quality

Get wisdom and fair qualities to-day,
For, as thou art, requited wilt thou be.
229.
Many fine heads, like bowls, the Brazier made,
And thus his own similitude portrayed
He set one upside down above our heads,
Which 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 life,
In hope Thy love will raise me up again."
228. C. L. A. I.
229. C. L. A. I. " One upside down,^' i.e. the sky.

Kdnsa is also spelled kdsa.
OMAR KHAYYAM. 155
rrA
230. C. L. A. I. Scan icdJcVdy'i. Here -âwiza
stands for ya i tankir.

231.
The heart, like tapers, takes at beauty's eyes
A flame, and lives by that whereby it dies
And beauty is a flame where hearts, like

moths,
Offer themselves a burning sacrifice.
232.
To please the righteous life itself I sell.
And, though they tread me down, never rebel;

Men say, " Inform us what and where is
hell?"
Ill company will make this earth a hell.
233.
The sun doth smite the roofs with Orient ray.
And, Khosrau like, his wine-red sheen display

Arise, and drink ! the herald of the dawn
Uplifts his voice, and cries, " drink to-day !"
231. L. Metre Ramal, No. 50. In line 3 the first
syllable is short. See Bl., Prosody, p. 43. In this form

the metre is like Horace's " Miserarum est" etc.
OMAR KHAYYAM. 167
rri
f-pf.
l) ^j^ u:w^ (j^^ ^ 0*1^
rrr
"^
^ »< O f fi O f
232. C. L. A. I. Also ascribed to Hafiz.

233. C. L. A. I. J.
234.
Comrades ! when e'er ye meet together here,

Eecall your friend to mind, and drop a tear
And when the circling wine-cups reach

his seat,
Pray turn one upside down his dust to cheer.
235.
That grace and favour at the first, what

meant it ?
That lavishing of joy and peace, what meant it?
But now thy purpose is to grieve my heart ;
What did I do to cause this change? what

meant 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. A variation
of No. 205.
235. B. So Job, " He multiplieth my wounds
without cause."
OMAR KHAYYAM. 159
rro
2S6. L. B. B. reads arra, of which I can make no

sense. Bar fark niham, '1 will put aside/ bar fark
(line 4) '
on their mouths.*
237.
Many have come, and run their eager race,

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 lot with drunkards will be cast
If good, may I be numbered with the first,
If bad, find grace and mercy with the 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 sin, or saint it,
So take your pleasure, be it good or ill.
237. C. L. A. I.
238. C. L. A. T.
239. C. L. N. A I. J. Alluding to the Eadis,

OMAR KHAYYAM. 161
rrA
jsV^ c:)ll^\ j^ \^ S\ e)x)_^

jci^ (jlij Jo i^ ^b J*^
jj
JÔ ^>^ j^Jj J'i^J

y^^^ <a^^ U:^ V^ ^^^ ji
" These are in heaven, and Allah regards not their sius,
and these in hell, and Allah regards not their good works/'
See Gnhhan i Rat, p. 55.
H
240.
Heaven multiplies our sorrows day by day,
And grants no joys it does not take away

If those unborn could know the ills we bear,
What think you, would they rather come or stay ?
241.
"Why ponder thus the future to foresee,
And jade thy brain to vain perplexity ?
Cast off thy care, leave Allah's plans to him,
He formed them all without consulting thee.
242.
The tenants of the tombs to dust decay,
Nescient of self, and all beside are they
Their sundered atoms float about the world.
Like mirage clouds, until the judgment-day.
UO. C. L. N. A. I. J. This recalls Byron's, " Stanzas

for Music/'
21]. C. L. N. A. I. J.
OMAR KHAYYAM. 163
r^
rF
j^ JJ\ JjI ^^J^ ^ ^ j:>^J^

n^r
\^^ \S j^c- s^
r i\
J J3J c:/^^
242. C. L. N. A. I. J. In line 4 some MSS. read

skardb, and change the order of the lines.
243.
soul ! lay up all earthly goods in store,
Thy mead with pleasure's flowerets spangle o'er;

And know 'tis all as dew, that decks the
flowers
Eor one short night, and then is seen no more
2M.
Heed not the Sunna, nor the law divine
If to the poor his portion you assign,
And 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 me close,

And blood-spots on my heart, like tulip, trace.
243. C. L. N. A. I. J. There are several variations

of this.
244. C. L. N. A. B. I. J. See Koran, ii. 172 :
'"There is no piety in turning your faces to the east or

OMAR KHAYYAM. 165
j^ s3^J\ bj*^ <^}^ ^^
C^ U^?" ^ ^j^ uir^ ^^b
^r-^ J^ r-/^ >,:>

J p^ J^ b
Cii^^ J^ ^ ul4=- ^^4 &^ ^jf^
west, but he is pious who believeth in God .... and

disburseth his wealth to the needy/' etc.
245. N.
246.
Youth is the time to pay court to the vine,
To quaff the cup, with revellers to recline
A flood 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 ill-tempered, ill-conditioned lout
He'll make a vile disturbance all night long.
And vile apologies next day, no doubt.
246. C. N. A. I. J.
247. N. So Hafiz, Ode 355 (Brockhaus) :
" How can our eyes behold Thee, as Thou art ?

"
OMAR KHAYYAM. 167
jl3. 4 ^JjL»u.> J cij^ v>^ ^<siL^ Ij
^b >J\ ^ i6 i:>^ jy^ jl4^3
248. C. L. N. A. I. J. In line 3 scan badmasihjd,
and in line 4 Khwdhii/dsh.

249.
The starry aspects are not all benign ;
Why toil then after vain desires, and pine
To lade thyself with load of fortune's boons,
Only to drop it with this life of thine ?
250.
O comrades ! here is filtered wine, come drink

Pledge all 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 say, must not take this or that,
Then go and eat the pebbles off" the plain
249. C. L. N. A. I. J.
250. C. L. N. A. I. J.
251. N. In lines 1 and 2 scan âJcJawaJci and md-

OMAR KHAYYAjVr. 168
j^^ ^j J^ ^V ^5-^^ (i^^-'"^^
"^ ^ y y y
j^ ^ &y- r^ î^^ J^ j^> ^>
na/('i, aA; being the diminutive, and ya the ya i tanMr,

displacing the izafat: Lumsden, ii. 269 (?). Bang^ a
narcotic, made of hemp.
252.
I saw a busy potter by the way

Kneading with might and main a lump of clay ;
And, lo ! the clay cried, "Use me gently, pray,

I 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 in the rondure of the heavenly blue,
There is a cup, concealed from mortals' view,
Which all must drink in turn; sigh not then,
But drink it boldly, when it comes to you
252. C. L. N. A. B. I. J. Hal, ecstacy.

253. C. L. N. A. I. J. Abu Sa'id Abu^ Khair and
Ibrahim Bin Adham are both mentioned in the Nafahdt
OMAR KHAYYAM. 171
For
ror
ul-Uns. 'Miriam's food/ See Koran, xix. 24. Note

izdfat dropped after silent he.
254. C. L. A. I. J. Juwr, '

a bumper.'
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 streets,
They'll rate you all the same, no less, 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 ! this world is but a fleeting show,
Why should its empty griefs distress thee so ?
Bow down, and bear thy fate, the eternal pen
Will not unwrite its roll for thee, I trow
255. L.
256. L. B. So Gulslian i Rdz, 1. 944.
OMAR KHAYYAM. 173
^V^ o Joy cjjy V^ û4^

^3
^\^>T ^;^ ^ c^ ^:iy ^J
^jjj> Juo (jrjj ^^ &^,^^ 0^ b
rov
3l>^ £j Lri)^ f^y ^-^> ^ cir^^
257. L. N. B. The pen '

'
is that with which Allah
writes his decrees.
258.
Who e'er returned of all that went hefore,
To tell of that long road they travel o'er ?
Leave naught undone of what you have to do,
Por when you go, you will return no more.
259.
Dark wheel ! how many lovers thou hast slain,
Like Mahmud and Aydz, inhumane

Come, let us drink, thou gran test not two lives,
When one is spent, we 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. I. J. Amadaye, ya i tanMr.

259. L. N. Malimud, the celebrated king of Ghazni,
and Ayaz his favourite. Scan wdydz {alif i wad).
OMAR KHAYYAM. 175
J^ C5JJJ^ ^y LT^J^ J^J
j^J 5 ^.r^ j1>^ ^*^^ ^'^^
»^ •
260. C. L. N. A. I. J. The Jim in panjshamha is
dropped in scanning. See Bl., Prosody, p. 10. In line 4

note silent he in shauha scaned long as well as short.
261.
O turn away those roguisli eyes of thine
Be still ! seek not my peace to undermine
Thou say'st, " Look 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 in mosques, and fail Thy face to see
first and last of all Thy creatures Thou

'Tis 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 from a sage's hand,
But from a fool refuse an antidote.
261. N. Line 4, a proverb denoting an impossibility.

262. C. L. N. A. B. 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.
264.
I fiew here, as a bird from the wild, in aim

Up to a higher nest my course to frame
But, finding here no guide who knows the way,

Fly out by the same door where through 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 is seen returning,
To teach that other world's recondite learning
'Twill not be shown for dull mechanic

prayers,
For prayer is naught without true heartfelt

yearning.
264. C. L. N. A. I. J.
265. L. N. In line 3 scan ndliydsh. So Lord

Brooke in "Mustapha"; Ward's English Poets, i. 370.
OMAR KHAYYAM. 179
r ri
2GH. C. L. N. A. I. The formal prayers of Moslems

are rather ascriptions of praise, and repetitions of texts,
than petitions.
267.
Go to ! Cast dust on those deaf skies, who spurn

Thy orisons and bootless prayers, and learn
To quaff the cup, and hover round the fair
Of all who 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 to tavern haunts do we repair,
And say "Adieu" to the five hours of prayer
Where'er we see a long-necked flask of wine,
We elongate our necks that wine to share.
207. C. L. N. A. B. I. J. An answer to the last.
268. C. L. N. A. B. I. J. Tauhid, or Unitarianism,

is the central doctrine of Islam. So Hafiz, Ode 465.
OMAR KHATyAM. 181
j\s>\ eJU (jl^s^ ei^)il

^ j^ jj
nA
J-Syb JLsuJ> 'JL/ZS^'^ Jn^ ^
269. C. L. N. A. B. I. J. TaUir, the formula

" Allah akbar," saying which the mind should be
in
abstracted from worldly thoughts hence " renunciation/'

;
Nicolas.
270.
We are but chessmen, destined, it is plain,
That great chess player, Heaven, to entertain ;
It moves us on life's chess-board to and fro,
And then in death's box shuts up again.
271.
You ask what is this life so frail, so vain,
'Tis long to tell, yet will I make it plain ;
'Tis but a breath blown from the vasty deeps,
And then blown back to those same deeps

again !
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 not I your Lord ?"
270. L. N. B. Hahihati, see Bl., Prosody 3.
271. C. L. N. A. I. J. Some MSS. read naksh.
Deeps, i. e. the ocean of Not-being-.

OMAR KHAYYAM. 183
jb eJj ei^ jjjJ^^

^wXP
^^
rvi
rvr
272. C. L. N. A. I. J. Alasto birabbilmm, Allah's

words to Adam's sons: Koran, vii. 171. So in Hafiz,
Ode 43 (Brockhaus).
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 said, "Do good and cast it on the wave!'*
274
I put my lips to the cup, for I did yearn
The hidden cause of length of days to learn
He leaned his lip to mine, and whispered low,

" Drink ! for, once gone, you never will return."
275.
We lay in the cloak of Naught, asleep and still.
Thou said'st, "Awake! taste the world's good

and ill;"
Here we are puzzled by Thy strange com-

mand.
From slanted jars no single drop to spill.
273. L. N. Meaning, hope not for a return to

your love. Nekuyey, " a good act," ya conjunctive and ya
i tanliir. Vullers, p. 250.
OMAR KHAYYAM. 186
.^ ^ .. ..V
^^ ^jaS >»(^ iCJi:^ ^JS' fJ>==^ j^
274. C. L. A. B. I. J. Some MSS. give line 4

differently.
275. L. Naught, i.e. Not-being. See note to No.

183.
276.
'
O Thou who know'st the secret thoughts of all,
!
'
In time of sorest need who aidest all,
Grant me repentance, and accept my plea,
' O Thou who dost accept the pleas of all
277.
I saw a bird perched on the walls of Tiis,
Before him lay the skull of Kai Kawiis,
And thus he made his moan, "Alas, poor king!
Thy drums are hushed, thy larums have rung

truce."
278.
Ask not the chances of the time to be,
And for the past, 'tis 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. I. J. Note tashdid on rabb dropped.

277. C. L. N. A Tiis was near Nishapur.
OMAR KHAYYAJtf. 187
rvi
rvv
at
rvA
^wjo* ^"-^^ >! i'> y^ O^^^j &?^ jj
278. C. L. N. A. I. J. In line 1 note izdfat dropped

after silent he. Compare Horace's Ode to Leuconoe.
188 THE QUATRAmS OF
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 my counsel lend thine ear.
Cast ofi' this false hypocrisy's veneer
This life a moment is, the next all time,
Sell not eternity for earthly gear !
281.
Ofttimes I plead my foolishness to Thee,
My heart contracted with perplexity ;
I gird me with the Magian zone, and why ?

For shame so poor a Musulman to be.
279. L. The vanity of science.

280. C. L. N. A. B. I. Note rd separated from its
noun, as before. Vullers, p. 173.

OMAR KHAYYAM. 189
jj*)Ui ^j^LiL^ :^j,^,j<N iJJs*:^
281. C. L. N. A. I. J. In line 1 scan nadamyi,

dissolving the long ya.
282.
Khayyam! rejoice that wine you still can pour,
And still 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 in converse did I chance to see,
And 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, who a great wine-jug bore;
I said, " Shaikh, have you no shame?"

Said he,
"Allah hath boundless mercy in his store."
282. C. L. N. A. B. I. J.
283. C. L. N. A. B. I. J. Men's speculations.

284. C. L. N. A. I. J. Sar mast, a compound,
OMAR KHAYYAM. 191
TaT
o^y c/l^ c^-:> j(^>T ^^j^

(ji>U jb^ ci-^ j^ (j^ &^^l£:>i
Tap
hence izdfat omitted. Saboyey, hamza (for conjunctive

_ya) followed by yd. « tankir. See Lumsden, ii. 269.
285.
Life's fount is wine, Khizer its guardian,
I, like Elias, find it where I can

'Tis 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 seventy-

three,
I hold with none but that of loving Thee

What matter faith, unfaith, obedience, sin?
Thou'rt all we need, the rest is vanity.
285. C. L. N. A. I. J. Koran, ii. 216. Elias
discovered the water of life.
286. C. L. N. A. I. J. To spill a drop is a sign

OMAR KHAYYAM. 193
C*'ly^ Lr=tJL) ^^J J^ f^^^ CiT*
TAv
of liberality. Nicolas.
287. N. See note on Quatrain 191. Forms of tailli
are indifferent. See Gulshan i liaz, p. 83.
O
288.
Tell one by one my scanty virtues o'er;
As for my sins, forgive them by the score
Let not my faults kindle Thy wrath to flame
By blest Muhammad's tomb, forgive once

more
289.
Grieve not at coming ill, you can't defeat it,
And what far-sighted person goes to meet it ?
Cheer up ! bear not about a world of grief,
Your fate is fixed, and grieving will not cheat it.
290.
There is a chalice made with wit profound,

With tokens of the Maker's favour crowned
Yet the world's Potter takes his masterpiece,
And dashes it to pieces on the ground !
288. L. N. B. Rastd-ullah : the construction being

Arabic, no izd/at is needed. Lumsden, ii., p. 251. Also
ascribed to Zahir ud-din Faryabi.
OMAR KHAYYAM. 196
TA A
(^^ &:> 23 iuf J ^Jy^ ^Jj^ i:;^^ cd>
289. L. Line 2 is a question.
290. C. L. A. I. J. So Job :
" Is it g-ood unto Thee
that Thou shouldest despise the labour of Thine hands 7"
291.
In truth wine is a spirit thin as air,
A 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 bread you feel,
No ties of salt, you flay me like an eel
A woman's wheel spins clothes for man and

wife,
It does more good than you, heavenly wheel
293.
Did no fair rose my paradise adorn,
1 would make shift to deck it with a thorn

And if I lacked my prayer-mats, beads, and
Shaikh,
Those Christian bells and stoles I would not

scorn.
^91. L. N. B. L6.i/ik .... man: /zo/Jz^ omitted

because of the interveninjj^ words. Lumsden, ii., 250.
292. C. L. N. A. I. J.
OMAR KHAYYAM. 197
Cdjo\^\3 J^-*^--^ ^jj^ jj
293. C. L. N. A. I. (under Te). Line 2 is omitted in

the translation. So Pope :
" For forms and creeds let graceless zealots fight."

294.
"If heaven deny me peace and fame," I said,

" Let it be open war and shame instead ;
The man who scorns bright wine had best

beware,
I'll arm me with a stone, and break his head!"
295.
See ! the dawn breaks, and rends night's canopy

Arise ! and drain a morning draught with me
Away with gloom ! full many a dawn will
break
Looking for us, and we not here to see !
296.
you, who tremble not at fires of hell,
Nor wash in water of remorse's well.
When winds of death shall quench your vital
torch,
Beware lest earth your guilty dust expel.
294. C. L. N. A. I. J.
295. C. L. N. A. I. J. Bisydr, *
frequently.'
OMAR KHAYYAM. 199
ci)jo\ ci^ e)i53 Û ^/

e)j^\ ciiOj ^\y>J\ J«3 ^* (.U
eJj^\ CiiXlju**
j^ ^^y^ ^^^ Lr^=^^
eJbj^ ^^J<^ CÎjo Îj^
296. L. Possibly written by some pious reader as an
answer to Khayyam's scoffs. See note on Quatrain 223.

297.
This world a hollow pageant you should deem

All wise men know 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 stately as cypresses, and fair
As roses newly plucked, your wine-cups share,
Or e'er Death's blasts shall rend your robe

of flesh
Like yonder rose leaves, lying scattered there !
299.
Cast off dull care, melancholy brother !
Woo the sweet daughter of the grape, no other
The daughter is forbidden, it is true,
But she is nicer than her lawful mother !
297. L. N. All earthly existence is " Maya'*

298. C. L. N. A. I. J. The Lucknow commentator
8UJS daman i gul means the maid's cheek.
OMAR KHAYYAM. 201
JU^-j c* t'il^ sLf^ uj^ ^^jy^ ciT-^
J^Lr*> J^jÔ^ ^^j^ ^
J:^ ^3lc &^=5 &^ p\y:
299. N. "Daughter of the grape," i.e. wine, a

translation of an Arabic phrase.
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 thirst.
Was ever known so strange a martyrdom ?
301.
Give me my cup in hand, and sing a glee

In concert with the bulbuls' symphony
Wine would not gurgle as it leaves the flask,
If drinking mute were right for thee and me
302.
The "Truth" will not be shown to lofty thought,

Nor yet with lavished gold may it be bought;
But, if you yield your life for fifty years,
From words to "states" you may perchance be

brought.
300. N. Dil ruhdye, ' that well-known charmer.''

Lumsden, ii. 142. Fur sukhan. See note on No. 227,
301. C. L. N. A. I. J.
OMAR KHAYYAM. 203
J^ ioJ> ^^3 ul^3 J ^y^ J^
r» I
JJj ^^^-^ J s-^ ^^^ ^^^ ^
r»r
302. L. Line 3, literally, " Unless you dig- up your

soul, and eat blood for fifty years.'' '
States '
of ecstatic
union with the ' Truth/ or Deity of the Mystics.
303.
I solved all problems, 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 dust.
303. C. L. A. I. J. Hamay har, and similar words,

are generally written without the izdfat. Lumsden, ii.,
249. See Bl., Prosody xii.

OMAR KHAYYAM. 205
Jj^ Ca^^p L s-*U-^ S^t^ /•ISoo^
304. C. L. A. B. I. J.
305. C. L. N. A. I. J. A very Voltairean quatrain.

306.
Your course annoys me, ye wheeling skies !
Unloose me from your chain of tyrannies
If none but fools your favours may enjoy,
Then favour me, —I am not very wise

307.
City Mufti, you go more astray
Than I do, though to wine I do give way
I drink the blood of grapes, you that of men

Which of us is the more bloodthirsty, pray ?
308.
'Tis well to drink, and leave anxiety
Por what is past, and what is yet to be
Our prisoned spirits, lent us for a day,
A while from reason's bondage shall go free
306. C.L.N. A. I. J.
307. C. L. N. A. I. J. Alluding to the selling of

justice by Muftis.
OMAR KHAYYAM. 207
^^ iji^ ^^^ ^^ ^:iV}
p^ il^ Jji a:ib Îj^ &fe sj

^J
308. C. L. N. A. I. J. 'Anydti rawdn, "this bor-

rowed soul/'
309.
When Khayyam quittance at Death's hand

receives,
And sheds his outworn life, as trees their leaves,
Eull gladly will he sift this world away,

Ere dustmen sift 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 candlestick, the earth the shade,
And men 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. I. J.
810. C. L. N. A. B. I. Fdnus i hhiyal, a magic or
Chinese lantern.
OMAR KHAYYAM. 209
n I
311. C. L. N. A. I. In line 2 the rhyme shows the

word to be rishtai, not rushtai.
312.
O let us not forecast to-morrow's fears,
But count to-day as gain, my brave compeers
To-morrow we shall quit this inn, and march

With comrades who have marched seven thou-
sand years.
313.
Ne'er for one moment leave your cup unused !
Wine keeps heart, faith, and reason too, amused;
Had Iblis swallowed hut a single drop,
To worship Adam he had ne'er refused
314
Come, dance while we applaud
! thee, and adore
Thy sweet Narcissus eyes, and grape-juice pour;
A score of cups is no such great affair,
But 'tis enchantiDg when we reach three score!
312. C. L. N. A. I. J. Badauni (ii. 337) says the

creation of Adam was 7000 years before his time. Com-
pare Hafiz, Ruba'i, 10.
OMAE KHAYYAM. 211
rir
rir
313. C. L. (in part) N. A. I. J. See Koran, ii. .31.

314. K Narcissus eyes, i.e. laniûiJ.
315.
I close the door of hope in my own face.
Nor sue for favours from good men, or base
I have but ONE to lend a helping hand,
He knows, as well as I, my sorry case.
316.
j
Ah by ! these heavens, that ever circling run.
And by my own base lusts I am undone,
Without the wit to abandon worldly hopes.

And wanting sense the world's allures to shun
317.
On earth's green carpet many sleepers lie,
And hid beneath it others I descry
And others, not yet come, or passed away,
People the desert of Nonentity !
315. C. L. N. A. I. J. A " Edliija" quatrain,

lamenting his own condition.
316. C. L. N. A. I. ,T.
OMAR KHAYYAM. 213
rli
^jh J ^^ j^ j^ ^^ f^j^
riv
317. C. L. N. A. I. J. The sleepers on the earth

are those sunk in the sleep of superstition and ignorance.
214 THE QUATKAINS OF
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 I dread from out the world to hie.
And see my disembodied spirit fly;
I tremble not at death, for death is true,
'Tis my ill life that makes me fear to die
320.
Let us shake off dull reason's incubus,
Our 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. I. J. Am is usual after silent Ae,

not after waw. Lumsden, ii. 72. See Koran, xiii, 47.
319. C. L. N. A. I. J. 'Death is true/ i.e. a

certainty. So Sir Philip Sidney (after M. Aurelius)^
OMAR KHAYYAM. 215
riA
rr *
^^j^ ijjXi, &^ &ib*J V>um9 &^ Jî j3
"Since Nature's works be good, and death doth serve

As Nature's work, why should we fear to die?"
320. C. L. N. A. B. I. J. JIar roza, an adjective.
216 THE QCJATRAINS OF
321.
How much more wilt thou chide, raw divine,
For that I drink, and am a libertine ?
Thou hast thy weary beads, and saintly show,

Leave me my cheerful sweetheart, and my wine
322.
Against my lusts I ever war, in vain,
I think on my ill deeds with shame and pain
I trust Thou wilt assoil me of my sins,
But even so, my shame must still remain.
323.
In these twin compasses, O Love, you see
One body with two heads, like you and me.
Which wander round one centre, circlewise,
But at the last in one same point agree.
321. C. L. N. A. I. J.
322. C. L. N. A B. I.
323. C. L. N. A. I. Mr. Fitzgerald quotes a similar

OMAR KHAYYAM. 217
rn
Jc*- 0<i^\j (s\ ^^ kI^'^ Jos- \3
f^3^J^ (^^^ 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.
218 THE QUATEAINS OP
324.
"We shall not stay here long, but while we do,
'Tis folly wine and sweethearts to eschew
Why ask if earth etern or transient he ?
Since you must go, it matters not to you.
325.
In reverent sort to mosque I wend my way,

But, by great Allah, it is not to pray
No! but to steal a prayer-mat! When 'tis
worn,
I go again, another to purvey.
326.
No more let fate's annoys our peace consume,

But let us rather rosy wine consume ;
The world our murderer is, and wine its
blood.
Shall we not then that murderer's blood con-

sume ?
324. C. L. N. A. B. I. J.
325. C. L. N. A. B. I. J. To " steal a prayer-mat

OMAR KHAYYAM. 219
is to pray to be seen of men. —Nicolas. A satire on

some hypocrite, perhaps himself.
326. L. N. See Koran, ii. 187.
327.
For tliee I vow to cast repute away,
And, if I shrink, the penalty to pay

Though life might satisfy thy cruelty,
'Twere naught, I'll bear it till the judgment-day
328.
In Being's rondure do we stray belated,

Our pride of manhood humbled and abated
Would we were gone! long since have we
been wearied
With this world's griefs, and with its pleasures
sated.
329.
The world is false, so I'll be false as well,
And with bright wine, and gladness ever dwell
They say, " May Allah grant thee penitence!

He grants it not, and did he, I'd rebel
327- C. L. N. A. B. I. Note izafat dropped after

silent he, and ra, separated from its noun.
328. L. N.
OMAR KHAYYAM. 221
rrA
329. C. L. N. A. B. I. J. Note the pun on fana,

'
illusion/ QxAfan, '
art, fraud.'
330.
When Death shall tread me down upon the
plain.
And pluck my feathers, and my life-blood drain,

Then mould me to a cup, and fill with wine
Haply its scent will make me breathe again.
331.
So far as this world's dealings I have traced,
I find its favours shamefully misplaced
Allah be praised ! I see myself debarred
Prom all its boons, and wrongfully disgraced.
332.
'Tis dawn ! my heart with wine I will recruit.
And dash to bits the glass of good repute ;
My long-extending hopes I will renounce.
And grasp long tresses, and the charming lute.
330. C. L. N. A. B. I. J.
331. C. L. N. A. I. 'Alam kama, &c., "states entirely

OMAR KHAYYAM. 223
^^ â>j ^^ ^« ^j^ &^s> a-ib
rri
rrr
gratuitous/' Write (^ffm?i without a tnadd. Bl., Pros-

ody, p. 11. Compare Shakespear, Sonnet QQ.
:332. L N. B.
333.
Though I had sinned the sins of all mankind,
I know Thou would' st to mercy be inclined;
Thou sayest, " I will help in time of need:"
One needier than me where wilt Thou find ?
334.
Am I a wine- bibber ? What if I am ?

Gueber, or infidel ? Suppose I am ?
Each sect miscalls me, but I heed them not,
I am my own, and, what I am, I am.
335.
All my life long from drink I have not ceased,
And drink I will to-night on Kader's feast
And throw my arms about the wine-jar's neck,

And kiss its lip, and clasp it to my breast
333. C. L. N. A. I. J. The waw in 'afw is a con-
sonant, and therefore takes hasra for the izafat, without

the intervention of conjunctive ya.
OMAR KHAYYAM. 225
rrr
334. C. L. N. A. I. J. Zan i khud for azdn i khud,

" my own property/'
335. C. L. N. A. I. J. Kadr, the night of power.
Koran, xcvi. 1.
Q
336.
I know what is, and what is not, I know

The lore of things above, and things below;
But all this lore will cheerfully renounce,
If one a higher grade than drink can show.
337.
Though I drink wine, I am no libertine.
Nor am I grasping, save of cups of wine;
I scruple to adore myself, like you
For this cause to wine-worship I incline.
338.
To confidants like you I dare to say
What mankind really are :—moulded of clay,
Affliction's clay, and kneaded in distress.
They taste the world awhile, then pass away.
336. L. N. B. Line 1, Being- and Not-being, ' Grade/

i.e. of learning.
337. C. L. N. A, I. J. A hit at the vain and
OMAR KHAYYAM. 227
^b ^j.^ J\j^ ^s^joy
rrA
covetous Mollas. Also ascribed to Anwari.

338. C. L. N. A. I. J. Note the archaic form hudasl.
BL, Prosody, p. 12. Mihnat zadaye^hamza forya i lankir.

339.
We make the wine-jar's lip our place of prayer,
And drink in lessons of true manhood there,
And pass our lives in taverns, if 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;
The circle of existence is a ring,
Whereof the signet is humanity.
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, 'tis seen
From dust we came, and back to dust return.
339. L. N. In line 4 scan saioma'ahd. This qua-

train is probably mystical.
340. C. L. N. A. I. In line 3 scan angashtariyad.
OMA.R KHAYYAM. 229
oj^ db ^ j^^\j w^>T

Man is the microcosm. See Guhhan i Rdz, p. 15.
" The captain jewel of the careanet."
341. L. N.
342.
If so it be that I did break the fast,
Think not I meant it ; no ! I thought 'twas

past ;
That day more weary than a sleepless night,

And blessed breakfast-time had come at last
343.
I never drank of joy's sweet cordial,
But grief's fell hand infused a drop of gall
Nor dipped my bread in pleasure's piquant

salt,
But briny sorrow made me smart withal
344.
At dawn to tavern haunts I wend my way,

And with distraught Kalendars pass the day
O Thou ! who know'st things secret, and

things known,
Grant me Thy grace, that I may learn to pray !
342. L. N. Hoza hliwardan, "to avoid fasting."

In line 2, for bekhabar read hdkhabar.
343. C. L. N. A. I. Line 4, literally, "eat a
OMAR KHAYYAM. 231
*^j^ J>\j^ ^j^Sl (_a^=> jjl \3
roast of my own liver/'
344. C. L. N. A. I. J. Khafiyijcit means ' manifest/

as well as * concealed.' Lucknow commentator.
345.
The world's annoys I rate not at one grain,
So I eat once a day, I don't complain;
And, since earth's kitchen yields no solid food,
I pester no man with petitions vain.
346.
Never from worldly toils have I been free,
Never for one short moment glad to be !
I served a long apprenticeship to fate,
But yet of fortune gained no mastery.
347.
One hand with Koran, one with wine-cup dight,
I haK incline to 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. I. J. In line 3 the Alif in az is
not treated as an Alif i wasl. Bl., Pros. 10.
346. C. L. N. A. I. J. Ek dam zadaiij '

For one
moment.'
OMAR KHAYYAM. 233
^ iVjl JU- Juo J j_5;5o
^ 3U» :>î.
5^j jl c;>j ûX5o
347. C, L. N. A. I. J. Khayyam here describes

himself as akrates rather than akolastos. " Video meliora
proboque" &c.
234 THE QUATEAINS OP
348.
Khayyam's respects to Mustafa convey,
And with due reverence ask him to say,
Why it has pleased him to forbid pure wine,
When he allows his people acid whey ?
349.
Tell Khayyam, for a master of the schools.
He strangely misinterprets my plain rules
Where have I said that wine is wrong for all ?
'Tis lawful for the wise, hut not for fools.
350.
My critics call me a philosopher,
But Allah knows full well they greatly err;
I know not even what I am, much less
Why on this earth I am a sojourner
348 and 349. L. These two quatrains are also found

in Whalley's Moradabad edition. Mustafa, i.e. Muham-
mad. So Avicenna. See Renan, Averroes, 171.
OMAR KHAYYAM. 235
/•l^ L-->U ^^j ClA*Jti)o.

f-J^ J^
(^ ^w &^» ^j^^y^ ^^'^ _5
K«0
^ c^ ^ &î aS' job ^1
350, C. L. A. I. J. Filsafat meant the Greek

philosophy as cultivated by Persian ratioyalists, in
opposition to theology. Renan, Averroes, p, 9i.
351.
The more I die to self, I live the more,
The more abase myself, the higher soar
And, strange ! the more I drink of Being's
wine
More sane I grow, and sober than before !
352.
Quoth rose, " I am the Yusuf flower, I swear,

:"
Eor in my mouth rich golden gems I bear
I said, " 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 all they know;
Hear now the end and issue of it all,
Prom earth I came, and like the wind I go !
351. L. Clearly mystical.

352. L. B. Yusuf is the type of manly beauty.
The yello\\{ stamens are compared to his teeth. So Jami,
in " Yusuf w a Zulaikha."
OMAR KHAYYAM. 237
^j^^ J^ (JjS- CJ^ &^ liiif
oJw» iU^b ^^^5o a>s:^
Jo^^ &^ 1,1c aS'^^ ^k-* ^bb
353. L. B. Mr. Fitzgerald compares the dying-

exclamation of Nizam ul-Mulk, " I am going in the
hands of the wind !" Mantik ut Tair, 1. 4620.
354.
Death finds us soiled, though we were pure at

birth,
With grief we go, although we came with

mirth
Watered with tears, and burned with fires of
woe.
And, casting life to winds, we rest in earth
355.
To find great Jamshed's world-reflecting bowl

I compassed sea and land, and viewed the whole;
But, when I asked the wary sage, I learned
That bowl was my own body, and my soul
356.
Me, cruel Queen ! you love to captivate,
And from a knight to a poor pawn translate ;
You marshal all your force to tire me out,
You take my rooks with yours, and then

checkmate
354. C. L. A. I. J.
355. L King- Jarashed^s cup, which reflected the

whole world, is the Holy Grail of Persian poetry.
Meaning, "man is the microcosm.'^ See note on
OMAR KHAYYAM. 239
^>jja eJb'^3 ^ôJi ^Js^y\ CJb
[--co
No. 340. In line 2 scan naglinudem.

356. C. L. A. I. J. The pun on rukh, '
cheek/ and
rnkh, '
castle/ is untranslatable.
357.
If Allah wills me not to will ai'ight,
How can I frame my will to will aright ?
Each single act I will must needs be wrong,

Since none but He has power to will aright.
358.
**
Por once, while roses are in bloom," I said,
*'
I'll break the law, and please myself instead,
"With blooming youths, and maidens' tulip
cheeks
The plain shall blossom like a tulip-bed."
359.
Think not I am existent of myself,
Or walk this blood-stained pathway of myself;

This being is not I, it is of Him.
Pray what, and where, and whence is this
'myself?'
357. C. L. A. I. J.
358. L, N. Rozi, ya i hatni, or tankir. (?) See note

on No. 199.
OMAR KHAYYAM. 241
rev
roA
p^^ Lfôliî C,wAf ^ldoi>
359. C. L. A. I. J. In line 3 I omit wa after In bud.

Meaning, Man^s real existence is not of himself, but of
the " Truth," the universal Noimenon.
360.
Endure this world without my wine I cannot
Drag on life's load without my cups I cannot
I am the slave of that sweet moment, when
They say, " Take one more 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 latter end ; be sure
As time has treated others, so 'twill you
362.
man, who art creation's summary.
Getting and spending too much trouble thee
Arise, and quaif the Etern Cupbearer's wine,
And so from troubles of both worlds be free
360. C. L. A. I. J.
301. C. L. N. A. I.
36^. C. L. N. A. I. J. So Wordsworth, " The world

is too much with us," &c. The Sufis rejected talah ud
OI\rAR KHAYYAM. 243
rir
c)\:l-.^ Jb JUjjl ^ ^^''
dutiJ/a, " worldliness/' and lalah id UkJunuif^ 'ôtber-
worldliuess/'for ialab ulJIaula "d isinter ested Godliness ."

So Madame Guyon taught " Holy Indifference."
363.
In this eternally revolving zone,
Two lucky species of men are known

One knows all good and ill that are on earth,
One neither earth's aflPairs, 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 it woe,
The weal doth pass, and woe too hath its date.
363. C. L. N. A. I. J. Tamdm, 'entirely.' The two

classes seem to be practical men and mystics.
364. C. L. N. A. I. J. In line 4 scan dnchaz.
OMAR KHAYYAM. 245
r^f
ij^ J^ ^^j ^^ J!^^

^^ ul4^ jl;^
3 J.
Jo JUslj
r 16
uLio 0^ jy ^j J j*^ J <rf^^
365. C. L. N. A. B. I. J. ^Twill all be one a

hundred years hence.
366.
Lament not fortune's want of constancy,

But up ! and seize her favours ere they flee ;
If fortune always cleaved to other men,
How 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 your humhle nook,
And watch 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 ! be kind
866. C. L. N. A. I. J. This was a saying of Kisra

Parviz to his Sultana. BicknelPs Hafiz, p. 73.
367. C. L. N. A. I. J.
OMAR KHAYYAM. 247
^\f^j^ ^j-lXcU> :>^^ «-^j^
(J^-IJJ tl^C-lxi $r&>0^ ^'SJ^^ J
^5o-« U^JOj O-cJo* ^ly^ ^
368. C. L. N. A. B. I. J. A rather violent extension
of the doctrine, Mercy is better than sacrifice.

369.
This world a body is, and God its soul,
And angels are its senses, who control
Its limbs —the creatures, elements, and

spheres
The ONE is the sole basis of the whole.
370.
Last night that idol who enchants my heart,
With true desire to elevate my heart.
Gave me his cup to drink ; when I refused,

!"
He said, " drink to gratify my heart
371.
Would'st thou have fortune bow her neck to

thee.
Make it thy care to feed thy soul with glee;

And hold a creed like mine, which is, to drain
The cup of wine, not that of misery.
369. L. N. So Pope, " All are but parts,'' &c.

370. N.
371. L. N. So the Ecclesiast, "There is nothing
OMAR KHAYYAM. 249
n1
j^.j ulxl^ &^:>jj\ ^^ ^joU
e;^ Job iliUff^l C.J.C U^^f:^
better for a man than that he should eat^ and drinkj and
make his soul enjoy good in his labour."
372.
Though you survey, my enlightened friend,
Tliis world of vanity from end to end,

You will discover there no other good
Than wine and rosy cheeks, you may depend
373.
Last night upon the river bank we lay,

I with my wine-cup, and a maiden gay,
So bright it shone, like pearl within its shell,
The watchman cried, " Behold the break of
day!"
374.
Have you no shame for all the sins you do,
Sins of omission and commission too ?
Suppose you gain the world, you can but

leave it,
You cannot carry it away with you
372. N. Note izdfat dropped after sahib. Bl.,
Prosody, p. 14.
873. N. Nigare, Here i/a may be ]/a i tankir, the
OMAR KHAYYAM. 251
uir-^ lA^ u^^^ j J*^ ;^

'^^
rvr
LTl^J^ j^^ ^-^^ LT^ J^
<^^ J^W ^3^ ^^ Ll^*^
j^j3 die d^-\jJ\j^ ^ c^
i24A^ being dispensed with (Lumsden, ii. 269), [?] or

perhaps â i tausifi before the " si/at " mawzun.
371. C. L. N. A. I. J.
375.
In a lone waste I saw a debaucliee,

He had no home, no faith, no heresy,
No God, no truth, no law, no certitude
Where in this world is man so bold as he ?
376.
Some look for truth in creeds, and forms, and

rules
Some grope for doubts or dogmas in the schools
But from behind the 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 of asses, two great bulls between
375. L. N. A leshara' or antinomian Sufi.
376. C. L. N. A. I. Truth, hidden from theologians

and philosophers, is revealed to mystics. See Gulshan i
\ Bdz, p. 11.
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 earth. Mushte, " a hand-

ful ;" izdfat displaced by yd i tankir, Lumsden, ii. 269.
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 Love of mine

When 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/ îr^ ^^-/
î>L* U^3c>î etiJiy -.1
Ta •
^ ^Û^ oiJij
^ tj^> j^
380. C. L. N. A. I. Meanino-, '

the wine of life, or
existence, poured by the Deity into all beings at creation.'
See GuUhan i Bdz, p. 80.
381.
To drain the cup, to hover round the fair,
Can hypocritic arts with these compare ?
If all who love and drink are going wrong,
There's many a wight of heaven may well

despair
382.
'Tis wrong with gloomy thoughts your mirth

to drown,
To let griefs millstone weigh your spirits down

Since none can tell what is to be, 'tis best
With wine and love your heart's desires to
crown.
383.
'Tis well in reputation to abide,
'Tis shameful against heaven to rail and chide

Still, head had better ache with over drink,
Than be puffed up with Pharisaic pride
381. L. N. B. Note the plural nekudn formed

without the euphonic yd. Scan n^Mwdfi.
OMAR KHAYYAM. 257
TAT
^:>^ cJ^ GiXxw^ ^^ lA^ *-H^

^^y> Oy^\^ &^ &S' Job aS' Jb3 ji
TAr
tJ^^ jJt;** vjH^ ^^j^ &^=oK &3
382. C. L. N. A. B. I. J.
383. C. L. N. A. I. J. Compare Tartuffe, i. 6.
S
258^ THE QUATRAINS OF
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 self-conceit deliver me,
Sever from self, and occupy with Thee
This self is captive to earth's good and ill,
Make me beside myself, and set me free
386.
Behold the tricks this wheeling dome doth play,
And earth laid bare of old friends torn away

O live this present moment, which is thine,
Seek not a morrow, mourn not yesterday
384. N.
385. C. L. N. A. I. J. A mystic^s prayer.
'
OMAR KHAYYAl:
387.
Since all man's business in this world of woe
Is sorrow's pangs to feel, and grief to know,
Happy are they that never come at all,
And 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 find no key

They talk of you and me hehind the veil,
But, if that veil be lifted, where are we f
387. C. L. A. B. I. J. Compare the chorus in the
Oedipus Coloneus.
388, L. Fortune's buffets.
OMAR KHAYYAM. 261
^yf Jib &^ jjj Op-^ (jl jo^
'389. C. L. A. I. J. Meaning,We are part of the

" veil " of phenomena, which hides the Divine Noume-
non. If that be swept away what becomes
of us ?
390.
Love, for ever doth heaven's wheel design
To take away thy precious life, and mine
Sit we upon this turf, 'twill not be long
Ere turf shall grow upon my dust, and thine!
391.
When life has fled, and we rest in the tomb,
They'll place a pair of bricks to mark our tomb

And, a while after, mould our dust to bricks,
To furnish forth 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 its arches perched,
And thus she made complaint, "Coo Coo, Coo,

Coo!"
390. L. N. B.
391. L. N. A. I.
392. C. L. N. A. I. J. Mr. Binning found this

OMAR KHAYYAM. 263
yj^^< d^l^^4.
^X^ ^-'
j3 J ^ eJb (jU vb LfJo^'i
yJ ^ eJl^
J vXc^ (Jj^ ^j^ \S
n I
quatrain inscribed on the ruins of Persepolis.

Fitzgerald.
Coo (Aw) means '^
Where are they "
?
393.
We come and go, but for the gain, where is it ?
And spin life's woof, but for the warp, where 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 within that lip of thine!
Let not the cup's lip touch that lip of thine
Beshrew me, if I fail to drink his blood,
Tor who is he, to touch that Up of thine ?
395.
Such as I am, Thy power created me,

Thy care hath kept me for a century
Through all these years I make experiment,

If my sins or Thy mercy greater be.
J393. C. L. N. A. B. I. J. So Ecclesiastes, "There

is no remembrance of the wise, more than of the fool/''
" Smoke/' i.e. trace.

OMAR KHAYYAM. 265
(J^l^ (^lXj^ ~5* -;-^ Jr^ j-^
»J L_J jv>j^ -îL/o vJI->l>:> U->1 l5i
jj Ojj^ \1 ^;;JLS ^Jo &^=D oi
394. C. L. N. A. I. J. To a sweetheart.
395. C. L. N. A. I. J. God's long-suffering.
396.
*'
Take up thy cup and goblet, Love," I said,
"Haunt purling river bank, and grassy glade;

Eull many a moon-like form has heaven's
wbeel
Oft into cup, oft into goblet, made!"
397.
We buy new wine and old, our cups to fill,
And sell for two grains this world's good and

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 sinless day ?
If I do ill, do not requite with ill !
Evil for evil how can'st Thou repay ?
396. C. L. N. A. B. I. J.
397. L. N C. A. I. and J. give lines 1 and 2

differently.
OMAR KHAYYAM. 267
JU^ U^ "^ ^^ t/^ i^
r=iv
^ o-^ ^ ^ d^ ^ j\3 ^^
398. L.N. Lines 3 and 4 are paraphrased some
what freely.
399.
Bring forth that ruby gem of Badakhshan,

That heart's delight, that balm of Turkistdn
They say 'tis wrong for Musulmdns to drink,
But ah ! 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 of Thee, and Thou art mine,
And I am Thine, since I am lost in Thee !
401.
Man, like a ball, hither and thither goes,
As fate's resistless bat directs the blows;
But He, who gives thee up to this rude sport,
He knows what drives thee, yea, He knows, He

knows
399. C. L. N. A. I. J. Some MSS. read lahdlaH.

400. L. " In him we live and move, and have our
being."
401. C. L. A. I. J. Line 4 is in metre 22, con-
OMAE KHAYYA:\r. 269
^ ^ ^
j^ Jobj^ Js!>bj\ Jobji
sistiug of ten syllables, all long-. The ali/s after each

ddnad are treated as ordinary consonants. Bl., Prosody,
p. 10.
402.
O Thou who givest sight to emmet's eyes,

And strength to puny limhs of feehle flies,
To Thee we will ascribe Almighty power,

And not base unbecoming qualities.
403.
Let not base avarice enslave thy mind,
Nor vain ambition in its trammels bind
Be sharp as fire, 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 fish below !
402. L, An echo of the Asliarians' discussions on

the Divine attributes.
403. L. C. A. I. J.
404. C. L. N. A. B. I. J. For viai L. reads hahl(,

OMAR KHAYYAM. 271
probably a Sufi gloss. In line 4 scan mastiyy-6. Bl.,
Prosody, p. 11. Kalandars, bibulous Sufis. Fish, that

whereon the earth was said to rest.
405.
Priend ! trouble not yourself about your lot,
Let futile care and sorrow be forgot

Since this life's vesture crumbles into dust.
What matters stain of word or deed, or blot ?
406.
thou who hast done ill, and ill alone,
And thinkest to find mercy at the throne,
Hope not for mercy ! for good left undone
Cannot be done, nor evil done undone
407.
Count not to live beyond your sixtieth year,
To walk in jovial courses persevere ;
And 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. 273
1 *
:>^-3 j^jb &^ &a5o ^5C« î^ ji
23^\j c;^^ iyf 6::i^ ^:>' ^^,.^^13
Kliuir; ui)d is an auswcr to iS'u. 42U, which it> atti-ibuted

U Avict'iinu. 407. L. N. B.
T
408.
These heavens resemble an inverted cup,

Whereto the wise with awe keep gazing up
So stoops the bottle o'er his love, the cup,
Eeigning to kiss, and gives her blood to sup
409.
I sweep the tavern threshold with my hair,

Por both worlds' good and ill I take no care;
Should the two worlds roll to my house, like
balls,
When drunk, for one small coin I'd sell the

pair 1
410.
The drop wept for his severance from the sea,
Eut the sea smiled, for " I am all," said he,
" The Truth is all, nothing exists beside,
'i'hat one point circling apes plurality.*'
408. C. L. N. A. B. I. Blood, au emblem of hate.

41)9. L. N. B. In lines ^3 and 4 note Gui, huj/, and
jîi, scanned as trochee, monosyllable, and iambus
OMAR KHAYYAM. 275
h^<jS\ cjyj ^^j^J ^^^ <-^jj^
2:>IjL3^ (j^ j6L« j^j s-*^ r^

<—*^
&jl_i. C^l >>..) A^lisr.'* j-^ /^ Lf^
^1 . .
f' ....
iUi^ A>^^^=^ &liiu5o ^^^j\ CJJ
respectively. Bl.. Prosody, p. 12.
ilO. N. This is in Ramal metre. No. 50. Compare

Gvlshan i Hdz, line 710.
411.
Shall I still sigh for what I have not got,
Or try with cheerfulness to bear my lot ?
Fill lip my cup ! I know not if the breath
I now am drawing is my last, or not I
412.
Yield not to grief, though fortune prove unkind,

No call sad thoughts of parted friends to mind;
Devote thy heart to sugary lips, and wine,
Cast not thy precious life 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, or pitcher, or a cup, may be !
4-11. C. L. N. A. B. I. J. Some MSS. place this

quatrain under Uadif Ya.
412. L. N. B.
OMAR KHAYYAM. 277
iiXc :i\> jjlsXi J6^ ^5' , i.^W
413, N. " Imperial Caesar, dead, and turned to clay,

Mig-ht stop a hole to keep the wind away.
414.
Bulbuls, doting on roses, oft complain
How froward breezes rend their veils in twain
Sit 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 life's last page is read and turned, what
then ?
Suppose you live a hundred years of bliss.
Yea, and a hundred years besides, what then ?
416.
How is it that of all the leafy tribe.
Cypress and lily 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. So Moschus on the mallows.

415. C. L. N. A. I. J. Banda, see Vullers, p. 100.
416. L. N. Sa'di in the Gulistan, Book viii., gives

OMAR KHAYYAM. 27!'
Flo
ilSjS^^îj Ca^3 Jco

:>J\^ ^\^
another explanation of this expression. " Tongues, sta-

mens, and hands, branches."
417.
Cupbearer ! bring my wine-cup, let me grasp it

Bring that delicious darling, let me grasp it!
That pleasing chain which tangles in its coils
Wise men and fools together, let me grasp it I
418.
Alas ! my wasted life has gone to wrack !
What with forbidden meats, and lusts, alack !
And leaving undone what 'twas right to do,
And doing wrong, my face is very black
419.
I could repent of all, but of wine, never !
I could dispense with all, but with wine, never !
If so be I became a Musulman,
Could I abjure my Magian wine? no, never !
117. L. N. Bijjechand seems a plural of dignity.

418. C. L. N, A. I. JIardm, the predicate of lakniu.
These whimsical outbursts of self-reproach in the midst
OMAR KHAYYAM. 281
^.^ Oc^."^.^^^j _^^ iî

^ U^
of antinomian utterances are characteristic of Khayyam.

4iy. L. N. The Maofiaus sold wiue.
282 THE QUATEAINS
420.
We rest our hopes on Thy free grace alone,
Nor seek by merits for our sins to atone ;
Mercy drops where it lists, and estimates
111 done as undone, good undone as done.
421.
This is the form Thou gavest me of old,
Wherein Thou workest marvels manifold

Can I aspire to be a better man,
Or other than I issued from Thy mould ?
422.
Lord ! to Thee all creatures worship pay,
To Thee both small and great for ever pray.
Thou takest woe away, and givest weal,
Give then, or, if it please Thee, take away !
420. L. N. A. I. This quatrain is also ascribed to
the celebrated philosopher Avicenna. See No. 40G.

421. C. L. N. A. I. This is a variation of No. 221.
OMAR KHAYYAM. 283
FT
^^^^j U J^>|^ ^^ ^^ c:^ A •'..A J
^0.^
J uU^ uî?=^ 6^^ y ^j ^
422. L. ^ca,nbandagi{a,om\ii{x\gfatha\ieioYete.
Vullers, p. 197.
423. ^
With going to and fro in this sad vale
Thou art grown double, and thy credit stale,
Thy nails are thickened like a horse's hoof,
Thy beard is ragged as an ass's tail.
424
unenlightened race of humankind,
Ye are a nothing, built on empty wind !
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 'tis spring, and roses are in bloom,
To loose me from my promise, O consent
423. C. L. A. I. J. A description of old age.
424. C. L. A. I. J. The technical name for existence
between two non-existences is Talcwin. Bl. Ain i

OMAR KHAYYAM. 285
^•V-i-J ^5 fo'^^T^ M^sVo \ d-s-CU
^&!> >sji> (J Wo j3 y :ij^ lJ^L^
Akbart, p. 198. Compare the term " fiunc starts,'
applied to Time by the Sehoohiieu.

43». C. L. A. I. J.
426. \
Vain study of philosophy eschew !
Rather let tangled curls attract your view
And shed the bottle's life-blood in your cup,
Or e'er death shed your blood, and feast on
you.
427.
O heart ! can'st thou the darksome riddle read,
Where wisest 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 air, and wind their lore
426. C. L. N. A. B. I. J. Bigorezi di, " better that

^^
you should eschew.
427. C. L. N. A. B. 1. J.
OMAR KHAYYAM. 287
^' ^J^-J' ^'^ C^ LT'j"^ j^
JJLi c5\ 0^^\ &'JJis^

jj^ Cill=^ j^
i'lS. C. L. N. A. B. I. J. So Ecclesiasles, " I gave

my heart to know wisdom .... and perceived that this
also is vanity.^'
288 THE QUATPwAINS OF
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 I am wont a wine-hibber to be,
Why should the people rail and chide at me ?

Would that all evil actions made men drunk,
For then no sober people should I see
431.
Child of four elements and sevenfold heaven.

Who fume and sweat because of these eleven,
Drink! I have told you seventy times and
seven,
Once gone, nor hell will send you back, nor

heaven.
429. C. L. N. A. I. J. Die to self, to live in God,

your true self. See Max Miiller, Hibbert Lecturer,
p. a75.
OMAR KHAYYAM. 289
O r^
^L >.. t .x ) wO {^\ MJ^ y>' J:> Lfl
l/^ J J^ ^^^ &^=6i c5^
430. C. N. A. I. J.
431. C. L. N. A. I. J.
\
432.
With many a snare Thou dost beset my way,

And threatenest, if I fall therein, to slay
Thy rule resistless sways the world, yet Thou

Imputest sin, when I do but obey
433.
To Thee, whose essence baffles human thought,

Our sins and righteous deeds alike seem naught
May Thy 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
432. B. N. Allah is the Fd'il i hakiki, the only
real agent, according' to the Sufi view. HuJoni tu kmii,

" Thou givest thy order," Should we read hukme?
433. L. N.
OMAR KHAYYAM. 291
Lf^y J^^ ltI^ ?ir^ U^J^
434). N. N. takes faJcUd in the sense of " authonty/-*

but I think it alludes to Koran, xxix. 64. See Gulshan
I Bdz, p. 50.
\
435.
O wheel of heaven, you thwart my heart's
desire,
And rend to shreds my scanty joy's attire,
The water that I drink you foul with earth,
And turn the very air I 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 to leave your starry home..
And dwell an alien on this earthy zone ?
437.
Ah, potter, stay thine hand ! with ruthless art
Put not to such base use man's mortal part!
See, thou art mangling on thy cruel wheel
Faridun's fingers, and Kai Khosrau's heart!
435. C. L. N. A. I.
436. C. L. ]Sr. B. A. I.
437. C. L. N. A. I. Faridun and Kai Khosrau were

OMAR KHAYYAM. 293
pro
^CiJlj^ &-ljk^ J:> 'j^ Lf\
L5y^ ClJ^ ^îii- >»^ J ^^

Frv
ancient kings of Persia. Kai Khosrau is usually identi-

fied with Cyrus.
294 THE QUATRAINS OF ^
438.
O rose ! all beauties' cliarms thou dost excel,
As wine excels the pearl within its shell
fortune ! thou dost ever show thyself

More strange, although I seem to know thee
well!
439.
From this world's kitchen crave not to obtain
Those dainties, seeming real, but really vain,

Which greedy 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 by night, or death, or fortune's might.
438. N. Mimdni, You resemble.

439. L. N. B.
440. N. Td bar nikashand " Let us abstain from
OMAR KHAYYAM. 295
ij^-^ ^V J*^ ^ J* ^j
Lf^ :y^ &^ ^ cjbj ^jj^
oppressing people, so that they may not heave a sigh,

saying, Lord."
441.
This soul of mine was once Thy cherished bride,
What caused Thee to divorce her from Thy side?

Thou didst not nse to treat her thus of yore,
Why 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 ecstacy,
"Who owns a sweetheart beauteous as the

moon,
Might wish his moments long as years to be!"
441. L. N.
442. C. N. A. I. J. In line 2, for basar some MSS.
read rawe and some rake.
OMAR KHAYYAM. 297
^^:*~^'
JJD j( V --^^^ '^ '^^
d\i Ji jl JU _jy, vx* ^^ 3^ ^"i

C53jJ (JJO/c^ ji Joî ^W^-^
^J^
JU U^ ^ _5
J^jilo ^ uU^jb
443. C. L. N. A. I. Compare the " sortes Fir-

giliancB." Line 4 is freely paraphrased. In line 4, scan
mahlyyo. Bl., Prosody, p. 1 1.
444.
Winter is past, and spring-tide has begun,

Soon will the pages of life's book be done !
Well saitli the sage, " Life is a poison rank,
And antidote, save grape-juice, there is none."
445.
Beloved, if thou a reverend Molla be.

Quit saintly show, and feigned austerity,
And quaff the wine that Murtaza purveys.
And sport with Houris 'neath some shady tree !
446.
Last night I dashed my cup against a stone.

In a mad drunken freak, as I must own,
And lo ! the cup cries out in agony,
"You too, like me, shall soon be overthrown."
444. C. L. N. A. I. J.
445. N. Note the chang-e from the imperative to the
aorist. In line 4 scan Muriazdsim, Murtaza (Ali) is

OMAR KHAYYAM. 299
c/^ j^ cir^^ jy^^ ,5 L^ J^ ^'
the celestial cupbearer.

446. 0. L, N. A. B. I. Sahoyly^ yoj i batni, joined
to the noun by euphonic or conjunctive yd.
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, as you empty came
You say, *'
I will not drink and peril life,"
But, drink or no, you must die all the same !
449.
Open the door ! entrance who procurest,
And guide the way, Thou of guides the surest I
Directors born of men shall not direct me,

Their counsel comes to naught, but Thou
endurest 1
447. N.
448. C. L. N. A. I. In line 2, scan dwardiyo.
OMAR KHAYYAM. 301
^j3 ûXJob
J ojI Îj ^L^ (jl^^
419. C. L. N. A. I. J. In line 4, scan fdmj/and,

dissolving the letter of prolongation, ?/d.
450.
In slandering and reviling you persist.
Calling me infidel and atheist
My 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 me a skin of wine, a crust of bread,
A pittance bare, a book of verse to read ;
With thee, love, to share my lowly roof,
I would not take the Sultan's realm instead !
450. C. L. N. A. I. In line 1, scan goyi-yaz^

Bl., Prosody, p. 10. The tashdid of muhirr is dropped.
451. L.N. TJawdyiy. The first y a is the conjunctive
OMAR KHAYYAM. 303
^ r^ ^^J r> ^> cir-
^13 (^.oj J Job Ju^ j^
ya (Vullers, the second,

p. 16), yd i tanhir.
452. N. B. Tange, the izufat is displaced by ya i
tankxr, according to Lurasden,
ii. 269. [Sed quare].
453.
Reason not of the five, nor of the four,
Be 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 wine they call Barat
The day my weariness is drowned in wine
Will seem to me 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 foes,
And crave no boon from friends like Hatim Tai !
453. N. C. L. A. I. J. give only the first line of
this. Five senses, four elements.

454. C. L. N. A. I. J. Yasin is the 64th, and
OMAR KHAYYAM. 305
(Joy Alilis^.'*^ U OJ^ H^ ^jjlj
Bardt the 9th, chapter of tlie Koran. Bard^, the " nio-ht
of power/'
455. C. L. N. A. I. J.
456.
Tliese ruby lips, and wine, and minstrel boys,

And lute, 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 all its woe

Your origin and end are both in earth,
But now you are above earth, not below !
458.
You know all secrets of this earthly sphere.
Why then remain a prey to empty fear ?

You cannot bend things to your will, but yet
Cheer up for the few moments you are here !
4-56. L. N. Ilashw, mere "stuffing," "leather or

prunello."
OMAR KHAYYAM. 307
,^W^ Cii^î^^ ^^ CDJ ^*S
l^CA
Cij^^
c/-^ ^^ U'^*-^ Ciri)^ LT*^^ lA^
457. C. L. N. A. I. J.
458. C. L. N. A. I. J. Scan chun loaliifujdij.

459.
Behold, where'er we turn our ravished eyes,
Sweet verdure springs, and crystal Kausars rise
And plains, once bare as hell, now 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 dictates two are principal.
Surpassing all your lore traditional
Better to fast than eat of every meat.
Better to live alone than mate with all
459. C. L. N. A. B. I. J.
100. N.
4G1. N. Iladis i nd goydyly. The unwritten
OMAR KHAYYAM. 309
*^ ^"Li^ ^ cu-J^ ^^ ^"ti?^ J^
revelations, or traditions, opposed to Qur'dn (Koran),

the " reading/' So sruti is opposed to smriti.
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 lute,
Can he from that same block a pipe obtain ?
463.
When dawn doth silver the dark firmament,
Why shrills the bird of dawning his lament ?
It is to show in dawn's bright looking-glass
How 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. 311
. ^1 r
lS^ Jj^ J'j' ^j> ^ ^^ ^ _p
^s y)\'«-A'c ^j-'S (J^5^ «!'^-^*->

jj
Fir
j^l-o
(j;_^ *-~^ (jh^ j iS^.t'^^^
sky as a molten looking-g-lass/'

4:6k C. L. N. A. I. J.
465.
Though you should sit in sage Aristo's room,
Or rival Caesar on 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 sense, true senselessness attain,
And the Etern Cupbearer's goblet drain
If not, true senselessness is not for you,
Not every fool true senselessness can gain
465. N. Jamliur, a name of Buzurjimihr, Wazir of

Nushirwan. Faghfur, the Chinese emperor. In Hne 1
scan Arintmou, dissolving the long %.

OMAR KHAYYAM. 313
466. C. N. L, A. I. J. Pay«, ''the treadle.'-'
467. L. N, Meaning-, the " truly mystical darkness

of ignorance.'' * See Gulshan i Bd2, p. 13.
468.
O Love ! before you pass death's portal through,
And potters make their jugs of me and you,

Pour from this jug some wine, of headache
void,
And fill your cup, and fill my goblet too !
469.
Love ! while yet you can, with tender art,
Lift sorrow's burden from your lover's heart
Your wealth of graces will not always last,
But slip 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 is none
there^
For those who thither empty-handed go !
468. C. L, N. A. I. J. Headache, in alhision to the

wine of Paradise, Koran, Ivi. 17.
4G9. C. L. N. A. I. J. Some MSS. read zmhdr for
OMAR KHAYYAM. 315
aû joUi (^--=^ cL^^siU/c (^r
ciyi> c-w^ l^SÛ lX^=0^j

\^\i \^^^ Ji Ou^ JO iolc^
zinkdr, either will scan.

470. L. N. Line 2 is in metre 4. Meaning-, " Work
while it is day.^'
471.
Who framed the lots of quick and dead but

Thou ?
Who turns the troublous wheel of heaven but
Thou?
Though we are sinful slaves, is it for Thee
To blame us ? Who created us but Thou?
472.
wine, most limpid, pure, and crystalline,
Would I could drench this silly frame of mine

With thee, that passers by might think
'twas thou,
And cry, "Whence comest thou, fair master
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 all you seem to be ?"
471. L. N. A. I.
472. L. N.
473. L. N. The technical name of quatrains like
OMAR KHAYYAM. 317
this is siiioal jawab, or ;/^/^mya'a^. Gladwin, Persian

Rhetoric, p. 40.
474.
If, like a ball, earth to my liouse were borne,

When drunk, I'd rate it at a barley-corn
Last night they offered me in pawn for wine.
But the rude vintner laughed that pledge to

scorn.
475.
Now in thick clouds Thy face Thou dost im-
merse,
And now display it in this universe
Thou the spectator, Thou the spectacle,
Sole to Thyself Thy glories dost rehearse,
476.
Better to make one soul rejoice with glee,
Than plant a desert with a colony ;
Eather one freeman bind with chains of love,

Than set a thousand prisoned captives free
474, C. L. N. A. I. J. Note the yas i tanldr in

'kuye,juyc, and girnyc.
475. C. L. N. A. I. J. Compare the Vulgate,
OMAR KHAYYAM. 319
f-vf-
P vo
" ludens in orhe terranun," and Galshan i lldz, p. 1 1.
476. L. N.
477.
thou who for thy pleasure dost impart

A pang of sorrow to thy fellow's heart,
Go ! 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 it like a libertine ;
Whoso acts thus will set his spirit free
From saintly airs like yours, and grief like
mine.
479.
So long as I possess two maunds of wine,

Bread of the flower of wheat, and mutton chine.
And you, O Tulip cheeks, to share my hut.
Not every Sultan's lot can vie with mine.
477. C. L. N. A. I. J.
478. C. L. N. A. B. I. J. Clm mane, " of one like
me.'" So in No. 170, (the note to which is wrong.)

OMAR KHAYYAM. 321
VV
o ^
j-^ &-^ (^b i^>j^ Jji5^ ^3U ^:i
•VA
(,JJ^:
Vullers, p. 254. Literally, ''

mustaches aud beard."
479. C. L. N. A. B. I.
480.
They call you wicked, if to fame you're known,
And an intriguer, if you live alone;
Trust me, though you wêre Khizer or Elias,
'Tis best to know none, and of none be known.
481.
Yes ! here am I with wine and feres again
I did repent, but, ah ! 'twas all in vain ;
Preach not to me of Noah and his flood,
But pour a flood of wine to drown my pain
482.
Eor union with my love I sigh in vain.
The pangs of absence I can scarce sustain,
My grief I dare not tell to any friend
trouble strange, sweet passion, bitter pain!
480. C. N. I.
4.81. C. L. N. A. I. J. Tdiiha i Nassuh, a repen-
lance not to be repented of. Nicolas. In hue 2, note the

OMAR KHAYYAM. 323
Pa|
L^y* lA?=" c^ îr^ S?^^ J^'«
Izdfat dropped after silent he.

482. N. These quatrains are called jirdkiya, and
are rare in Khayyam.
483.
'Tis dawn ! I hear the loud Muezzin's call,
And here am I before the vintner's hall
This is no time for piety. Be still
And drop your talk and airs devotional
484.
Angel of joyful foot ! the dawn is nigh ;
Pour wine, and lift 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 at revellers, I beg of thee,
For all thou keepest righteous company
But drink, for, drink or no, 'tis all the same,
If doomed to hell, no heaven thou'lt ever see.
483. C. L. N. A. I. J.
484. C. L. N. A. I. Tir and Dai, April and De-

tx'mber.
OMAR KHAYYAM. 325
^JLj ij\ J^^J^ ^ i^-'^ ^y^ (^^
Lf^ J^J^ uV^s;.'^ j^ j\ b
l5>^ î^ Jtb^ ^V

485. C. L. N. A. I. J. Koran, xvi. 38 :
" Some of
them there were, whom Allah guided, and there were

others doomed to err."
486.
I wish that Allah would rebuild these skies,
And earth, and that at once, before my eyes,
And either raze my name from off his roll,
Or else relieve my dire necessities !
487. .
Lord ! make thy bounty's cup for me to flow,
And bread unbegged for day by day bestow
Yea, with thy wine make me beside myself.
No more to feel the headache of my woe !
488.
Omar ! of burning heart, perchance to burn
In hell, and feed its bale-fires in thy turn.
Presume not to teach Allah clemency,
Eor who art thou to teach, or he to learn?
N. This rather
486. sins ag-ainst Horace's canon,
"Nee Deus intersit/'' &c,

487. C. L. N. A. I. J.
488. 0. L. N. A. I. J. The Persian preface states

OMAR KHAYYAM. 327
C5Jo.r^^^ (J^^S^ Ây^ (jbjî
iSJ^ UJL/*^ ^^_j?" j^ ^ '^ ^
Fav
Fa A
that, after his death, Omar appeared to his mother in a

dream, and repeated this quatrain to her. For the htst
line I am indebted to Mr. Fitzirerald.
489.
Cheer up ! your lot was settled yesterday
Heedless of all that you might do or say,
Without so much as " By your leave " they

fixed
Your lot for all the morrows yesterday !
490.
I never would have come, had I been asked,
I would as lief not go, if I were asked,
And, to be short, I would annihilate
All coming, being, going, were I asked
491.
Man is a cup, his soul the wine therein.
Flesh is 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. I. Predestination.
490. C. L. N. (in part) A. B. I. J. So the Eeclesiast,
" Therefore I hated hie/' &c.
OMAR KHAYYAM. 329
^^ /C*-X^
LiT**^ i*^vî -J
•J z-'
491. C. A. I. Note ?ne (for ww/) rhymiDg- with we ;

We is Turanian (Bl., Prosody, xvii.), and probably 7ne,
pronounced with the Imdla {ibid, p. v.), is the same.

492.
O skyey wheel, all base men you supply
With baths, mills, and canals that run not dry,
While good men have to pawn their goods
for bread
Pray, who would 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 my mood is sad, he brings me wine,

And that makes all the difference to me !
492. B. L, In line 3, I read nlh and for nViand,

which will not scan. Line 4 is slightly paraphrased.
493. C. L. A. I. J. Note the arrangement of the

OMAR KHAYYAM. 331
(jyj ^^^y» :i^ ^^ eJl^ 3^
a>^ d:)b :>^>

^^ Û ^j tj^
prepositions dar .... iJ^/rcV. Bl., Prosody, xiii.
494. C. L. A. I. A play on terms of Logic.

495.
Dame Fortune ! all your acts and deeds confess

That you are foul oppression's votaress
You cherish bad men, and annoy the good
Is this from dotage, or sheer foolishness ?
496.
You, who in carnal lusts your time employ,

Wearing your precious spirit with annoy,
Know that these things you set your heart
upon
Sooner or later must the soul destroy
497.
Hear from the spirit world this mystery

Creation is summed up, man, in thee
Angel and demon, man and beast art thou.
Yea, thou art all thou dost appear to be !
495. C. L. A. I. J. Mu'falcif, a devotee.

496. L. In line 4, L. writes arizuyl with two yas,
the second being reflexed under the first. Bl. (Prosody,
OMAR KIIAYVAM. 333
p. 12) approves this method. The second ya is the ya

?'
hatni, after conjunctive ya.
497. L. Man, the microcosm. Line 2 is ona

iyllable short. Should we read Suhhdne ^
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 me true
To get a drink I have to cringe and stoop,
And for my bread you make me beg and sue.
500.
No longer hug your grief and vain despair,
But in this unjust world be just and fair
And since the issue of the world is naught,
Think you are naught, and so shake off dull
care
498. L.
499. L. Ahruy, 'honour.'
OMAR KHAYYAM. 335
(Sj^ ^^S-
J
&>o\^ J^ J^V^
500. L. B. Ill line 3 scan ntsatlijasl.
s^ ^w
/
.^y-y'-^^,..j
:. X'i-
f^ to
Th to •
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