The Sufistic Quatrains of Omar Khayyam
Part 11
Jewry hath seen a thousand prophets die, Sinai a thousand Musas mount the sky; How many Cæsars Rome's proud forum crossed! 'Neath Kasra's dome how many monarchs lie!
121. L. J. Time is long and life short.
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.
122. L. Alluding to the golden stamens of the rose. I supply _tihi_ from the Cambridge MS.
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.
123. L.
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.
124. C. L. A. I. «The Truth» is a Sufi name for the Deity.
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,-- Come here but for a while, then pass away.
125. Bl. L. _Guzasht_, «It is all over with us.» Bl. «Golden tray,» the Sun.
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.
126. C. L. A. I. J. In line 4 _suwar_ is an Arabic plural used as a singular. Bl., Prosody, p. 5.
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.
127. L. In line 2 scan _neykiyash_.
128.
To lovers 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.
128. L. Probably Mystical.
129.
Full many a hill and vale I journeyed o'er; Yea, 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.
129. C. L. N. (in part) A. I. J.
130.
Wine-houses flourish through this thirst of mine, Loads of remorse weigh down this back of mine; Yet, if I sinned not, what would mercy do? Mercy depends upon these sins of mine.
130. C. Bl. L. A. I. J. Bl. quotes similar sentiments from Nizami and Hafiz. Mercy is God's highest attribute, and sin is required to call it forth.
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.
131. Bl. Meaning God is the _Fa'il i hakiki_, the only real Agent.
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.
132. N. _Kausar_, the river of wine in Paradise.
133.
See! from the world what profit have I gained? What fruitage of my life in hand retained? What use is Jamshid's goblet, once 'tis crushed? What pleasure's torch, when once its light has waned?
133. L. N. _Tarf bar bastan_,«to reap advantage.»
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.
134. C. L. N. A. B. I. J.
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.
135. L. B.
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.
136. C. L. N. A. B. I. J. The «_rinds_» loved a dark night. Bl.
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.
137. C. L. N. A. I. J. So Job, «Is it good unto thee that thou shouldest oppress, that thou shouldest despise the work of thine hands?»
138.
Be not beguiled by world's insidious wiles; O foolish ones, ye know her tricks and guiles; Your precious life-time cast not to the winds; Haste to seek wine, and court a sweetheart's smile.
138. N.
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!
139. C. L. N. A. B. I. _Kahraba_, «amber,» literally «attractor of straw.»
140.
When Allah yoked the courses 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?
140. C. L. N. A. I. J. Also ascribed to Afzul Kashi.
141.
Ah! 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 school!
141. N. So Hafiz, «If that Turki maid of Shiraz,» etc.
142.
Whilom, ere youth's conceit had waned, methought Answers to all life's problems I had wrought; But now, grown old and wise, too late I see My life is spent, and all my lore is naught.
142. N. C. A. and I. give another version of this.
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.
143. C. L. N A. I. In line 2, note the arrangement of the prepositions. There is a proverb, «The Devil lives in Mecca and Medinah.»
144.
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.»
144. L. N. _Sahl_, of «no account.»
145.
He brought me hither, and I felt surprise, From life I gather but a dark surmise, I go against my will;--thus, why I come, Why live, why go, are all dark mysteries.
145. C. L. N. A.
146.
When I recall my grievous sins to mind, Fire 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?
146. L. N. In line 2, _az sar guzarad_ means «drops from the eyes,» and in line 4, «remits the penalty.» This change of meaning is called _Tajnis_.
147.
They at whose lore the whole world stands amazed, Whose high thoughts, like Borak, to heaven are raised, Strive to know Thee in vain, and like heaven's wheel Their heads are turning, and their brains are dazed.
147. C. L. N. A. Borak, or Burak, the steed on which Muhammad made his famous nocturnal ascent to heaven.
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,-- For that sole cause was drink declared a vice.
148. L. N. Nicolas says this refers to an event which occurred to Hamzah, a relation of Muhammad.
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, For save the cup, what single joy is left?
149. L. N. B.
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.
150. N.
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.
151. C. L. N. A. I.
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 none e'er escapes, To bring us news of the poor pilgrims there.
152. C. L. N. A. I.
153.
'Tis passing strange, those titled noblemen Find 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.
153. C. L. N. A. I.
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.
154. C. L. N. A. I. Vullers, Section 207.
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.
155. C. L. N. A. I.
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.
156. N. So Job, «Ye are the people, and wisdom shall die with you.» Probably addressed to the 'Ulama.
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.
157. C. L. N. A. J. Hafiz (Ode V.) speaks of the blue robes of certain Dervishes as a mark of hypocrisy.
158.
Why toil ye to ensure 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.
158. C. L. N. A. I.
159.
Till the Friend 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?
159. C. L. N. A. I. Meaning, man is powerless to mend his ways without Divine grace.
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.
160. C. L. N. A. I. J.
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.
161. N.
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.
162. L. N. C. A. and I. split this into two. In line 1 note _izafat_ dropped after silent _he_.
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.
163. C. L. N. A. I.
164.
Wine's power is 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.
164. C. N. A. I. J.
165.
Needs must the tavern-hunter bathe in wine, For 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.
165. C. L. N. A. B. I. In line 3 scan _masturiyi_ dissolving the letter of prolongation _ya_.
166.
I 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!
166. C. L. N. A. I. _Rozgare_, «some time.» In line 3 note the _madd_ of _An_ dropped. Bl., Prosody, p. 11.
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.
167. L. N.
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.
168. C. L. N. A.
169.
What adds my service to Thy majesty? Or how can sin of mine dishonour Thee? O pardon, then, and punish not, I know Thou'rt slow to wrath, and prone to clemency.
169. C. L. N. A. 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!
170. L. N. I follow Nicolas in taking _mani_ as a 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.
171. C. L. N. A. I. Lyttleton expresses a similar sentiment.
172.
For 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!
172. C. L. N. A. B. I. J. Note the conjunctive pronoun separated from its noun.
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.
173. C. L. N. A. I.
174.
To-day how sweetly breathes the temperate air, The rains have newly laved the parched parterre; And Bulbuls cry in notes of ecstasy, «Thou too, O pallid rose, our wine must share!»
174. L. N. B.
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!
175. C. L. N. A. B. I. J. Note the old form of the imperative.
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.
176. C. L. N. A. B. I. J. 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?
177. C. L. N. A. I. J.
178.
Ah! wine lends wings to many a weary wight, And beauty spots to ladies' faces bright; All Ramazan I have not drunk a drop, Thrice welcome, then, O Bairam's blessed night!
178. Bairam, the feast on the 1st Shawwal, after Ramazan. In line 2 _Khirad_ seems wrong, the rhyme would suggest _Kharo_?
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?
179. C. L. N. A. I. Note _tashdid_ of _durr_ dropped.
180.
To prayer and fasting when my heart 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.
180. C. L. N. A. I. In line 2 scan _Kulliyam_. In line 4 note _izafat_ dropped after silent _he_.
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.
181. C. L. N. A. I. Line 4 alludes to reabsorption in the Divine essence. Note _juzwiyam_, and _tashdid_ of _kull_ dropped.
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.
182. L. N. B. Line 3 is in metre 17.
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.
183. C. L. N. A. I. J. In line 2 scan _payi_. Being, _i.e._, the Deity, the only real existence, and Not-being, the nonentity in which His attributes are reflected.
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!
184. C. L. N. A. I.
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.
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!
186. C. L. N. A. I.
187.
Oft doth my soul her prisoned state bemoan, Her earth-born co-mate she would fain disown, And quit, did not the stirrup of the law Upbear her foot from dashing on the stone.
187. N. Meaning, «I would make away with myself, were it not for the Almighty's canon 'gainst self-slaughter.»
188.
The moon of Ramazan is risen, see! Alas, our wine must henceforth banished be; Well! on Sha'ban's last day I'll drink enough To keep me drunk till Bairam's jubilee.
188. C. L. N. A. I. Note _wa_ omitted in 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!
189. N.
190.
What sage the eternal tangle e'er unravelled, Or one short step beyond his nature travelled? From pupils to the masters turn your eyes, And see, each mother's son alike is gravelled.
190. C. L. N. A. B. I. In line 1 note _ra_ put after the genitive, following its noun. _'Ijz._ ... «impotence is in the hand of each.» «Beyond his nature,» _i.e._, beyond the limit of his own thought.
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.
191. C. L. N. A. B. I. The skies have their allotted term like you, yet do not distress themselves.
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.
192. C. L. N. A. I. So Job, «The thunder of his power who can understand?»
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, 'twill all be well.
193. C. L. N. A. I. J. _Juzi_, (?) _juz az_.
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.
194. C. L. N. A. B. I. Muhammad said, «My 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?
195. C. L. N. A. B. I. A hit at the casuistry on the subject of wine.
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.
196. C. N. A. I. A triple divorce is irrevocable. Koran, ii. 230.
197.
True I drink wine, like every man of sense, For I know Allah will not take offence; Before time was, He knew that I should drink, And who am I to thwart His prescience?
197. C. L. N. A. B. I.
198.
Rich men, who take to drink, the world defy With shameless riot, and as beggars die; Place in my ruby pipe some emerald hemp, 'Twill do as well to blind care's serpent eye.
198. C. L. N. A. I. Scan _af'ayi_. The emerald is supposed to have the virtue of blinding serpents.
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.
199. C. L. N, A. I. _Shame chand_ Vullers (p. 253) takes this _ya_ to be _ya i tankir_; and Lumsden (ii. 269) says the presence of this letter, between a noun and its attribute, dispenses with the _izafat_ (?). But why not add the _izafat_, and scan _Shamiyi_?
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.
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 'twere at 'Isa's breath the plants revive, While clouds brim o'er, like tearful eyes, with showers.
201. C. L. N. A. B. I. Musa and 'Isa are often written without the _alif i maksur_. Bl., Prosody 3.
202.
O 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.
202. N.
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!
203. C. L. N. A. B. I. In line 1 some MSS. reads _bakhak_. _Didayi garm_, «eyes of anguish.» Scan _garm atishi_ (_Alif i wasl_).
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.
204. N.
205.
O comrades dear, when hither ye repair In times to come, communion sweet to share, While the cupbearer pours your old Magh wine, Call poor Khayyam to mind, and breathe a prayer.
205. L. N. B. _Mayi_. The second _ya_ is the _ya i batni_.
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.
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.
207. C. L. N. A. I. In line 2 note _izafat_ dropped after silent _he_, _Kam az Khude_, «one less than yourself.» Vullers, p. 254.
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?
208. C. L. N. A. B. I.
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.
209. C. L. N. A. I. J. _Fisanaye, ya i tankir_.
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 wind's disgrace.
210. L. B.
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.