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4956558 Omar Khayyam Rubaiyat

4956558 Omar Khayyam Rubaiyat

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Rubaiyat of Omar Khayyam

Rendered into English Verse by Edward Fitzgerald A Penn State Electronic Classics Series Publication

Rubaiyat of Omar Khayyam Rendered into English Verse by Edward Fitzgerald is a publication of the

Pennsylvania State University. This Portable Document file is furnished free and without any charge of any kind. Any person using this document file, for any purpose, and in any way does so at his or her own risk. Neither the Pennsylvania State University nor Jim Manis, Faculty Editor, nor anyone associated with the Pennsylvania State University assumes any responsibility for the material contained within the document or for the file as an electronic transmission, in any way.
Rubaiyat of Omar Khayyam Rendered into English Verse by Edward Fitzgerald, the Pennsylvania State

University, Electronic Classics Series, Jim Manis, Faculty Editor, Hazleton, PA 18201-1291 is a Portable Document File produced as part of an ongoing student publication project to bring classical works of literature, in English, to free and easy access of those wishing to make use of them. Cover Design: Jim Manis Copyright © 2000 The Pennsylvania State University

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Contents
Rubaiyat of Omar Khayyam ..........................................................................4 Introduction .....................................................................................................4 First Edition ..................................................................................................14 KUZA—NAMA. (“Book of Pots”)...............................................................24 Fifth Edition ..................................................................................................27 Notes ...............................................................................................................44

Rubaiyat of Omar Khayyam Rubaiyat of Omar Khayyam ing, as quoted in the Calcutta Review, No. 59, from Mirkhond’s History of the Assassins. Rendered into English Verse by Edward Fitzgerald “‘One of the greatest of the wise men of Khorassan was the Imam Mowaffak of Naishapur, a man highly honored and Introduction reverenced,—may God rejoice his soul; his illustrious years exceeded eighty-five, and it was the universal belief that every Omar Khayyam, boy who read the Koran or studied the traditions in his presThe Astronomer-Poet of Persia. ence, would assuredly attain to honor and happiness. For this cause did my father send me from Tus to Naishapur with OMAR KHAYYAM WAS BORN at Naishapur in Khorassan in the Abd-us-samad, the doctor of law, that I might employ mylatter half of our Eleventh, and died within the First Quarter self in study and learning under the guidance of that illustriof our Twelfth Century. The Slender Story of his Life is curi- ous teacher. Towards me he ever turned an eye of favor and ously twined about that of two other very considerable Fig- kindness, and as his pupil I felt for him extreme affection and ures in their Time and Country: one of whom tells the Story devotion, so that I passed four years in his service. When I of all Three. This was Nizam ul Mulk, Vizier to Alp Arslan first came there, I found two other pupils of mine own age the Son, and Malik Shah the Grandson, of Toghrul Beg the newly arrived, Hakim Omar Khayyam, and the ill-fated Ben Tartar, who had wrested Persia from the feeble Successor of Sabbah. Both were endowed with sharpness of wit and the Mahmud the Great, and founded that Seljukian Dynasty highest natural powers; and we three formed a close friendwhich finally roused Europe into the Crusades. This Nizam ship together. When the Imam rose from his lectures, they ul Mulk, in his Wasiyat—or Testament—which he wrote and used to join me, and we repeated to each other the lessons we left as a Memorial for future Statesmen—relates the follow- had heard. Now Omar was a native of Naishapur, while Hasan 4

Rubaiyat of Omar Khayyam Ben Sabbah’s father was one Ali, a man of austere life and pracfailing in a base attempt to supplant his benefactor, he was tise, but heretical in his creed and doctrine. One day Hasan disgraced and fell. After many mishaps and wanderings, Hasan said to me and to Khayyam, “It is a universal belief that the became the head of the Persian sect of the Ismailians,—a party pupils of the Imam Mowaffak will attain to fortune. Now, of fanatics who had long murmured in obscurity, but rose to even if we all do not attain thereto, without doubt one of us an evil eminence under the guidance of his strong and evil will; what then shall be our mutual pledge and bond?” We will. In A.D. 1090, he seized the castle of Alamut, in the answered, “Be it what you please.” “Well,” he said, “let us make province of Rudbar, which lies in the mountainous tract south a vow, that to whomsoever this fortune falls, he shall share it of the Caspian Sea; and it was from this mountain home he equally with the rest, and reserve no pre-eminence for himself.” obtained that evil celebrity among the Crusaders as the Old “Be it so,” we both replied, and on those terms we mutually pledged our words. Years rolled on, and I went from Khorassan to Transoxiana, and wandered to Ghazni and Cabul; and when I returned, I was invested with office, and rose to be administrator of affairs during the Sultanate of Sultan Alp Arslan.’ “He goes on to state, that years passed by, and both his old school-friends found him out, and came and claimed a share in his good fortune, according to the school-day vow. The Vizier was generous and kept his word. Hasan demanded a place in the government, which the Sultan granted at the Vizier’s request; but discontented with a gradual rise, he plunged into the maze of intrigue of an oriental court, and, 5 Man of the Mountains, and spread terror through the Mohammedan world; and it is yet disputed where the word Assassin, which they have left in the language of modern Europe as their dark memorial, is derived from the hashish, or opiate of hemp-leaves (the Indian bhang), with which they maddened themselves to the sullen pitch of oriental desperation, or from the name of the founder of the dynasty, whom we have seen in his quiet collegiate days, at Naishapur. One of the countless victims of the Assassin’s dagger was Nizam ul Mulk himself, the old school-boy friend.* *Some of Omar’s Rubaiyat warn us of the danger of Greatness, the instability of Fortune, and while advocating Char

etc. and pray for your long life and prosperity. The shears of Fate have cut the tent ropes of his life. “His Takhallus or poetical name (Khayyam) signifies a Tent“At Naishapur thus lived and died Omar Khayyam. “When Nizam-ul-Mulk was in the Agony (of Death) he said.’ Assar. and especially in Astronomy. thus we have Attar. but granted him a yearly lately republished and translated an Arabic Treatise of his on pension of 1200 mithkals of gold from the treasury of Algebra. ‘The greatest boon you can the result was the Jalali era (so called from Jalal-ud-din. and he is said to have at one time exercised that trade. perhaps before Nizam-ul-Mulk’s generosity raised him to independence. Naishapur. and obtained great praise for his proficiency in science. who stitched the tents of science. Omar was one of the eight learned men employed to do it.’ He is also the author of some astrozier tells us. xxviii. recommending us to be too intimate with none. shadow of your fortune.’ etc.Rubaiyat of Omar Khayyam “Omar Khayyam also came to the Vizier to claim his share.’ adds the Vizier.’ The Vithe Gregorian style.* Omar himself alludes to his name in the following whimsical lines:— “‘Khayyam. ‘busied. ‘a druggist. Attar makes Nizam-ul-Mulk use the very words of his friend Omar [Rub.. to spread wide the advantages of ‘which surpasses the Julian. Has fallen in grief ’s furnace and been suddenly burned. Fletchers. Many Persian poets similarly derive their names from their occupations.’” 6 maker. and approaches the accuracy of Science. ‘is to let me live in a corner under the of the king’s names)—’a computation of time. and the Sultan showered favors upon him.’ and the French have his refusal. Millers. Archers.’ he said. ‘in winning knowledge of every kind. may simply retain the Surname of an hereditary calling.’ says Gibbon. one confer on me. ‘Oh God! I am passing away in the hand of the wind. he came to Merv. entitled ‘Ziji-Malikshahi. wherein he attained to a very high pre-eminence.]. ‘an oil presser. ity to all Men. And the broker of Hope has sold him for nothing!’ *Though all these. like our Smiths. . Under the Sultanate of Malik Shah.’ “When the Malik Shah determined to reform the calendar. he pressed him no further. that when he found Omar was really sincere in nomical tables. but not to ask for title or office.

1123). vers la Fin du premier et le Commencement du second Siecle. by saying. “Oreo’s last request was for me to return.*— sisted in being so opposed to those in the Koran: “No Man “‘It is written in the chronicles of the ancients that this King knows where he shall die.”—This story of Omar reminds me of the Wise. 517 (A.D. I afterwards found the same question had been put to Mr. and lo! it was just *”Philosophe Musulman qui a vecu en Odeur de Saintete dans sa Religion. and outside a garden. and indeed more proper answer. it is told in the anonymous preface boughs over the garden wall. but I knew that his were no idle words.” no part of which. but he gave a different. it has been printed his tomb. I went to his final resting-place. Khwajah Nizami of Samarcand. 374). under Khiam. I hesitated not a moment to tell him ‘Stepney’. conBibliotheque.’ I wondered at the words he spake. and dropped their flowers upon which is sometimes prefixed to his poems. and one day he said to me.”’” in the Persian in the Appendix to Hyde’s Veterum Persarum Religio. in a garden. Omar Khayyam. according to D’Herbelot.Rubaiyat of Omar Khayyam “We have only one more anecdote to give of his Life. ‘No man who used the sea could say where he should be buried. When he saw he could not obtain that promise. Omar Khayyam.** Years after. when I chanced to revisit Naishapur. ‘My tomb shall be in a spot where the north wind may scatter roses over it. Forster by a man on shore. p. and D’Herbelot alludes to it in his **The Rashness of the Words.” can apply to our Khayyam. died at Naishapur in the year of another so naturally—and when one remembers how wide of the Hegira.’” . who was one of his pupils. As strange a question as this was. and trees laden with fruit stretched their that relates to the close. he asked the name of my Marai (burying-place). 499. 7 told by Captain Cook—not by Doctor Hawkworth—in his Second Voyage (i. except the “Philosophe. relates the following story: “I often used to hold conversations with my teacher. and then ‘Stepney Marai no Toote’ was echoed through an hundred mouths at once. I was made to repeat it several times over till they could pronounce it. When leaving Ulietea. so that the stone was hidden under them.— of his humble mark the noble sailor aimed—so pathetically the very paragon of his age. in science he was unrivaled. the parish in which I live when in London.

has never been popular in his own Country. He is said to have been especially hated and dreaded by the Sufis. who are (with the exception of Firdausi) the most considerable in Persia. preferring rather to soothe the Soul through However. The writer of it. and whose Faith amounts to little more than his own. in spite of all the acquisitions of Arms and Science. the most of it. a People quite as quick of Doubt as of Belief. Though the Sultan “shower’d Favors upon him. indeed. although it failed to answer the Questions in which he. was most vitally interested. however. Omar as before said. borrowed largely. none at the . however. was reminded. are so rare in the East as scarce to have reacht Westward at all. and this World and the Next. he says. and delighting in a cloudy composition of both. I believe. that his Worldly Ambition was regarded askance in his own Time and Country. and therefore has been but scantily transmitted abroad. on reading in India this story of Omar’s of a poetical expression. and any World but This. but turning it to a mystical Use more convenient to Themselves and the People they addressed. in which he must have taken great delight. whose Practise he ridiculed. Their Poets. a but Destiny. as keen of Bodily sense as of Intellectual. For whatever Reason. including Hafiz. and he very likely takes a humorous or perverse pleasure in exalting the gratification of Sense above that of the Intellect. Omar was too honest of Heart as well of Head for this.” Omar’s than to perplex it with vain disquietude after what they might Epicurean Audacity of Thought and Speech caused him to be be. to return to Omar. It has been seen. that might serve indifferently for eiGrave. in common with all men. The MSS. he set about making wish religiously fulfilled for him to the present day. I Having failed (however mistakenly) of finding any Providence think Thorwaldsen desired to have roses grow over him. There is no copy at the India House. buried in grass and weeds. Archimedes’ Tomb at Syracuse. when stript of the Mysticism and formal recognition of Islamism under which Omar would not hide. in which they could float luxuriously between 8 not exorbitant. of his Poems. on the wings view. of Cicero’s Account of finding ther. of Omar’s material.Rubaiyat of Omar Khayyam Thus far—without fear of Trespass—from the Calcutta ReHeaven and Earth. the Senses into Acquiescence with Things as he saw them. mutilated beyond the average Casualties of Oriental Transcription.

though swelled The Bodleian Quatrain pleads Pantheism by way of Justifito that by all kinds of Repetition and Corruption. who art Thou to teach. “we have met with a Copy of a very rare Edition.” . strong. or foolish. Devotion to it. who justly revolted from their Country’s false Religion. So Von cation. in which Omar’s mother asked about his future fate. and He to learn?” a Copy). both as to natural Temper and Genius. and Hearts passionate for Truth and Justice. We know but of one in En“O Thou who burn’st in Heart for those who burn gland: No. Both indeed were men of subtle. supposed (says a Notice prefixed to the MS. the Calcutta with one of Expostulation.) to have arisen from a Dream. 9 *”Since this paper was written” (adds the Reviewer in a note). and cultivated Intellect. written In Hell. at double that “If I myself upon a looser Creed number. It may be rendered thus:— Let this one thing for my Atonement plead: That One for Two I never did misread.” The Reviewer. at the Bodleian. concludes his Review by comparing him with Lucretius. of the Oxford and Calcutta MSS. Have loosely strung the Jewel of Good deed. the Oxford with one of Apology. seem to do their Work under a sort of Protest. with an Appendix containing 54 others not found in some MSS. at Shiraz. fine Imagination. each beginning with a Tetrastich (whether genuine or not). God!’ in the Asiatic Society’s Library at Calcutta (of which we have Why. 140 of the Ouseley MSS. Sprenger catalogues the Lucknow MS. This contains but 158 Rubaiyat. and false. 1460. too.* to whom I owe the Particulars of Omar’s Life. Hammer speaks of his Copy as containing about 200. and as acted upon by the Circumstances in which he lived. taken out of its alphabetical order. One How long be crying. contains (and yet incomplete) 516. but who fell short of replacing what they *Professor Cowell. ‘Mercy on them. printed at Calcutta in 1836.* The Scribes. while Dr. A.Rubaiyat of Omar Khayyam Bibliotheque Nationale of Paris. whose fires thyself shall feed in turn. This contains 438 Tetrastichs.D.

with such material as Epicurus furnished. Omar. who. more desperate. the Result is sad enough: saddest perhaps when most ostentatiously merry: more apt to move Sorrow than Anger toward the old Tentmaker. and acting by a Law that implied no Legislator. and. the Rubaiyat folchanical drama of the Universe which he was part Actor in. sat down to contemplate the meAs usual with such kind of Oriental Verse. after vainly endeavoring to unshackle his Steps from Destiny. rean severity of Attitude. with perhaps a less than equal proportion of the “Drink and make-merry. had yet made a Law to themselves. only diverted himself with speculative problems of Deity. or more careless of any so complicated System as resulted in nothing but hopeless Necessity. easier to start than to run down. with no better Rev. Matter and Spirit. these Tetrastichs are elation to guide them. and other such questions.Rubaiyat of Omar Khayyam subverted by such better Hope as others. pretending sensual pleasure. and to catch some authentic Glimpse of to-morrow. Destiny. of four Lines of equal. missing an Arabic Guttural. fell back upon to-day (which has outlasted so many To-morrows!) as the only Ground he had got to stand upon. Good and Evil. but oftener (as here imitated) the third line a blank. Somewhat as in the Greek Alcaic.” which (genuine or not) recurs over-frequently in the Original. Either way. sometimes all satisfied himself with the theory of a vast machine fortuitously rhyming. consisting each Lucretius indeed. though varied. Those here selected are strung of the Roman Theater) discolored with the lurid reflex of the Curtain suspended between the Spectator and the Sun. where the penultimate line and so composing himself into a Stoical rather than Epicuseems to lift and suspend the Wave that falls over in the last. low one another according to Alphabetic Rhyme—a strange himself and all about him (as in his own sublime description succession of Grave and Gay. The original 10 into something of an Eclogue. . flung his own Genius and Learning with a bitter or humorous jest into the general Ruin which their insufficient glimpses only served to reveal. and the pursuit of which becomes a very weary sport at last! With regard to the present Translation. Prosody. as the serious purpose of Life. however momentarily slipping from under his Feet.Rubaiyat (as. more musically called) are independent Stanzas. constructed.

For here we see that. comprising 464 Rubaiyat. Monsieur Nicolas.* indeed that one is tempted to think that he was indoctrinated by the Sufi with whom he read the Poems. literature. given in his Notes. in short. was which Omar used.) Indeed I and instructed me in others. &c. in which he argues from the WHILE THE SECOND Edition of this version of Omar was pre. Wine-bearer. informed me. and a Sufi to enroll him in his own as of Mons.: so carefully Interpretation of his meaning as Mons. Wine-bearer. “hurlemens. the veritable Juice of the Grape it Hafiz is supposed to do. a very careful and very good Edition of the Text.) A Persian would naturally wish to vindicate a distinago. from a lithoAnd if more were needed to disprove Mons. ii. Nicolas’ Theory on the other. &c. Nicolas’ if he could. that he would gladly have adopted any such carefully annotates “Dieu. guished Countryman. (Note to Rub.. whenever Wine. but (says Mons.Poems themselves. published Poet’s Life. whatever were the Wine shadowing the Deity under the figure of Wine. 13-14 of his Preface. Nicolas. up in direct contradiction to the Interpretation of the Poems Mons. Nicolas nius so much. Nicolas’ Theory. as that Hafiz drank and sang. graph copy at Teheran. as well as from what records remain of the paring. formed as it was friends. does not consider Omar to be the mahardly knew poor Omar was so far gone till his Apologist terial Epicurean that I have literally taken him for. with transthere is the Biographical Notice which he himself has drawn lation and notes of his own.Rubaiyat of Omar Khayyam [From the Third Edition. He admired Omar’s Geoccur in the Text—which is often enough—Mons. Nicolas) in order to excite himself to more than a dozen years ago when Omar was first shown me that pitch of Devotion which others reached by cries and by one to whom I am indebted for all I know of Oriental. a Sufi Poet like Hafiz and the rest.. whose Edition has reminded me of several things.” &c. (See pp. not only when carousing with his I cannot see reason to alter my opinion. appears by his Paper in the Calcutta Review already so largely quoted. and very much of other. 11 . * Perhaps would have edited the Poems himself some years p. He may now as little approve of my Version on one side. French Consul at Resht.” And yet. 8.] That he could not.” “La Divinite. but a Mystic.

Rubaiyat of Omar Khayyam sect. but still which probably the very original Irreligion of Thinking men from the reader cannot but refer to “La Divinite. Von Hammer (according to sia— “Quant aux termes de tendresse qui commencent ce quaSprenger’s Oriental Catalogue) speaks of Omar as “a Freetrain. Nicolas to show that the dead clay to be filled with— “La Divinite. “bizarres” and “trop Orientales” allusions and images— “d’une Materialism. d’une sensualite of the Bodleian MS. how wash the Body with it when dead? Why make cups of What historical Authority has Mons.. they are not quoted without “rougissant” even by laymen in Perposed to divide the world. 12 . written a note to something of the same effect on the fly-leaf et a la singularite des images trop orientales.”* No doubt also the first. for instance. he would not pretend to any inconsistent severity of morals. nor to Epicurus before him. Sir W. Nicolas himself is puzzled by some des Soufis”? (Preface.” by some sucOmar gave himself up “avec passion a l’etude de la philosophie ceeding Mystic? Mons. p. nos lecteurs. tues maintenant a 1’etrangete des expressions si souvent emwhile holding much of their Doctrine. were not peculiar to the Sufi. however clear the under shadow of one of the Two and Seventy Religions sup. and very likely to be the spontaneous growth of a Philosopher living in an Age of social and political barbarism. convenances” do not permit him to translate. discutee par les moullahs musulmans. n’auront pas de peine a se persuader qu’il s’agit de la Divinite. Necessity. which already comprises all the chief Poets of Persia. * A note to Quatrain 234 admits that. Were the Wine spiritual.” able unless literally.mystical meaning of such Images must be to Europeans.) The Doctrines of Pantheism. xiii. but many more as unaccountleur compatriote a 1’egard des choses spirituelles. et meme par beaucoup de No doubt many of these Quatrains seem unaccountable laiques.” perhaps because. comme tant d’autres dans ce recueil. And in two Rubaiyat of Mons. habithinker. Ouseley has ployees par Kheyam pour rendre ses pensees sur l’amour divin. qui rougissent veritablement d’une pareille licence de unless mystically interpreted. &c. sensualite quelquefois revoltante” indeed—which “les nor to Lucretius before them. and a great opponent of Sufism. bien que cette conviction soit vivement own Edition Suf and Sufi are both disparagingly named. Nicolas’ quelquefois revoltante.

A. as frankly before us as if we were really at Table with him. the Sufi. and into whose Universe one expects unconsciously to merge after Death. at best. especially distinguishes Omar (I cannot help calling him by his—no. but identified with. the Man in Allegory and Abstraction. I observed that very few of the more mystical hazardous. as much self-sacrifice as this of the Sufi. is Sensual Matter as well as Spirit. Attar. if not to the Devotee himself. and the burden of Omar’s Song—if not “Let us eat”—is assuredly—”Let us drink.Rubaiyat of Omar Khayyam many of the Quatrains in the Teheran. so long as the Poet made his Salaam to Mohammed at the beginning and end of his Song. whereas with them the Poet is lost in his Song. as dated at Shiraz. the sensual Image. of the Poet. But this. It does not appear there was any danger in holding and singing Sufi Pantheism.. using Wine and Beauty indeed as Images to illusCopies. the Divinity they were celebratof Epigram in Persia. never wholly believed in the Mysticism of Hafiz. And all for what? To be think. without hope of any posthumous Beatitude in another world to compensate for all one’s self. not Christian—familiar name) from all other Persian Poets: That. are spurious. he surely miscalculated when he devoted his Life and Genius to so equivocal a Psalmody . A. and probably got. would be far more likely than so when. not as a Mask to hide. with all his Humours and Passions. for To-morrow we die!” And if Hafiz meant quite otherwise by a similar language. we seem to have the Man—the Bon-homme—Omar himself. for one. Jami.H. Lucretius’ blind Divinity certainly merited. after the Wine had gone round. tells as much one way ing. such Rubaiyat being the common form trate. Under such conditions Jelaluddin.denial in this. nay. others sang. the abstract is the careless Epicure to interpolate what favours his own view not only likened to. and worse for the Profane in proportion as the Deoldest. yet to his weaker Quatrains are in the Bodleian MS. 1460. as in the Calcutta. I must say that I. who may be considered the Scholar had been better among so inflammable a People: much more and Man of Letters in Persia. as some think with Hafiz and Omar. Perhaps some Allegory less liable to mistake or abuse as another. I votion of the Initiated grew warmer. which must be one of the Brethren. and 13 tantalized with Images of sensual enjoyment which must be renounced if one would approximate a God. 865. who according to the Doctrine.D. And this.

” 14 . And. And. of such moderate worldly Ambition as becomes a Philosopher. and such moderate wants as rarely satisfy a Debauchee. Dreaming when Dawn’s Left Hand was in the Sky I heard a Voice within the Tavern cry. of scientific Insight and Ability far beyond that of the Age and Country he lived in. in very defiance perhaps of that Spiritual Wine which left its Votaries sunk in Hypocrisy or Disgust. You know how little while we have to stay. in favour of Omar’s Awake! for Morning in the Bowl of Night being a Sufi—and even something of a Saint—those who Has flung the Stone that puts the Stars to Flight: please may so interpret his Wine and Cup-bearer. as there is some traditional presumption. those who stood before The Tavern shouted—”Open then the Door.” III. “Awake. while the Wine Omar celebrates is simply the Juice of the Grape. he bragg’d more than he drank of it. ing a Philosopher. has been said and sung by any rather than spiritual Worshippers. my Little ones. and fill the Cup Before Life’s Liquor in its Cup be dry. may return no more. and certainly the opinion of some learned men. once departed. I. other readers may be content to believe with me that. Fitzgerald II. On the And Lo! the Hunter of the East has caught other hand.Rubaiyat of Omar Khayyam First Edition as. However. from his Day to this. as there is far more historical certainty of his beThe Sultan’s Turret in a Noose of Light. as the Cock crew. Edward J.

with “Wine! Wine! Wine! Red Wine!”—the Nightingale cries to the Rose That yellow Cheek of hers to’incarnadine. and Jesus from the Ground suspires. The thoughtful Soul to Solitude retires.Rubaiyat of Omar Khayyam IV. And still a Garden by the Water blows. But come with old Khayyam. Now the New Year reviving old Desires. Come. And look—a thousand Blossoms with the Day Woke—and a thousand scatter’d into Clay: And this first Summer Month that brings the Rose Shall take Jamshyd and Kaikobad away. and in the Fire of Spring The Winter Garment of Repentance fling: The Bird of Time has but a little way To fly—and Lo! the Bird is on the Wing. VI. but in divine High piping Pelevi. And David’s Lips are lock’t. Where the white hand of Moses on the Bough Puts out. IX. VIII. V. VII. and leave the Lot Of Kaikobad and Kaikhosru forgot: Let Rustum lay about him as he will. fill the Cup. Iram indeed is gone with all its Rose. But still the Vine her ancient Ruby yields. Or Hatim Tai cry Supper—heed them not. 15 . And Jamshyd’s Sev’n-ring’d Cup where no one knows.

“into the World I blow: At once the silken Tassel of my Purse Tear. And pity Sultan Mahmud on his Throne. Alike to no such aureate Earth are turn’d As. and its Treasure on the Garden throw. Laughing. Men want dug up again. Here with a Loaf of Bread beneath the Bough. buried once. and anon. And those who flung it to the Winds like Rain. XV. 16 . the brave Music of a distant Drum! XIII. take the Cash in hand and waive the Rest. And those who husbanded the Golden Grain. XI. a Book of Verse—and Thou Beside me singing in the Wilderness— And Wilderness is Paradise enow.” she says. With me along some Strip of Herbage strown That just divides the desert from the sown.” XIV. A Flask of Wine.Rubaiyat of Omar Khayyam X. The Worldly Hope men set their Hearts upon Turns Ashes—or it prospers. Look to the Rose that blows about us—”Lo. XII. Oh. “How sweet is mortal Sovranty!”—think some: Others—”How blest the Paradise to come!” Ah. Like Snow upon the Desert’s dusty Face Lighting a little Hour or two—is gone. Where name of Slave and Sultan scarce is known.

Lo! some we loved. They say the Lion and the Lizard keep The Courts where Jamshyd gloried and drank deep: And Bahram. And one by one crept silently to Rest. 17 .Rubaiyat of Omar Khayyam XVI. XXI. and he lies fast asleep. the loveliest and the best That Time and Fate of all their Vintage prest. And this delightful Herb whose tender Green Fledges the River’s Lip on which we lean— Ah. I sometimes think that never blows so red The Rose as where some buried Caesar bled. XVII. that great Hunter—the Wild Ass Stamps o’er his Head. To-morrow I may be Myself with Yesterday’s Sev’n Thousand Years. XIX. How Sultan after Sultan with his Pomp Abode his Hour or two. Ah! my Beloved. That every Hyacinth the Garden wears Dropt in its Lap from some once lovely Head. Think. fill the Cup that clears TO-DAY of past Regrets and future FearsTo-morrow?—Why. XVIII. in this batter’d Caravanserai Whose Doorways are alternate Night and Day. lean upon it lightly! for who knows From what once lovely Lip it springs unseen! XX. Have drunk their Cup a Round or two before. and went his way.

A Muezzin from the Tower of Darkness cries “Fools! your Reward is neither Here nor There. And we. 18 . all the Saints and Sages who discuss’d Of the Two Worlds so learnedly. and the Rest is Lies. are thrust Like foolish Prophets forth. sans Singer and—sans End! XXIV. Sans Wine. Alike for those who for to-day prepare. One thing is certain. And those that after a to-morrow stare. ourselves to make a Couch—for whom? XXIII. that Life flies. and under Dust.” XXV. one thing is certain. Ah. and Summer dresses in new Bloom. Ourselves must we beneath the Couch of Earth Descend. and heard great Argument About it and about: but evermore Came out by the same Door as in I went. their Words to Scorn Are scatter’d. Dust into Dust. to lie. Oh. that now make merry in the Room They left. The Flower that once has blown for ever dies. and leave the Wise To talk. Before we too into the Dust Descend. Myself when young did eagerly frequent Doctor and Saint. sans Song. and their Mouths are stopt with Dust. come with old Khayyam. XXVII. make the most of what we yet may spend. Why.Rubaiyat of Omar Khayyam XXII. XXVI.

I know not whither. “What Lamp had Destiny to guide Her little Children stumbling in the Dark?” And—”A blind understanding!” Heav’n replied. without asking. 19 . Then to the rolling Heav’n itself I cried. without asking. XXXIII. hither hurried whence? And. and on the Throne of Saturn sate. like Water willy-nilly flowing: And out of it. as Wind along the Waste. Nor whence. whither hurried hence! Another and another Cup to drown The Memory of this Impertinence! XXXI. and why not knowing. But not the Knot of Human Death and Fate. XXX. and like Wind I go. willy-nilly blowing. Into this Universe. And many Knots unravel’d by the Road.Rubaiyat of Omar Khayyam XXVIII. And with my own hand labour’d it to grow: And this was all the Harvest that I reap’d— “I came like Water. What. XXXII. There was a Door to which I found no Key: There was a Veil past which I could not see: Some little Talk awhile of me and thee There seemed—and then no more of thee and me. Asking. Up from Earth’s Centre through the seventh Gate I rose.” XXIX. With them the Seed of Wisdom did I sow.

and the cold Lip I kiss’d How many Kisses might it take—and give. Fruit. or bitter. One Moment in Annihilation’s Waste. make haste! XXXIX. pray!” XXXVII. one Dusk of Day. that with fugitive Articulation answer’d. And merry-make. and the Caravan Starts for the dawn of Nothing—Oh. fill the Cup:—what boots it to repeat How Time is slipping underneath our Feet: Unborn to-morrow and dead yesterday. Ah. Then to this earthen Bowl did I adjourn My Lip the secret Well of Life to learn: And Lip to Lip it murmur’d—”While you live. 20 .Rubaiyat of Omar Khayyam XXXIV. how long. Drink!—for once dead you never shall return. I think the Vessel. XXXVI. Why fret about them if to-day be sweet! XXXVIII. gently. in infinite Pursuit Of This and That endeavour and dispute? Better be merry with the fruitful Grape Than sadden after none.” XXXV. I watch’d the Potter thumping his wet Clay: And with its all obliterated Tongue It murmur’d—”Gently. once did live. of the Well of Life to taste— The Stars are setting. How long. One moment. For in the Market-place. Brother.

The Grape that can with Logic absolute The Two-and-Seventy jarring Sects confute: The subtle Alchemist that in a Trice Life’s leaden Metal into Gold transmute. Bearing a vessel on his Shoulder. But leave the Wise to wrangle. And took the Daughter of the Vine to Spouse. XLI. by the Tavern Door agape. I could define. 21 . XLV. XLII. And. And lately. For “is” and “is-not” though with Rule and Line. I yet in all I only cared to know. how long since in my House For a new Marriage I did make Carouse: Divorced old barren Reason from my Bed. That all the misbelieving and black Horde Of Fears and Sorrows that infest the Soul Scatters and slays with his enchanted Sword. the victorious Lord.Rubaiyat of Omar Khayyam XL. Make Game of that which makes as much of Thee. in some corner of the Hubbub coucht. my Friends. XLIV. “up-and-down” without. Was never deep in anything but—Wine. and He bid me taste of it. and with me The Quarrel of the Universe let be: And. The mighty Mahmud. You know. Came stealing through the Dusk an Angel Shape. and ’twas—the Grape! XLIII.

about. and mates. He knows about it all—HE knows—HE knows! LI. End in the Nothing all Things end in—YesThen fancy while Thou art. XLVII. above. Nor all thy Tears wash out a Word of it. XLVIII. ’Tis all a Chequer-board of Nights and Days Where Destiny with Men for Pieces plays: Hither and thither moves.Rubaiyat of Omar Khayyam XLVI. And He that toss’d Thee down into the Field. and. L. Play’d in a Box whose Candle is the Sun. And one by one back in the Closet lays. While the Rose blows along the River Brink. the Lip you press. With old Khayyam the Ruby Vintage drink: And when the Angel with his darker Draught Draws up to thee—take that. and do not shrink. Moves on: nor all thy Piety nor Wit Shall lure it back to cancel half a Line. And if the Wine you drink. ’Tis nothing but a Magic Shadow-show. The Moving Finger writes. XLVIX. Thou art but what Thou shalt be—Nothing—Thou shalt not be less. For in and out. having writ. and slays. But Right or Left as strikes the Player goes. Round which we Phantom Figures come and go. The Ball no Question makes of Ayes and Noes. 22 . below.

LIV. Thou wilt not with Predestination round Enmesh me. Lift not thy hands to IT for help—for It Rolls impotently on as Thou or I. In my predestin’d Plot of Dust and Soul LV.Rubaiyat of Omar Khayyam LII. starting from the Goal. Kindle to Love. or Wrath consume me quite. which about It clings my Being—let the Sufi flout. And then of the Last Harvest sow’d the Seed: Yea. LVI. I tell Thee this—When. And that inverted Bowl we call The Sky. Whereunder crawling coop’t we live and die. LIII. Oh Thou who didst with Pitfall and with Gin Beset the Road I was to wander in. LVII. That shall unlock the Door he howls without. With Earth’s first Clay They did the Last Man’s knead. Of my Base Metal may be filed a Key. The Vine had struck a Fibre. the first Morning of Creation wrote What the Last Dawn of Reckoning shall read. and impute my Fall to Sin? 23 . Over the shoulders of the flaming Foal Of Heav’n Parwin and Mushtari they flung. And this I know: whether the one True Light. One Glimpse of It within the Tavern caught Better than in the Temple lost outright.

For all the Sin wherewith the Face of Man Is blacken’d. and who the Pot?” LXI. One Evening at the Close Of Ramazan. That He who subtly wrought me into Shape Should stamp me back to common Earth again.Rubaiyat of Omar Khayyam LVIII. (“Book of Pots”) LIX. And strange to tell. pray. And who with Eden didst devise the Snake. In that old Potter’s Shop I stood alone With the clay Population round in Rows. in an after Rage destroy!” 24 . ere the better Moon arose. LX. who Man of baser Earth didst make. Then said another—”Surely not in vain My substance from the common Earth was ta’en. Man’s Forgiveness give—and take! *********************** KUZA—NAMA. Another said—”Why. Listen again. Oh Thou.” LXII. while others not: And suddenly one more impatient cried— “Who is the Potter. ne’er a peevish Boy Would break the Bowl from which he drank in Joy. Shall He that made the Vessel in pure Love And Fansy. among that Earthen Lot Some could articulate.

“Brother! Brother! Hark to the Porter’s Shoulder-knot a-creaking!” ******************* LXVII. And in a Windingsheet of Vineleaf wrapt. So bury me by some sweet Gardenside. fill me with the old familiar Juice. while the Vessels one by one were speaking. None answer’d this. And wash my Body whence the life has died. That ev’n my buried Ashes such a Snare Of Perfume shall fling up into the Air. and ‘twill all be well. with the Grape my fading Life provide. Methinks I might recover by-and-bye!” LXVI. And daub his Visage with the Smoke of Hell.” LXV. Ah. So. “My Clay with long oblivion is gone dry: But. They talk of some strict Testing of us—Pish! He’s a Good Fellow. LXVIII. What? did the Hand then of the Potter shake?” LXIV. One spied the little Crescent all were seeking: And then they jogg’d each other. but after Silence spake A Vessel of a more ungainly Make: “They sneer at me for leaning all awry. Then said another with a long-drawn Sigh. 25 .Rubaiyat of Omar Khayyam LXIII. Said one—”Folks of a surly Tapster tell. As not a True Believer passing by But shall be overtaken unaware.

Indeed. And sold my Reputation for a Song. And robb’d me of my Robe of Honour—well. Moon of my Delight who know’st no wane. Ah.Rubaiyat of Omar Khayyam LXIX. that Spring should vanish with the Rose! That Youth’s sweet-scented Manuscript should close! The Nightingale that in the Branches sang. and whither flown again. Ah. LXXI. Would not we shatter it to bits—and then Re-mould it nearer to the Heart’s Desire! LXXIV. whence. Ah. LXX. and Rose-in-hand My thread-bare Penitence a-pieces tore. Indeed. The Moon of Heav’n is rising once again: How oft hereafter rising shall she look Through this same Garden after me—in vain! 26 . the Idols I have loved so long Have done my Credit in Men’s Eye much wrong: Have drown’d my Honour in a shallow Cup. LXXII. And much as Wine has play’d the Infidel. I often wonder what the Vintners buy One half so precious as the Goods they sell. Alas. Repentance oft before I swore—but was I sober when I swore? And then and then came Spring. who knows! LXXIII. indeed. Love! could thou and I with Fate conspire To grasp this sorry Scheme of Things entire.

and strikes The Sultan’s Turret with a Shaft of Light.” 27 Fifth Edition TAMAM SHUD. those who stood before The Tavern shouted—”Open then the Door! “You know how little while we have to stay. may return no more. And when Thyself with shining Foot shall pass Among the Guests Star-scatter’d on The Grass. who scatter’d into flight The Stars before him from the Field of Night.Rubaiyat of Omar Khayyam LXXV. “When all the Temple is prepared within. II. as the Cock crew. Before the phantom of False morning died. once departed. Drives Night along with them from Heav’n. Wake! For the Sun. “Why nods the drowsy Worshiper outside?” III. And. Methought a Voice within the Tavern cried. And in Thy joyous Errand reach the Spot Where I made one—turn down an empty Glass! I. . And.

V. Whether the Cup with sweet or bitter run. But still a Ruby kindles in the Vine.Rubaiyat of Omar Khayyam IV. fill the Cup. and in the fire of Spring Your Winter garment of Repentance fling: The Bird of Time has but a little way To flutter—and the Bird is on the Wing. with “Wine! Wine! Wine! “Red Wine!”—the Nightingale cries to the Rose That sallow cheek of hers to’ incarnadine. Whether at Naishapur or Babylon. but where leaves the Rose of Yesterday? And this first Summer month that brings the Rose Shall take Jamshyd and Kaikobad away. Now the New Year reviving old Desires. you say: Yes. and Jesus from the Ground suspires. And Jamshyd’s Sev’n-ring’d Cup where no one knows. The thoughtful Soul to Solitude retires. Come. Each Morn a thousand Roses brings. 28 . The Leaves of Life keep falling one by one. And many a Garden by the Water blows. IX. but in divine High-piping Pehlevi. Where the white hand of Moses on the Bough Puts out. And David’s lips are lockt. The Wine of Life keeps oozing drop by drop. VII. VIII. VI. Iram indeed is gone with all his Rose.

Nor heed the rumble of a distant Drum! XIV. buried once.Rubaiyat of Omar Khayyam X. let it take them! What have we to do With Kaikobad the Great. A Book of Verses underneath the Bough. “into the world I blow. and some Sigh for the Prophet’s Paradise to come. and its Treasure on the Garden throw. Look to the blowing Rose about us—”Lo. Some for the Glories of This World. And those who flung it to the winds like Rain. Ah. Wilderness were Paradise enow! XIII. A Jug of Wine. XI. take the Cash. Or Hatim call to Supper—heed not you. And those who husbanded the Golden grain.” she says. Laughing.” XV. Men want dug up again. At once the silken tassel of my Purse Tear. With me along the strip of Herbage strown That just divides the desert from the sown. Alike to no such aureate Earth are turn’d As. Where name of Slave and Sultan is forgot— And Peace to Mahmud on his golden Throne! XII. 29 . or Kaikhosru? Let Zal and Rustum bluster as they will. a Loaf of Bread—and Thou Beside me singing in the Wilderness— Oh. and let the Credit go. Well.

in this batter’d Caravanserai Whose Portals are alternate Night and Day. Like Snow upon the Desert’s dusty Face. and went his way. XVIII. And this reviving Herb whose tender Green Fledges the River-Lip on which we lean— Ah. 30 . that great Hunter—the Wild Ass Stamps o’er his Head. lean upon it lightly! for who knows From what once lovely Lip it springs unseen! XXI. fill the Cup that clears To-day of past Regrets and future Fears: To-morrow—Why. XX. Ah. my Beloved. They say the Lion and the Lizard keep The courts where Jamshyd gloried and drank deep: And Bahram. That every Hyacinth the Garden wears Dropt in her Lap from some once lovely Head. I sometimes think that never blows so red The Rose as where some buried Caesar bled. Lighting a little hour or two—is gone.Rubaiyat of Omar Khayyam XVI. How Sultan after Sultan with his Pomp Abode his destined Hour. Think. To-morrow I may be Myself with Yesterday’s Sev’n thousand Years. XVII. The Worldly Hope men set their Hearts upon Turns Ashes—or it prospers. but cannot break his Sleep. XIX. and anon.

And those that after some to-morrow stare. sans Song. the loveliest and the best That from his Vintage rolling Time hath prest. XXVII. Ourselves must we beneath the Couch of Earth Descend—ourselves to make a Couch—for whom? XXIV. A Muezzin from the Tower of Darkness cries. Before we too into the Dust descend. 31 . Why. “Fools! your Reward is neither Here nor There. and their Mouths are stopt with Dust. and under Dust to lie. make the most of what we yet may spend. Ah. And one by one crept silently to rest. Myself when young did eagerly frequent Doctor and Saint. XXIII. sans Singer. that now make merry in the Room They left. and—sans End! XXV. For some we loved. and Summer dresses in new bloom. all the Saints and Sages who discuss’d Of the Two Worlds so wisely—they are thrust Like foolish Prophets forth. Dust into Dust. Sans Wine. Alike for those who for to-day prepare. Have drunk their Cup a Round or two before. and heard great argument About it and about: but evermore Came out by the same door where in I went.” XXVI. And we.Rubaiyat of Omar Khayyam XXII. their Words to Scorn Are scatter’d.

Earth could not answer. 32 . There was the Veil through which I might not see: Some little talk awhile of me and thee There was—and then no more of thee and me. But not the Master-knot of Human Fate. There was the Door to which I found no Key. and Why not knowing Nor Whence. With them the seed of Wisdom did I sow. Up from Earth’s Center through the Seventh Gate I rose. Into this Universe. and on the Throne of Saturn sate. of their Lord Forlorn.Rubaiyat of Omar Khayyam XXVIII. XXXII. XXX. What. without asking. And with mine own hand wrought to make it grow.” XXIX. many a Cup of this forbidden Wine Must drown the memory of that insolence! XXXI. And many a Knot unravel’d by the Road. willy-nilly blowing. I know not Whither. and like Wind I go. nor the Seas that mourn In flowing Purple. Nor rolling Heaven. And out of it. And this was all the Harvest that I reap’d— “I came like Water. without asking. hither hurried Whence? And. Whither hurried hence! Oh. with all his Signs reveal’d And hidden by the sleeve of Night and Morn. like Water willy-nilly flowing. as Wind along the Waste. XXXIII.

And has not such a Story from of Old Down Man’s successive generations roll’d Of such a clod of saturated Earth Cast by the Maker into Human mold? XXXIX. Then of the thee in me who works behind The Veil. Then to the Lip of this poor earthen Urn I lean’d. As from Without—”The me within thee blind!” XXXV.” XXXVI. “Drink!—for. and long ago. Brother.Rubaiyat of Omar Khayyam XXXIV. the Secret of my Life to learn: And Lip to Lip it murmur’d—”While you live. once dead. I think the Vessel. and Ah! the passive Lip I kiss’d. but may steal below To quench the fire of Anguish in some Eye There hidden—far beneath. pray!” XXXVIII. And drink. And not a drop that from our Cups we throw For Earth to drink of. once did live. I lifted up my hands to find A lamp amid the Darkness. you never shall return. and I heard. 33 . For I remember stopping by the way To watch a Potter thumping his wet Clay: And with its all-obliterated Tongue It murmur’d—”Gently. gently. How many Kisses might it take—and give! XXXVII. that with fugitive Articulation answer’d.

And naked on the Air of Heaven ride. And if the Wine you drink. End in what All begins and ends in—Yes. XLIV. invite your Soul Forth to your Lips to quaff—you shall not shrink. ’Tis but a Tent where takes his one day’s rest A Sultan to the realm of Death addrest. And. and the dark Ferrash Strikes. As then the Tulip for her morning sup Of Heav’nly Vintage from the soil looks up. XLIII. The Sultan rises. And lose your fingers in the tresses of The Cypress-slender Minister of Wine. So when that Angel of the darker Drink At last shall find you by the river-brink. the Lip you press. if the Soul can fling the Dust aside. Do you devoutly do the like. XLI. and prepares it for another Guest.Rubaiyat of Omar Khayyam XL. Think then you are to-day what yesterday You were—to-morrow you shall not be less. Were’t not a Shame—were’t not a Shame for him In this clay carcass crippled to abide? XLV. till Heav’n To Earth invert you—like an empty Cup. Perplext no more with Human or Divine. offering his Cup. Why. 34 . To-morrow’s tangle to the winds resign. XLII.

When You and I behind the Veil are past. LI. Friend! A Hair perhaps divides the False from True— And upon what. should know the like no more. and a single Alif were the clue— Could you but find it—to the Treasure-house. long while the World shall last. And peradventure to the master too. and mine. prithee. may life depend? L. A Hair perhaps divides the False and True. Whose secret Presence through Creation’s veins Running Quicksilver-like eludes your pains. make haste! XLIX. Yes. Would you that spangle of Existence spend About the secret—quick about it. XLVIII.Rubaiyat of Omar Khayyam XLVI. Taking all shapes from Mah to Mahi and They change and perish all—but He remains. 35 . XLVII. And fear not lest Existence closing your Account. The Eternal Saki from that Bowl has pour’d Millions of Bubbles like us. but the long. Oh. A Moment’s Halt—a momentary taste Of being from the Well amid the Waste— And Lo!—the phantom Caravan has reach’d The nothing it set out from—Oh. and will pour. Which of our Coming and Departure heeds As the Sea’s self should heed a pebble-cast.

But if in vain. You gaze to-day. LV. with what a brave Carouse I made a Second Marriage in my house. Of all that one should care to fathom.Rubaiyat of Omar Khayyam LII. You know. People say. LIII. For “Is” and “Is-not” though with Rule and Line And “Up-and-down” by Logic I define. I was never deep in anything but—Wine. He doth Himself contrive. when You shall be You no more? LIV. while You are You—how then To-morrow. behold. and up to Heav’n’s unopening Door. Divorced old barren Reason from my Bed. my Friends. Reduce the Year to better reckoning?—Nay. Waste not your Hour. 36 . And took the Daughter of the Vine to Spouse. Fruit. Ah. A moment guessed—then back behind the Fold Immerst of Darkness round the Drama roll’d Which. by my Computations. nor in the vain pursuit Of This and That endeavor and dispute. or bitter. LVII. down on the stubborn floor Of Earth. enact. ’Twas only striking from the Calendar Unborn To-morrow and dead Yesterday. Better be jocund with the fruitful Grape Than sadden after none. for the Pastime of Eternity. LVI.

LXI. And lately. should we not? And if a Curse—why. The Flower that once has blown for ever dies. The Grape that can with Logic absolute The Two-and-Seventy jarring Sects confute: The sovereign Alchemist that in a trice Life’s leaden metal into Gold transmute. we should use it. be this Juice the growth of God. LX. Scared by some After-reckoning ta’en on trust. Who set it there? LXII. That all the misbelieving and black Horde Of Fears and Sorrows that infest the Soul Scatters before him with his whirlwind Sword. and He bid me taste of it. Or lured with Hope of some Diviner Drink. who dare Blaspheme the twisted tendril as a Snare? A Blessing. I must abjure the Balm of Life.Rubaiyat of Omar Khayyam LVIII. by the Tavern Door agape. I must. then. The mighty Mahmud. To fill the Cup—when crumbled into Dust! LXIII. One thing is certain and the rest is Lies. Allah-breathing Lord. Of threats of Hell and Hopes of Paradise! One thing at least is certain—This Life flies. and ’twas—the Grape! LIX. Came shining through the Dusk an Angel Shape Bearing a Vessel on his Shoulder. Why. 37 .

which. awoke from Sleep They told their comrades. And answer’d “I Myself am Heav’n and Hell:” LXVII. Hither and thither moves. The Revelations of Devout and Learn’d Who rose before us. shall so soon expire. LXV. And Hell the Shadow from a Soul on fire. and checks. We are no other than a moving row Of Magic Shadow-shapes that come and go Round with the Sun-illumined Lantern held In Midnight by the Master of the Show. and slays. Which to discover we must travel too. So late emerged from. Strange. and to Sleep return’d. 38 .Rubaiyat of Omar Khayyam LXIV. Are all but Stories. is it not? that of the myriads who Before us pass’d the door of Darkness through. Not one returns to tell us of the Road. Some letter of that After-life to spell: And by and by my Soul return’d to me. LXVIII. And one by one back in the Closet lays. But helpless Pieces of the Game He plays Upon this Chequer-board of Nights and Days. I sent my Soul through the Invisible. LXVI. Cast on the Darkness into which Ourselves. Heav’n but the Vision of fulfill’d Desire. and as Prophets burn’d. LXIX.

Yesterday This Day’s Madness did prepare.Rubaiyat of Omar Khayyam LXX. Lift not your hands to It for help—for It As impotently moves as you or I. Moves on: nor all your Piety nor Wit Shall lure it back to cancel half a Line. nor where. And He that toss’d you down into the Field. The Moving Finger writes. LXXIII. I tell you this—When. And there of the Last Harvest sow’d the Seed: And the first Morning of Creation wrote What the Last Dawn of Reckoning shall read. And that inverted Bowl they call the Sky. The Ball no question makes of Ayes and Noes. and. LXXII. In my predestined Plot of Dust and Soul. LXXIV. Whereunder crawling coop’d we live and die. 39 . Over the flaming shoulders of the Foal Of Heav’n Parwin and Mushtari they flung. But Here or There as strikes the Player goes. Triumph. He knows about it all—he knows—he knows! LXXI. Nor all your Tears wash out a Word of it. or Despair: Drink! for you not know whence you came. LXXV. To-morrow’s Silence. having writ. nor why: Drink! for you know not why you go. started from the Goal. With Earth’s first Clay They did the Last Man knead.

Oh Thou. And this I know: whether the one True Light Kindle to Love. The Vine had struck a fiber: which about It clings my Being—let the Dervish flout. And ev’n with Paradise devise the Snake: For all the Sin wherewith the Face of Man Is blacken’d—Man’s forgiveness give—and take! ************************ 40 . if broke! LXXIX.Rubaiyat of Omar Khayyam LXXVI. Oh Thou. LXXVII. LXXVIII. Of my Base metal may be filed a Key That shall unlock the Door he howls without. One Flash of It within the Tavern caught Better than in the Temple lost outright. who Man of baser Earth didst make. What! out of senseless Nothing to provoke A conscious Something to resent the yoke Of unpermitted Pleasure. under pain Of Everlasting Penalties. What! from his helpless Creature be repaid Pure Gold for what he lent him dross-allay’d— Sue for a Debt he never did contract. who didst with pitfall and with gin Beset the Road I was to wander in. And cannot answer—Oh the sorry trade! LXXX. and then impute my Fall to Sin! LXXXI. Thou wilt not with Predestined Evil round Enmesh. or Wrath consume me quite.

Shapes of all Sorts and Sizes. to be broke. After a momentary silence spake Some Vessel of a more ungainly Make. LXXXIII. And some loquacious Vessels were. Said one among them—”Surely not in vain My substance of the common Earth was ta’en And to this Figure molded.” LXXXV. Then said a Second—”Ne’er a peevish Boy Would break the Bowl from which he drank in joy. Once more within the Potter’s house alone I stood. And He that with his hand the Vessel made Will surely not in after Wrath destroy. Or trampled back to shapeless Earth again. but never talk’d at all.Rubaiyat of Omar Khayyam LXXXII. pray. That stood along the floor and by the wall.” LXXXVI. Whereat some one of the loquacious Lot— I think a Sufi pipkin—waxing hot— “All this of Pot and Potter—Tell me then. and who the Pot?” 41 . LXXXIV. Who is the Potter. As under cover of departing Day Slunk hunger-stricken Ramazan away. and some Listen’d perhaps. surrounded by the Shapes of Clay. “They sneer at me for leaning all awry: What! did the Hand then of the Potter shake?” LXXXVII. great and small.

By some not unfrequented Garden-side. Indeed the Idols I have loved so long Have done my credit in this World much wrong: Have drown’d my Glory in a shallow Cup.Rubaiyat of Omar Khayyam LXXXVIII. and ‘twill all be well. . “Why.” said another. Methinks I might recover by and by.” LXXXIX. “Well. XCIII.” murmured one. XCII. So while the Vessels one by one were speaking. That ev’n buried Ashes such a snare Of Vintage shall fling up into the Air As not a True-believer passing by But shall be overtaken unaware. with the Grape my fading life provide. “Let whoso make or buy. And lay me. Ah. shrouded in the living Leaf. The little Moon look’d in that all were seeking: And then they jogg’d each other.” XC. “Brother! Brother! Now for the Porter’s shoulders’ knot a-creaking!” ******************** 42 XCI. And sold my reputation for a Song. My Clay with long Oblivion is gone dry: But fill me with the old familiar Juice. And wash the Body whence the Life has died. “Some there are who tell Of one who threatens he will toss to Hell The luckless Pots he marr’d in making—Pish! He’s a Good Fellow.

Would not we shatter it to bits—and then Re-mold it nearer to the Heart’s Desire! 43 . XCVI. yet indeed. Ah whence. and Rose-in-hand My thread-bare Penitence apieces tore. XCV. Ah Love! could you and I with Him conspire To grasp this sorry Scheme of Things entire. indeed. and whither flown again. I wonder often what the Vintners buy One half so precious as the stuff they sell. And much as Wine has play’d the Infidel. Yet Ah. And make the stern Recorder otherwise Enregister. Would but some winged Angel ere too late Arrest the yet unfolded Roll of Fate.Rubaiyat of Omar Khayyam XCIV. Indeed. or quite obliterate! XCIX. that Spring should vanish with the Rose! That Youth’s sweet-scented manuscript should close! The Nightingale that in the branches sang. As springs the trampled herbage of the field! XCVIII. reveal’d. Would but the Desert of the Fountain yield One glimpse—if dimly. Repentance oft before I swore—but was I sober when I swore? And then and then came Spring. To which the fainting Traveler might spring. And robb’d me of my Robe of Honor—Well. who knows! XCVII.

“are very striking. And in your joyous errand reach the spot Where I made One—turn down an empty Glass! (II.) The “False Dawn”. How oft hereafter rising look for us Through this same Garden—and for one in vain! CI. Yon rising Moon that looks for us again— How oft hereafter will she wax and wane. (IV.” says Mr. and (howsoever the old Solar Year is practically superseded by the clumsy Lunar Year that dates from the Mohammedan Hijra) still commemorated by a Festival that is said to have been appointed by the very Jamshyd whom Omar so often talks of.) New Year. “The sudden approach and rapid advance of the Spring. a transient Light on the Horizon about an hour before the Subhi sadik or True Dawn. Before the Snow is well off 44 Notes The references are. Subhi Kazib. to the stanzas of the Fifth edition. you shall pass Among the Guests Star-scatter’d on the Grass. a well-known Phenomenon in the East. it must be remembered. TAMAM. oh Saki.) Flinging a Stone into the Cup was the signal for “To Horse!” in the Desert. Beginning with the Vernal Equinox. and whose yearly Calendar he helped to rectify. And when like her.Rubaiyat of Omar Khayyam C. except in the first note only. . Binning. (Stanza I.

which did not change with Among the Plants newly appear’d I recognized some Acquain.” Exodus iv. White.. tances I had not seen for many a Year: among these. An odorous Chaplet of sweet Summer buds Is. 45 . set—’— (VI. 7 Seas. Red. 7 Planets. identical Blackbird and Woodpecker helped to make up something of a North-country Spring. as our May-blossom in Spring perstart from the Soil. Vallies. At Naw Rooz (their New Year’s Day) the haps. planted by King Shaddad. whose “The White Hand of Moses. According to them also the Healing Power of Jesus Snow was lying in patches on the Hills and in the shaded resided in his Breath. Hatim draws forth his Hand—not. the Dock.” but white.” The Nightingale was not Spanish author about the Rose being White till 10 o’clock.Rubaiyat of Omar Khayyam the Ground. the “Hercules” of Persia. and the Flowers rous as Snow. and was ‘And on old Hyems’ Chin and icy Crown a Divining Cup. gowan. while the Fruit-trees in the Garden were budding beautifully.) Iram. according to the Persians. Jamshyd’s Seven-ring’d Cup was typical of the 7 Heavens. yet heard. the old Heroic Sanskrit of Persia. and green Plants and Flowers springing upon the Plains (V.the People’s. two variI am not sure if the fourth line refers to the Red Rose looketies of the Thistle. quotes from some on the Banks of the Water-courses. where Moses exploits are among the most celebrated in the Shahnama. 6. and now sunk someon every side— where in the Sands of Arabia. or to the Yellow Rose that ought to be Red. and Zal his Father. and “perfecta incarnada” at 5. a coarse species of the Daisy. and Yellow Roses all common in Persia. red and white clover. “lepTai.) Rustum. I think that and that vulgar Herb the Dandelion rearing its yellow crest Southey in his Common-Place Book.) Pehlevi. like the Horseing sickly. for the Rose was not yet blown: but an almost “Rosa Perfecta” at 2. Hafiz also speaks of the Nightingale’s Pehlevi. the blue Cornflower. as in mockery. (X. a well-known type of Oriental Generosity. &c. the Trees burst into Blossom.

) grows only where Danish Blood has been spilt.(XIII.) That is. 46 (XVIII.” of the mythical Peshdadian Dynasty. 350 of the Rubaiyat. Bahram Gur. among several of Hafiz and others. and within which they revolve. near Cambridge. Jan Ibn Jan—who also built the Pyramids—before the time of Adam.” [Included in Nicolas’s edition as No. as told in one of the most famous Poems of Persia. The Palace that to Heav’n his pillars threw. “King Splendid. Others refer it to the Work of the Genie King. the Rose’s Golden Centre. that our Anemone Pulsatilla. and “Coo. Binning found. as also the Swamp in which Bahram sunk. coo. I am reminded of an old English Superstition. while pursuing his Gur. and perhaps the Book itself that Eighth. Coo. The Ruins of Three of those Towers are yet shown by the Peasantry. Rubaiyat of Omar Khayyam like the Master of Ravenswood.) Persepolis: call’d also Takht-i-Jam-shyd—The Throne of Jamshyd.—Bahram of the Wild Ass—a Sassanian Sovereign—had also his Seven Castles (like the King of Bohemia!) each of a different Colour: each with a Royal Mistress within. And Kings the forehead on his threshold drew— I saw the solitary Ringdove there. coo. and for ever harping on that one note of lamentation for her lost Yusuf. each of whom tells him a Story. inscribed by some stray hand among the ruins of Persepolis. . coo. Coo. (XIV.” she cried. or purple “Pasque Flower. signifies also in Persian “Where? Where? Where?” In Attar’s “Bird-parliament” she is reproved by the Leader of the Birds for sitting still. Apropos of Omar’s Red Roses in Stanza xix.” (which grows plentifully about the Fleam Dyke. written by Amir Khusraw: all these Sevens also figuring (according to Eastern Mysticism) the Seven Heavens. and supposed (according to the Shah-nama) to have been founded and built by him. And “Coo. coo. into which the mystical Seven transcend.) A Drum—beaten outside a Palace. and also in Mr. The Ringdove’s ancient Pehlevi Coo. Whinfield’s translation.] This Quatrain Mr.

Rubaiyat of Omar Khayyam (XXI. from the Text.) One of the Persian Poets—Attar. but is surprised to find that the same Water which had tasted sweet from his own hand tastes bitter from the earthen Bowl. copying Omar in so many ways: “When thou drinkest Wine pour a draught on the ground. a Libation to propitiate Earth. but pretty story about this.) A thousand years to each Planet. doit vider sa coupe jusqu’a la derniere goutte. Lord of the Seventh Heaven. and perhaps gener47 worshipper foregone. Mons. Nicolas considers it “un signe de liberalite. The first Traveller takes it up for another draught. But a Voice—from Heaven.) Me-and-thee: some dividual Existence or Personal. I think—tells him the clay from which the Bowl is made was once Man. and the two following Stanzas would have been withdrawn. ally in the East.) The custom of throwing a little Wine on the ground before drinking still continues in Persia. A thirsty Traveller dips his hand into sinks into the ground to refresh the dust of some poor Winea Spring of Water to drink from. I think—has a thing more is signified. can never lose the bitter flavour of Mortality. leaving his Bowl behind him. This. .) Saturn. as with the Ancients of the West? With Omar we see some(XXXVII. the precious Liquor is not lost. into whatever shape renew’d. By-and-by comes another who draws up and drinks from an earthen bowl. Wherefore fear the Sin which brings to another Gain?” (XLIII.or make her an Accomplice in the illicit Revel? Or. perhaps. and. to divert the Jealous Eye by some sacrifice of superfluity. but for advice which I least like to disregard. (XXXIX. Thus Hafiz. and then departs. et en meme temps un avertissement que le buveur (XXXI.) According to one beautiful Oriental Legend. Azrael accomplishes his mission by holding to the nostril an Apple from the Tree of Life. ity distinct from the Whole.” Is it not more likely an ancient Superstition. (XXXII. as somewhat de trop.

and so lightly poised and ventilated as to revolve round the Thy Soul. Thy firmness makes my circle just.Rubaiyat of Omar Khayyam (LI. Such thou must be to me. (LVI.) Alluding to Sultan Mahmud’s Conquest of India and when we have fixed the centre for our circle. which she is said to take up just where she left off.” Dr. we bring our its dark people. feet) together at the end. breaking off something like our Wood-pigeon’s Note. a Magic-lanthorn still used in India. as some think: but others not. (LX. including Islamism.) The Seventy-two Religions supposed to divide the Doctor Donne’s. As stiff twin-compasses are two. makes no show lighted Candle within. If we be two. heads (sc. Like the other foot obliquely run. at his Studies. the more curious because almost exactly parallel’d by some Verses of (LIX. A curious mathematiAnd me to end where I begun. Donne: (LXVIII.) A Jest. the fixt foot. is Omar: “You and I are the image of a pair of compasses. And rows erect as mine comes home. though we have two heads (sc.) From Mah to Mahi. cal Quatrain of Omar’s has been pointed out to me. from Fish to Moon.) Fanusi khiyal. but does if the other do. Yet when my other far does roam. our feet) we have one body. who must 48 .) A very mysterious Line in the Original: And though thine in the centre sit. (LXX. that are quoted in Izaak Walton’s Lives! Here World. we two are so the cylindrical Interior being painted with various Figures. To move. of course. O danad O danad O danad O— Thine leans and hearkens after it.

) Parwin and Mushtari—The Pleiads and Jupiter. ‘If.) And can that earth-artificer have a freer power over his brother potsherd (both being made of the same metal). “There was one odd Fellow in our Company—he was so like a Figure in the ‘Pilgrim’s Progress’ that Richard always called him the ‘allegory. The woman says. (LXXXVII. than God hath over him. decrees. 1871.ity!’) you would buy yourself a rivet.) This Relation of Pot and Potter to Man and his Maker figures far and wide in the Literature of the World. and then him out of that?’” And again—from a very different quarter—”I had to refer the other day to Aristophanes.” My Sheikh.” by the late James Hamley Tregenna. and another unto dishonour? (Rom.” One more illustration for the oddity’s sake from the “Autobiography of a Cornish Rector. In our Country-dialect Earthenware is called ‘Clome’. of the same lump to make one vessel unto honour. instead of all this knowledge flows in from all quarters. Cuddie and his mother in ‘Old Mortal“Apropos of old Omar’s Pots. by Proserpine. and our present and future condition framed and ordered by His free.] from the time of the Hebrew Prophets to the present. like the Faces one used to see on Earthenware Jugs. ous Speaking-pot story in the Vespae. “The Pot calls a bystander to be a witness to his bad treatCarlyle ridiculed Sterling’s “Pantheism. so the Boys of the Village used to shout out after . when it may finally tak e the name of “Pot theism.” by which Mr. which I had quite forgotten. 21. by the strange fecundity of His omnipotent power. Hath not the potter power over the clay. writes to me— ‘testifying’ (comp. first made the clay out of nothing. [Greek text deleted from etext.Rubaiyat of Omar Khayyam (LXXV. did I ever tell you the sen. but wise and just. it would show more tence I found in ‘Bishop Pearson on the Creed’? ‘Thus are we wholly at the disposal of His will. and came by chance on a curi49 sense in you!’ The Scholiast explains echinus as [Greek phrase deleted from etext]. ix. who.’ with a long white beard—a rare Appendage in those days—and a Face the colour of which seemed to have been baked in. whose ment.

Old Clomeface.htm 50 .hn.) At the Close of the Fasting Month.e.hn. had the reputation of being ‘saift-baked.’ For the ‘Allegory. go to http://www2. and hailed with Acclamation.” (XC.’ i.Rubaiyat of Omar Khayyam him—’Go back to the Potter. and wan With Age and Fast. And a young Moon requite us by and by: Look how the Old one meagre.edu/ faculty/jmanis/ jimspdf.’ though shrewd enough in most things. is fainting from the Sky!” Return to the Electronics Classics page. the first Glimpse of the New Moon (who rules their division of the Year) is looked for with the utmost Anxiety. bent.. Then it is that the Porter’s Knot maybe heard— toward the Cellar.psu. and get baked over again. go to http://www2.psu. Ramazan (which makes the Mussulman unhealthy and unamiable).edu/ faculty/jmanis/ okhayyam.htm To return to the Omar Khayyam page. Omar has elsewhere a pretty Quatrain about the same Moon— “Be of Good Cheer—the sullen Month will die. of weak To intellect.

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