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04. and died within the First Quarter of our Twelfth Century. 59. The Slender Story of his Life is curiously twined about that of two other very considerable Figures in their Time and Country: one of whom tells the Story of all Three. This Nizam ul Mulk. as quoted in the Calcutta Review. Vizier to Alp Arslan the Son.you can think of. in his Wasiyat--or Testament--which he wrote and left as a Memorial for future Statesmen--relates the following. and as his pupil I felt for him extreme affection and devotion. the doctor of law. of Toghrul Beg the Tartar.29. that I might employ myself in study and learning under the guidance of that illustrious teacher. and founded that Seljukian Dynasty which finally roused Europe into the Crusades. *END*THE SMALL PRINT! FOR PUBLIC DOMAIN ETEXTS*Ver. "'One of the greatest of the wise men of Khorassan was the Imam Mowaffak of Naishapur. and it was the universal belief that every boy who read the Koran or studied the traditions in his presence. and Malik Shah the Grandson. so that I passed . Introduction Omar Khayyam. Money should be paid to "Project Gutenberg Association / Illinois Benedictine College". This was Nizam ul Mulk. Towards me he ever turned an eye of favor and kindness. would assuredly attain to honor and happiness. The Astronomer-Poet of Persia. Fifth Edition. No. For this cause did my father send me from Tus to Naishapur with Abd-us-samad. who had wrested Persia from the feeble Successor of Mahmud the Great.93*END* Rubaiyat of Omar Khayyam Rendered into English Verse by Edward Fitzgerald Contents: Introduction.--may God rejoice his soul. Notes. his illustrious years exceeded eighty-five. from Mirkhond's History of the Assassins. Omar Khayyam was born at Naishapur in Khorassan in the latter half of our Eleventh. a man highly honored and reverenced. First Edition.

Hasan demanded a place in the government.' The Vizier tells us. 'The greatest boon you can confer on me. and. . and rose to be administrator of affairs during the Sultanate of Sultan Alp Arslan. When the Imam rose from his lectures. without doubt one of us will. that years passed by. and wandered to Ghazni and Cabul. but heretical in his creed and doctrine. but not to ask for title or office.four years in his service." "Be it so.'" "Omar Khayyam also came to the Vizier to claim his share." "Well. Now. and we repeated to each other the lessons we had heard. and I went from Khorassan to Transoxiana. and reserve no pre-eminence for himself. and it was from this mountain home he obtained that evil celebrity among the Crusaders as the OLD MAN OF THE MOUNTAINS. the old school-boy friend. and on those terms we mutually pledged our words. he plunged into the maze of intrigue of an oriental court. and pray for your long life and prosperity. whom we have seen in his quiet collegiate days. that when he found Omar was really sincere in his refusal. Both were endowed with sharpness of wit and the highest natural powers. he pressed him no further.' he said." he said.<1> <1>Some of Omar's Rubaiyat warn us of the danger of Greatness. and the illfated Ben Sabbah. and spread terror through the Mohammedan world. xxviii. which they have left in the language of modern Europe as their dark memorial.].--a party of fanatics who had long murmured in obscurity. "let us make a vow. In A. The Vizier was generous and kept his word. and came and claimed a share in his good fortune. Hasan became the head of the Persian sect of the Ismailians. and we three formed a close friendship together." we both replied. even if we all do not attain thereto. at Naishapur. failing in a base attempt to supplant his benefactor. or opiate of hemp-leaves (the Indian bhang). and while advocating Charity to all Men. 'Oh God! I am passing away in the hand of the wind. but discontented with a gradual rise. while Hasan Ben Sabbah's father was one Ali. Now Omar was a native of Naishapur. 1090. with which they maddened themselves to the sullen pitch of oriental desperation. 'is to let me live in a corner under the shadow of your fortune. what then shall be our mutual pledge and bond?" We answered. When I first came there. they used to join me. but rose to an evil eminence under the guidance of his strong and evil will. the instability of Fortune. or from the name of the founder of the dynasty. I found two other pupils of mine own age newly arrived. according to the school-day vow.D. Attar makes Nizam-ulMulk use the very words of his friend Omar [Rub. "When Nizam-ul-Mulk was in the Agony (of Death) he said. Hakim Omar Khayyam. is derived from the hashish. One day Hasan said to me and to Khayyam. and when I returned. recommending us to be too intimate with none. I was invested with office. "Be it what you please. to spread wide the advantages of Science. he shall share it equally with the rest. in the province of Rudbar. and both his old schoolfriends found him out. but granted him a yearly pension of 1200 mithkals of gold from the treasury of Naishapur. After many mishaps and wanderings. One of the countless victims of the Assassin's dagger was Nizam ul Mulk himself. that to whomsoever this fortune falls. which lies in the mountainous tract south of the Caspian Sea. "It is a universal belief that the pupils of the Imam Mowaffak will attain to fortune. which the Sultan granted at the Vizier's request.' "He goes on to state. he seized the castle of Alamut. a man of austere life and practise. he was disgraced and fell. and it is yet disputed where the word Assassin. Years rolled on.

and that relates to the close. who was one of his pupils. And the broker of Hope has sold him for nothing!' <2>Though all these. and dropped their flowers upon his tomb. like our Smiths. Omar Khayyam. perhaps before Nizam-ul-Mulk's generosity raised him to independence. 517 (A.' and the French have lately republished and translated an Arabic Treatise of his on Algebra.' He is also the author of some astronomical tables. in science he was unrivaled. relates the following story: "I often used to hold conversations with my teacher. etc. Archers." can apply to our Khayyam. when I chanced to revisit Naishapur. I went to his final resting-place. "His Takhallus or poetical name (Khayyam) signifies a Tent-maker.' etc. 'a druggist. consisted in being so opposed to those in the Koran: "No Man knows where he shall die."At Naishapur thus lived and died Omar Khayyam. one of the king's names)--'a computation of time. Omar was one of the eight learned men employed to do it. Millers.' adds the Vizier."'" <3>"Philosophe Musulman qui a vecu en Odeur de Saintete dans sa Religion.--the very paragon of his age. under Khiam. 'which surpasses the Julian. Fletchers. 'busied. Omar Khayyam. Under the Sultanate of Malik Shah. and especially in Astronomy. entitled 'Ziji-Malikshahi. according to D'Herbelot.D. 499. and he is said to have at one time exercised that trade. and D'Herbelot alludes to it in his Bibliotheque. so that the stone was hidden under them. and trees laden with fruit stretched their boughs over the garden wall.' "When the Malik Shah determined to reform the calendar. vers la Fin du premier et le Commencement du second Siecle. and one day he said to me. <4>The Rashness of the Words.' says Gibbon. "We have only one more anecdote to give of his Life. 'an oil presser..<2> Omar himself alludes to his name in the following whimsical lines:-"'Khayyam. thus we have Attar. it is told in the anonymous preface which is sometimes prefixed to his poems.<3>-"'It is written in the chronicles of the ancients that this King of the Wise. it has been printed in the Persian in the Appendix to Hyde's Veterum Persarum Religio. the result was the Jalali era (so called from Jalal-ud-din. may simply retain the Surname of an hereditary calling. and approaches the accuracy of the Gregorian style.' I wondered at the words he spake. wherein he attained to a very high pre-eminence. The shears of Fate have cut the tent ropes of his life. 'My tomb shall be in a spot where the north wind may scatter roses over it. p. 'in winning knowledge of every kind. except the "Philosophe."--This story of Omar reminds me of another so naturally--and . 1123). and obtained great praise for his proficiency in science. and lo! it was just outside a garden. Many Persian poets similarly derive their names from their occupations. Has fallen in grief's furnace and been suddenly burned. died at Naishapur in the year of the Hegira. and the Sultan showered favors upon him. in a garden." no part of which. who stitched the tents of science.<4> Years after. Khwajah Nizami of Samarcand.' Assar. he came to Merv. but I knew that his were no idle words.

that might serve indifferently for either. though swelled to that by all kinds of Repetition and Corruption. when stript of the Mysticism and formal recognition of Islamism under which Omar would not hide.D. I was made to repeat it several times over till they could pronounce it. He is said to have been especially hated and dreaded by the Sufis. I think Thorwaldsen desired to have roses grow over him. than to perplex it with vain disquietude after what they might be. was most vitally interested. When leaving Ulietea. We know but of one in England: No. Omar as before said. he set about making the most of it. he asked the name of my Marai (burying-place). "Oreo's last request was for me to return. 1460. When he saw he could not obtain that promise. and then 'Stepney Marai no Toote' was echoed through an hundred mouths at once. So Von Hammer speaks of his Copy as containing about 200. are so rare in the East as scarce to have reacht Westward at all. The MSS. to return to Omar. on reading in India this story of Omar's Grave." Omar's Epicurean Audacity of Thought and Speech caused him to be regarded askance in his own Time and Country. Though the Sultan "shower'd Favors upon him. buried in grass and weeds.'" Thus far--without fear of Trespass--from the Calcutta Review. but he gave a different. whose Practise he ridiculed. mutilated beyond the average Casualties of Oriental Transcription. 140 of the Ouseley MSS. and delighting in a cloudy composition of both. indeed. was reminded. preferring rather to soothe the Soul through the Senses into Acquiescence with Things as he saw them. however. Forster by a man on shore. in which they could float luxuriously between Heaven and Earth. This contains but 158 Rubaiyat. I hesitated not a moment to tell him 'Stepney'. and whose Faith amounts to little more than his own. who are (with the exception of Firdausi) the most considerable in Persia. 374). Their Poets. The writer of it. a People quite as quick of Doubt as of Belief. of Omar's material. and this World and the Next. by saying. There is no copy at the India House. For whatever Reason. and therefore has been but scantily transmitted abroad. of his Poems. and indeed more proper answer. contains (and yet incomplete) 516. at the Bodleian. written at Shiraz. and he very likely takes a humorous or perverse pleasure in exalting the gratification of Sense above that of the Intellect. has never been popular in his own Country. I believe. on the wings of a poetical expression. I afterwards found the same question had been put to Mr. As strange a question as this was. Having failed (however mistakenly) of finding any Providence but Destiny. A. in spite of all the acquisitions of Arms and Science. It has been seen. a wish religiously fulfilled for him to the present day. However. but turning it to a mystical Use more convenient to Themselves and the People they addressed. although it failed to answer the Questions in which he. including Hafiz. and any World but This. that his Worldly Ambition was not exorbitant. of Cicero's Account of finding Archimedes' Tomb at Syracuse. at .when one remembers how wide of his humble mark the noble sailor aimed--so pathetically told by Captain Cook--not by Doctor Hawkworth--in his Second Voyage (i. however. borrowed largely. Omar was too honest of Heart as well of Head for this. 'No man who used the sea could say where he should be buried. while Dr. he says. One in the Asiatic Society's Library at Calcutta (of which we have a Copy). as keen of Bodily sense as of Intellectual. none at the Bibliotheque Nationale of Paris. in common with all men. in which he must have taken great delight. Sprenger catalogues the Lucknow MS. the parish in which I live when in London.

" <5>"Since this paper was written" (adds the Reviewer in a note).) to have arisen from a Dream. fine Imagination. Devotion to it. the Calcutta with one of Expostulation. only diverted himself with speculative problems of Deity." The Reviewer. who justly revolted from their Country's false Religion. Somewhat as in the Greek Alcaic. It may be rendered thus:-"O Thou who burn'st in Heart for those who burn In Hell. Good and Evil. and acting by a Law that implied no Legislator. Prosody.<5> The Scribes. as the serious purpose of Life. and cultivated Intellect.double that number. but oftener (as here imitated) the third line a blank. and He to learn?" The Bodleian Quatrain pleads Pantheism by way of Justification. How long be crying. both as to natural Temper and Genius. himself and all about him (as in his own sublime description of the Roman Theater) discolored with the lurid reflex of the Curtain suspended between the Spectator and the Sun. taken out of its alphabetical order. pretending sensual pleasure. The original Rubaiyat (as. and as acted upon by the Circumstances in which he lived. with an Appendix containing 54 others not found in some MSS. with such material as Epicurus furnished. more desperate. easier to start than to run down. flung his own Genius and Learning with a bitter or humorous jest into the general Ruin which their insufficient glimpses only served to reveal. or more careless of any so complicated System as resulted in nothing but hopeless Necessity. of the Oxford and Calcutta MSS. "we have met with a Copy of a very rare Edition. Omar. "If I myself upon a looser Creed Have loosely strung the Jewel of Good deed. Lucretius indeed. who art Thou to teach. and so composing himself into a Stoical rather than Epicurean severity of Attitude. This contains 438 Tetrastichs. in which Omar's mother asked about his future fate. had yet made a Law to themselves. though varied. sometimes all rhyming. too. whose fires thyself shall feed in turn. Matter and Spirit. and the pursuit of which becomes a very weary sport at last! <6>Professor Cowell.<6> to whom I owe the Particulars of Omar's Life. these Tetrastichs are more musically called) are independent Stanzas. and other such questions. or foolish. and. 'Mercy on them. supposed (says a Notice prefixed to the MS. satisfied himself with the theory of a vast machine fortuitously constructed. Destiny. strong. and false. and Hearts passionate for Truth and Justice. the Oxford with one of Apology. each beginning with a Tetrastich (whether genuine or not). God!' Why. but who fell short of replacing what they subverted by such better Hope as others. As usual with such kind of Oriental . with no better Revelation to guide them. consisting each of four Lines of equal. sat down to contemplate the mechanical drama of the Universe which he was part Actor in. With regard to the present Translation. Both indeed were men of subtle. seem to do their Work under a sort of Protest. Let this one thing for my Atonement plead: That One for Two I never did misread. where the penultimate line seems to lift and suspend the Wave that falls over in the last. missing an Arabic Guttural. concludes his Review by comparing him with Lucretius. printed at Calcutta in 1836.

And if more were needed to disprove Mons. fell back upon TO-DAY (which has outlasted so many To-morrows!) as the only Ground he had got to stand upon. I cannot see reason to alter my opinion. not only when carousing with his friends.) Indeed I hardly knew poor Omar was so far gone till his Apologist informed me.: so carefully indeed that one is tempted to think that he was indoctrinated by the Sufi with whom he read the Poems. and a Sufi to enroll him in his own sect. Nicolas. from a lithograph copy at Teheran. (Note to Rub. [From the Third Edition.. in which he argues from the Poems themselves. Nicolas carefully annotates "Dieu. <7> Perhaps would have edited the Poems himself some years ago. Those here selected are strung into something of an Eclogue. that he would gladly have adopted any such Interpretation of his meaning as Mons. the Rubaiyat follow one another according to Alphabetic Rhyme--a strange succession of Grave and Gay. which already comprises all the chief Poets of Persia. a Sufi Poet like Hafiz and the rest. Nicolas' if he could." And yet.] While the second Edition Monsieur Nicolas. What historical Authority has Mons. He admired Omar's Genius so much. Consul at Resht. with translation and notes of his own. does not consider Omar to be the material Epicurean that I have literally taken him for. Mons. of this version of Omar was preparing. p. as Hafiz is supposed to do. whatever were the Wine that Hafiz drank and sang.<7> That he could not. Either way. but a Mystic. there is the Biographical Notice which he himself has drawn up in direct contradiction to the Interpretation of the Poems given in his Notes. Nicolas to show that Omar gave himself up "avec passion a l'etude de la philosophie des Soufis"? . published a very careful and Text. who." which (genuine or not) recurs over-frequently in the Original. He may now as little approve of my Version on one side. appears by his Paper in the Calcutta Review already so largely quoted. (See pp. &c. formed as it was more than a dozen years ago when Omar was first shown me by one to whom I am indebted for all I know of Oriental..Verse. literature. shadowing the Deity under the figure of Wine. with perhaps a less than equal proportion of the "Drink and make-merry. Wine-bearer. ii. 13-14 of his Preface. the Result is sad enough: saddest perhaps when most ostentatiously merry: more apt to move Sorrow than Anger toward the old Tentmaker." "La Divinite. 8. whose Edition has reminded me of several things. the veritable Juice of the Grape it was which Omar used. however momentarily slipping from under his Feet. as of Mons. Nicolas) in order to excite himself to that pitch of Devotion which others reached by cries and "hurlemens. but (says Mons. and to catch some authentic Glimpse of TO-MORROW. whenever Wine. Nicolas' Theory on the other.) A Persian would naturally wish to vindicate a distinguished Countryman. Wine-bearer. in short. as well as from what records remain of the Poet's Life." &c. &c. and instructed me in others. occur in the Text--which is often enough--Mons. Nicolas' Theory. and very much of other. after vainly endeavoring to unshackle his Steps from Destiny. French very good Edition of the comprising 464 Rubaiyat. For here we see that.

nos lecteurs. Necessity. and very likely to be the spontaneous growth of a Philosopher living in an Age of social and political barbarism. for one. Von Hammer (according to Sprenger's Oriental Catalogue) speaks of Omar as "a Free-thinker.) The Doctrines of Pantheism. such Rubaiyat being the common form of Epigram in Persia. Attar. comme tant d'autres dans ce recueil. A. A. as frankly before us as if we were really at Table with him." by some succeeding Mystic? Mons. they are not quoted without "rougissant" even by laymen in Persia--"Quant aux termes de tendresse qui commencent ce quatrain."<8> No doubt also many of the Quatrains in the Teheran. however clear the mystical meaning of such Images must be to Europeans. the abstract is not only likened to. nor to Lucretius before them. Perhaps some Allegory less liable to mistake or abuse had been better among so inflammable a People: much more so when. <8> A note to Quatrain 234 admits that. as dated at Shiraz. It does not appear there was any danger in holding and singing Sufi Pantheism. and a great opponent of Sufism. under shadow of one of the Two and Seventy Religions supposed to divide the world. But this. while holding much of their Doctrine. tells as much one way as another. Jami. at best. Ouseley has written a note to something of the same effect on the fly-leaf of the Bodleian MS. &c. Copies.H. Nicolas' own Edition Suf and Sufi are both disparagingly named. who may be considered the Scholar and Man of Letters in Persia. I think. were not peculiar to the Sufi. nor to Epicurus before him. but many more as unaccountable unless literally. et a la singularite des images trop orientales. Under such conditions Jelaluddin. 865. as in the Calcutta. Sir W. so long as the Poet made his Salaam to Mohammed at the beginning and end of his Song. are spurious. never wholly believed in the Mysticism of Hafiz. with all his Humours and Passions. would be far more likely than the careless Epicure to interpolate what favours his own view of the Poet. probably the very original Irreligion of Thinking men from the first. n'auront pas de peine a se persuader qu'il s'agit de la Divinite. the Sufi. and others sang. as some think with Hafiz and Omar.(Preface." I must say that I. No doubt many of these Quatrains seem unaccountable unless mystically interpreted. And this. the Divinity they were celebrating. we seem to have the Man--the Bon-homme--Omar himself. but still which the reader cannot but refer to "La Divinite. the Man in Allegory and Abstraction. Nicolas himself is puzzled by some "bizarres" and "trop Orientales" allusions and images--"d'une sensualite quelquefois revoltante" indeed--which "les convenances" do not permit him to translate. for instance. Materialism. how wash the Body with it when dead? Why make cups of the dead clay to be filled with--"La Divinite. . Were the Wine spiritual.D. qui rougissent veritablement d'une pareille licence de leur compatriote a 1'egard des choses spirituelles. And in two Rubaiyat of Mons. bien que cette conviction soit vivement discutee par les moullahs musulmans. he would not pretend to any inconsistent severity of morals." perhaps because. p. habitues maintenant a 1'etrangete des expressions si souvent employees par Kheyam pour rendre ses pensees sur l'amour divin. whereas with them the Poet is lost in his Song. not Christian--familiar name) from all other Persian Poets: That. not as a Mask to hide. et meme par beaucoup de laiques.. nay.. I observed that very few of the more mystical Quatrains are in the Bodleian MS. xiii. which must be one of the oldest. after the Wine had gone round. especially distinguishes Omar (I cannot help calling him by his--no. d'une sensualite quelquefois revoltante. 1460. using Wine and Beauty indeed as Images to illustrate.

On the other hand. and such moderate wants as rarely satisfy a Debauchee. while the Wine Omar celebrates is simply the Juice of the Grape. of such moderate worldly Ambition as becomes a Philosopher. from his Day to this. for To-morrow we die!" And if Hafiz meant quite otherwise by a similar language." III. other readers may be content to believe with me that. and the burden of Omar's Song--if not "Let us eat"--is assuredly--"Let us drink. However. is Sensual Matter as well as Spirit. Awake! for Morning in the Bowl of Night Has flung the Stone that puts the Stars to Flight: And Lo! the Hunter of the East has caught The Sultan's Turret in a Noose of Light. "Awake. my Little ones. Lucretius' blind Divinity certainly merited. who according to the Doctrine. the sensual Image. without hope of any posthumous Beatitude in another world to compensate for all one's selfdenial in this. Edward J. and certainly the opinion of some learned men. has been said and sung by any rather than spiritual Worshippers. hazardous. II. and worse for the Profane in proportion as the Devotion of the Initiated grew warmer. Fitzgerald First Edition I. he bragg'd more than he drank of it. in favour of Omar's being a Sufi--and even something of a Saint--those who please may so interpret his Wine and Cup-bearer. of scientific Insight and Ability far beyond that of the Age and Country he lived in. And all for what? To be tantalized with Images of sensual enjoyment which must be renounced if one would approximate a God. as the Cock crew. And. and probably got. and fill the Cup Before Life's Liquor in its Cup be dry. he surely miscalculated when he devoted his Life and Genius to so equivocal a Psalmody as. as there is far more historical certainty of his being a Philosopher. as much self-sacrifice as this of the Sufi.but identified with. as there is some traditional presumption. if not to the Devotee himself. Dreaming when Dawn's Left Hand was in the Sky I heard a Voice within the Tavern cry. . and into whose Universe one expects unconsciously to merge after Death. yet to his weaker Brethren. those who stood before The Tavern shouted--"Open then the Door. in very defiance perhaps of that Spiritual Wine which left its Votaries sunk in Hypocrisy or Disgust.

IX. and Jesus from the Ground suspires. And Jamshyd's Sev'n-ring'd Cup where no one knows. ." IV. Or Hatim Tai cry Supper--heed them not. Come. V. And pity Sultan Mahmud on his Throne. And David's Lips are lock't. Where name of Slave and Sultan scarce is known. And still a Garden by the Water blows. and leave the Lot Of Kaikobad and Kaikhosru forgot: Let Rustum lay about him as he will. Now the New Year reviving old Desires. once departed. VII. X. The thoughtful Soul to Solitude retires. But come with old Khayyam. fill the Cup. But still the Vine her ancient Ruby yields. may return no more. VIII. VI. 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. Where the WHITE HAND OF MOSES on the Bough Puts out.You know how little while we have to stay. 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. And. With me along some Strip of Herbage strown That just divides the desert from the sown. Iram indeed is gone with all its Rose. but in divine High piping Pelevi. with "Wine! Wine! Wine! Red Wine!"--the Nightingale cries to the Rose That yellow Cheek of hers to'incarnadine.

How Sultan after Sultan with his Pomp Abode his Hour or two. that great Hunter--the Wild Ass Stamps o'er his Head. XVIII. and he lies fast asleep. Think. XVII. And those who flung it to the Winds like Rain. XVI. XII. buried once. . and its Treasure on the Garden throw. take the Cash in hand and waive the Rest. and went his way. The Worldly Hope men set their Hearts upon Turns Ashes--or it prospers. Like Snow upon the Desert's dusty Face Lighting a little Hour or two--is gone. I sometimes think that never blows so red The Rose as where some buried Caesar bled. Men want dug up again. Here with a Loaf of Bread beneath the Bough. Oh.XI. in this batter'd Caravanserai Whose Doorways are alternate Night and Day. And those who husbanded the Golden Grain. Laughing. "into the World I blow: At once the silken Tassel of my Purse Tear. a Book of Verse--and Thou Beside me singing in the Wilderness-And Wilderness is Paradise enow. A Flask of Wine. "How sweet is mortal Sovranty!"--think some: Others--"How blest the Paradise to come!" Ah. Look to the Rose that blows about us--"Lo. XV." XIV. Alike to no such aureate Earth are turn'd As. the brave Music of a distant Drum! XIII. and anon." she says. They say the Lion and the Lizard keep The Courts where Jamshyd gloried and drank deep: And Bahram.

Lo! some we loved. A Muezzin from the Tower of Darkness cries "Fools! your Reward is neither Here nor There." XXV. are thrust Like foolish Prophets forth. sans Song. Ah! my Beloved. And we. Alike for those who for TO-DAY prepare. and their Mouths are stopt with Dust. fill the Cup that clears TO-DAY of past Regrets and future FearsTo-morrow?--Why.That every Hyacinth the Garden wears Dropt in its Lap from some once lovely Head. XIX. Why. Have drunk their Cup a Round or two before. To-morrow I may be Myself with Yesterday's Sev'n Thousand Years. XXII. Before we too into the Dust Descend. ourselves to make a Couch--for whom? XXIII. Ourselves must we beneath the Couch of Earth Descend. to lie. And one by one crept silently to Rest. And those that after a TO-MORROW stare. the loveliest and the best That Time and Fate of all their Vintage prest. and Summer dresses in new Bloom. XXI. that now make merry in the Room They left. And this delightful Herb whose tender Green Fledges the River's Lip on which we lean-Ah. their Words to Scorn Are scatter'd. Ah. sans Singer and--sans End! XXIV. all the Saints and Sages who discuss'd Of the Two Worlds so learnedly. Dust into Dust. . make the most of what we yet may spend. and under Dust. Sans Wine. lean upon it lightly! for who knows From what once lovely Lip it springs unseen! XX.

Asking. And many Knots unravel'd by the Road. Up from Earth's Centre through the seventh Gate I rose. Then to the rolling Heav'n itself I cried. and on the Throne of Saturn sate. that Life flies. Nor whence.XXVI. XXVII. Oh. one thing is certain. as Wind along the Waste. without asking. The Flower that once has blown for ever dies. With them the Seed of Wisdom did I sow. and like Wind I go. 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. I know not whither. "What Lamp had Destiny to guide . And with my own hand labour'd it to grow: And this was all the Harvest that I reap'd-"I came like Water. without asking. come with old Khayyam. One thing is certain. Myself when young did eagerly frequent Doctor and Saint. and the Rest is Lies. What. and leave the Wise To talk. XXXII. Into this Universe. XXX. XXVIII. But not the Knot of Human Death and Fate. and why not knowing. hither hurried whence? And. willy-nilly blowing. XXXIII. and heard great Argument About it and about: but evermore Came out by the same Door as in I went. whither hurried hence! Another and another Cup to drown The Memory of this Impertinence! XXXI." XXIX. like Water willy-nilly flowing: And out of it.

XXXVI. the Cup:--what boots it to repeat is slipping underneath our Feet: TO-MORROW and dead YESTERDAY. And took the Daughter of the Vine to Spouse. gently. For in the Market-place. that with fugitive Articulation answer'd. how long since in my House For a new Marriage I did make Carouse: Divorced old barren Reason from my Bed. XXXIV. fill How Time Unborn Why fret XXXVIII. 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. Brother. You know. How long." XXXV. of the Well of Life to taste-The Stars are setting. I think the Vessel. pray!" XXXVII. in infinite Pursuit Of This and That endeavour and dispute? Better be merry with the fruitful Grape Than sadden after none. my Friends. Ah. And merry-make. once did live. and the cold Lip I kiss'd How many Kisses might it take--and give. or bitter. about them if TO-DAY be sweet! . one Dusk of Day.Her little Children stumbling in the Dark?" And--"A blind understanding!" Heav'n replied. XL. how long. make haste! XXXIX. One Moment in Annihilation's Waste. and the Caravan Starts for the dawn of Nothing--Oh. Fruit. Drink!--for once dead you never shall return. One moment. I watch'd the Potter thumping his wet Clay: And with its all obliterated Tongue It murmur'd--"Gently.

in some corner of the Hubbub coucht. And lately. and He bid me taste of it. above. XLIV. XLVI. Round which we Phantom Figures come and go. Play'd in a Box whose Candle is the Sun. End in the Nothing all Things end in--YesThen fancy while Thou art. That all the misbelieving and black Horde Of Fears and Sorrows that infest the Soul Scatters and slays with his enchanted Sword. The mighty Mahmud. the Lip you press. the victorious Lord. and with me The Quarrel of the Universe let be: And. below. And. While the Rose blows along the River Brink. XLV. XLII. I could define. With old Khayyam the Ruby Vintage drink: . Make Game of that which makes as much of Thee. For in and out. 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. by the Tavern Door agape. XLVIII. about. And if the Wine you drink. I yet in all I only cared to know. "UP-AND-DOWN" without. XLVII.XLI. Was never deep in anything but--Wine. For "IS" and "IS-NOT" though with Rule and Line. Came stealing through the Dusk an Angel Shape. Thou art but what Thou shalt be--Nothing--Thou shalt not be less. and 'twas--the Grape! XLIII. Bearing a vessel on his Shoulder. 'Tis nothing but a Magic Shadow-show. But leave the Wise to wrangle.

LII. And one by one back in the Closet lays. having writ. And then of the Last Harvest sow'd the Seed: Yea. and do not shrink. and. The Ball no Question makes of Ayes and Noes. And He that toss'd Thee down into the Field. That shall unlock the Door he howls without. He knows about it all--HE knows--HE knows! LI. With Earth's first Clay They did the Last Man's knead. And that inverted Bowl we call The Sky. In my predestin'd Plot of Dust and Soul LV. the first Morning of Creation wrote What the Last Dawn of Reckoning shall read. Moves on: nor all thy Piety nor Wit Shall lure it back to cancel half a Line. Lift not thy hands to IT for help--for It Rolls impotently on as Thou or I. and slays. . LIV. starting from the Goal. 'Tis all a Chequer-board of Nights and Days Where Destiny with Men for Pieces plays: Hither and thither moves. Of my Base Metal may be filed a Key. Whereunder crawling coop't we live and die. L. which about It clings my Being--let the Sufi flout. Nor all thy Tears wash out a Word of it. and mates. The Vine had struck a Fibre. LIII. The Moving Finger writes. But Right or Left as strikes the Player goes. Over the shoulders of the flaming Foal Of Heav'n Parwin and Mushtari they flung. I tell Thee this--When.And when the Angel with his darker Draught Draws up to thee--take that. XLVIX.

among that Earthen Lot Some could articulate. Listen again." LXII. who Man of baser Earth didst make. pray. Then said another--"Surely not in vain My substance from the common Earth was ta'en. in an after Rage destroy!" . One Glimpse of It within the Tavern caught Better than in the Temple lost outright. while others not: And suddenly one more impatient cried-"Who is the Potter. One Evening at the Close Of Ramazan.LVI. LX. And this I know: whether the one True Light. And who with Eden didst devise the Snake. or Wrath consume me quite. Oh Thou who didst with Pitfall and with Gin Beset the Road I was to wander in. For all the Sin wherewith the Face of Man Is blacken'd. Oh Thou. Thou wilt not with Predestination round Enmesh me. In that old Potter's Shop I stood alone With the clay Population round in Rows. Another said--"Why. Man's Forgiveness give--and take! * * * * * * * * * * * * * * * * * * * * * * * KUZA--NAMA. and who the Pot?" LXI. Shall He that made the Vessel in pure Love And Fansy. That He who subtly wrought me into Shape Should stamp me back to common Earth again. ere the better Moon arose. And strange to tell. ne'er a peevish Boy Would break the Bowl from which he drank in Joy. Kindle to Love. ("Book of Pots") LIX. and impute my Fall to Sin? LVIII. LVII.

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

Repentance oft before I swore--but was I sober when I swore? And then and then came Spring. and Rose-in-hand My thread-bare Penitence a-pieces tore. Fifth Edition I. Love! could thou and I with Fate conspire To grasp this sorry Scheme of Things entire. Would not we shatter it to bits--and then Re-mould it nearer to the Heart's Desire! LXXIV. And And I One much as Wine has play'd the Infidel. who scatter'd into flight . that Spring should vanish with the Rose! That Youth's sweet-scented Manuscript should close! The Nightingale that in the Branches sang. Ah.Indeed. WAKE! For the Sun. who knows! LXXIII. And in Thy joyous Errand reach the Spot Where I made one--turn down an empty Glass! TAMAM SHUD. And when Thyself with shining Foot shall pass Among the Guests Star-scatter'd on The Grass. Moon of my Delight who know'st no wane. LXXI. whence. LXXII. The Moon of Heav'n is rising once again: How oft hereafter rising shall she look Through this same Garden after me--in vain! LXXV. indeed. Alas. often wonder what the Vintners buy half so precious as the Goods they sell. Ah. and whither flown again. robb'd me of my Robe of Honour--well. Ah.

The thoughtful Soul to Solitude retires. Before the phantom of False morning died. "Why nods the drowsy Worshiper outside?" III. But still a Ruby kindles in the Vine. And. Methought a Voice within the Tavern cried.The Stars before him from the Field of Night. And David's lips are lockt. The Wine of Life keeps oozing drop by drop. 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. II. . fill the Cup. but in divine High-piping Pehlevi. Iram indeed is gone with all his Rose. Whether at Naishapur or Babylon. "When all the Temple is prepared within. may return no more. Now the New Year reviving old Desires. and Jesus from the Ground suspires. Come. Whether the Cup with sweet or bitter run." IV. And many a Garden by the Water blows. And. and strikes The Sultan's Turret with a Shaft of Light. Drives Night along with them from Heav'n. The Leaves of Life keep falling one by one. V. once departed. VI. with "Wine! Wine! Wine! "Red Wine!"--the Nightingale cries to the Rose That sallow cheek of hers to' incarnadine. And Jamshyd's Sev'n-ring'd Cup where no one knows. VIII. those who stood before The Tavern shouted--"Open then the Door! "You know how little while we have to stay. as the Cock crew. VII. Where the WHITE HAND OF MOSES on the Bough Puts out.

IX. With me along the strip of Herbage strown That just divides the desert from the sown. And those who husbanded the Golden grain. X. "into the world I blow. Alike to no such aureate Earth are turn'd As. XI. And those who flung it to the winds like Rain. and its Treasure on the Garden throw. buried once. A Book of Verses underneath the Bough. and some Sigh for the Prophet's Paradise to come. XVI. or Kaikhosru? Let Zal and Rustum bluster as they will." XV. take the Cash. a Loaf of Bread--and Thou Beside me singing in the Wilderness-Oh. you say: Yes. Each Morn a thousand Roses brings. At once the silken tassel of my Purse Tear. A Jug of Wine. Look to the blowing Rose about us--"Lo. Men want dug up again. Nor heed the rumble of a distant Drum! XIV. The Worldly Hope men set their Hearts upon ." she says. Laughing. Ah. Or Hatim call to Supper--heed not you. Where name of Slave and Sultan is forgot-And Peace to Mahmud on his golden Throne! XII. Wilderness were Paradise enow! XIII. and let the Credit go. Some for the Glories of This World. but where leaves the Rose of Yesterday? And this first Summer month that brings the Rose Shall take Jamshyd and Kaikobad away. Well. let it take them! What have we to do With Kaikobad the Great.

and went his way. I sometimes think that never blows so red The Rose as where some buried Caesar bled. Like Snow upon the Desert's dusty Face. that great Hunter--the Wild Ass Stamps o'er his Head. XVIII. XIX. And this reviving Herb whose tender Green Fledges the River-Lip on which we lean-Ah. That every Hyacinth the Garden wears Dropt in her Lap from some once lovely Head. lean upon it lightly! for who knows From what once lovely Lip it springs unseen! XXI. They say the Lion and the Lizard keep The courts where Jamshyd gloried and drank deep: And Bahram. in this batter'd Caravanserai Whose Portals are alternate Night and Day. that now make merry in the Room They left. fill the Cup that clears TO-DAY of past Regrets and future Fears: To-morrow--Why. Have drunk their Cup a Round or two before. XVII. and anon. Ah. XX. the loveliest and the best That from his Vintage rolling Time hath prest. To-morrow I may be Myself with Yesterday's Sev'n thousand Years. but cannot break his Sleep. XXIII. Lighting a little hour or two--is gone. my Beloved. and Summer dresses in new bloom. And we. XXII. Ourselves must we beneath the Couch of Earth Descend--ourselves to make a Couch--for whom? . How Sultan after Sultan with his Pomp Abode his destined Hour. And one by one crept silently to rest. Think.Turns Ashes--or it prospers. For some we loved.

Alike for those who for TO-DAY prepare. And out of it. and their Mouths are stopt with Dust. Myself when young did eagerly frequent Doctor and Saint. And those that after some TO-MORROW stare. without asking. I know not Whither. sans Song. Up from Earth's Center through the Seventh Gate . And this was all the Harvest that I reap'd-"I came like Water. without asking. Sans Wine. willy-nilly blowing. and Why not knowing Nor Whence. and under Dust to lie." XXIX. With them the seed of Wisdom did I sow. hither hurried Whence? And. A Muezzin from the Tower of Darkness cries. many a Cup of this forbidden Wine Must drown the memory of that insolence! XXXI. like Water willy-nilly flowing. and like Wind I go. as Wind along the Waste. and heard great argument About it and about: but evermore Came out by the same door where in I went. their Words to Scorn Are scatter'd. Whither hurried hence! Oh. XXVIII. Dust into Dust. XXX. "Fools! your Reward is neither Here nor There. And with mine own hand wrought to make it grow. and--sans End! XXV. all the Saints and Sages who discuss'd Of the Two Worlds so wisely--they are thrust Like foolish Prophets forth." XXVI. sans Singer. Into this Universe. What. Why. make the most of what we yet may spend. Ah.XXIV. Before we too into the Dust descend. XXVII.

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. XXXII. For I remember stopping by the To watch a Potter thumping his And with its all-obliterated It murmur'd--"Gently. with all his Signs reveal'd And hidden by the sleeve of Night and Morn. once did live. I think the Vessel. and Ah! the passive Lip I kiss'd. once dead. XXXIII. Nor rolling Heaven. and I heard. But not the Master-knot of Human Fate. And drink. And many a Knot unravel'd by the Road. the Secret of my Life to learn: And Lip to Lip it murmur'd--"While you live. I lifted up my hands to find A lamp amid the Darkness. XXXIV. 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? way wet Clay: Tongue gently. Brother. Earth could not answer. Then to the Lip of this poor earthen Urn I lean'd. As from Without--"THE ME WITHIN THEE BLIND!" XXXV. that with fugitive Articulation answer'd. you never shall return. "Drink!--for. and on the Throne of Saturn sate. of their Lord Forlorn. XXXVIII. How many Kisses might it take--and give! XXXVII. pray!" ." XXXVI. nor the Seas that mourn In flowing Purple. Then of the THEE IN ME who works behind The Veil. There was the Door to which I found no Key.I rose.

To-morrow's tangle to the winds resign. if the Soul can fling the Dust aside. So when that Angel of the darker Drink At last shall find you by the river-brink. Were't not a Shame--were't not a Shame for him In this clay carcass crippled to abide? XLV. End in what All begins and ends in--Yes. Think then you are TO-DAY what YESTERDAY You were--TO-MORROW you shall not be less. XL. invite your Soul Forth to your Lips to quaff--you shall not shrink. The Sultan rises. Why. XLIV. 'Tis but a Tent where takes his one day's rest A Sultan to the realm of Death addrest. Do you devoutly do the like. the Lip you press. And if the Wine you drink. And fear not lest Existence closing your . but may steal below To quench the fire of Anguish in some Eye There hidden--far beneath. XLVI. and prepares it for another Guest. till Heav'n To Earth invert you--like an empty Cup. And not a drop that from our Cups we throw For Earth to drink of. XLI. As then the Tulip for her morning sup Of Heav'nly Vintage from the soil looks up. And. and the dark Ferrash Strikes. And lose your fingers in the tresses of The Cypress-slender Minister of Wine. XLII. Perplext no more with Human or Divine. and long ago. And naked on the Air of Heaven ride.XXXIX. offering his Cup. XLIII.

Account. long while the World shall last. A Hair perhaps divides the False and True. LI. Taking all shapes from Mah to Mahi and They change and perish all--but He remains. Whose secret Presence through Creation's veins Running Quicksilver-like eludes your pains. Oh. You gaze TO-DAY. LII. and up to Heav'n's unopening Door. and will pour. enact. Which of our Coming and Departure heeds As the Sea's self should heed a pebble-cast. LIII. The Eternal Saki from that Bowl has pour'd Millions of Bubbles like us. and a single Alif were the clue-Could you but find it--to the Treasure-house. while You are You--how then TO-MORROW. prithee. should know the like no more. for the Pastime of Eternity. but the long. XLVIII. A moment guessed--then back behind the Fold Immerst of Darkness round the Drama roll'd Which. behold. Yes. He doth Himself contrive. But if in vain. When You and I behind the Veil are past. and mine. Friend! A Hair perhaps divides the False from True-And upon what. And peradventure to THE MASTER too. Would you that spangle of Existence spend About THE SECRET--quick about it. XLVII. 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. may life depend? L. down on the stubborn floor Of Earth. when You shall be You no more? . make haste! XLIX.

or bitter. 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. LVI. LVII. I was never deep in anything but--Wine. be this Juice the growth of God. Allah-breathing Lord.LIV. by my Computations. You know. And took the Daughter of the Vine to Spouse. LV. nor in the vain pursuit Of This and That endeavor and dispute. The mighty Mahmud. Of all that one should care to fathom. LX. Ah. Came shining through the Dusk an Angel Shape Bearing a Vessel on his Shoulder. That all the misbelieving and black Horde Of Fears and Sorrows that infest the Soul Scatters before him with his whirlwind Sword. Fruit. People say. For "Is" and "Is-not" though with Rule and Line And "UP-AND-DOWN" by Logic I define. LXI. 'Twas only striking from the Calendar Unborn To-morrow and dead Yesterday. Waste not your Hour. with what a brave Carouse I made a Second Marriage in my house. Divorced old barren Reason from my Bed. who dare . and 'twas--the Grape! LIX. And lately. Better be jocund with the fruitful Grape Than sadden after none. by the Tavern Door agape. Why. LVIII. Reduce the Year to better reckoning?--Nay. my Friends. and He bid me taste of it.

should we not? And if a Curse--why. LXV. And Hell the Shadow from a Soul on fire. Strange. we should use it. Scared by some After-reckoning ta'en on trust. Some letter of that After-life to spell: And by and by my Soul return'd to me. I must. Heav'n but the Vision of fulfill'd Desire. So late emerged from. awoke from Sleep They told their comrades. The Revelations of Devout and Learn'd Who rose before us. I sent my Soul through the Invisible. Of threats of Hell and Hopes of Paradise! One thing at least is certain--This Life flies.Blaspheme the twisted tendril as a Snare? A Blessing. The Flower that once has blown for ever dies. Cast on the Darkness into which Ourselves. LXIV. shall so soon expire. I must abjure the Balm of Life. To fill the Cup--when crumbled into Dust! LXIII. And answer'd "I Myself am Heav'n and Hell:" LXVII. One thing is certain and the rest is Lies. which. is it not? that of the myriads who Before us pass'd the door of Darkness through. LXVI. and to Sleep return'd. Or lured with Hope of some Diviner Drink. then. Not one returns to tell us of the Road. 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. Are all but Stories. . Who set it there? LXII. and as Prophets burn'd. Which to discover we must travel too. LXVIII.

YESTERDAY This Day's Madness did prepare. 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. LXXII. In my predestined Plot of Dust and Soul. Lift not your hands to It for help--for It As impotently moves as you or I. and slays.LXIX. about it all--HE knows--HE knows! . LXXIV. TO-MORROW's Silence. LXXV. The Vine had struck a fiber: which about no question makes of Ayes and Noes. or There as strikes the Player goes. Moves on: nor all your Piety nor Wit Shall lure it back to cancel half a Line. Nor all your Tears wash out a Word of it. that toss'd you down into the Field. nor where. Triumph. and checks. And that inverted Bowl they call the Sky. With Earth's first Clay They did the Last Man knead. nor why: Drink! for you know not why you go. LXXIII. Whereunder crawling coop'd we live and die. started from the Goal. LXX. Hither and thither moves. The Moving Finger writes. or Despair: Drink! for you not know whence you came. I tell you this--When. and. But helpless Pieces of the Game He plays Upon this Chequer-board of Nights and Days. Over the flaming shoulders of the Foal Of Heav'n Parwin and Mushtari they flung. The Ball But Here And He He knows LXXI. And one by one back in the Closet lays. LXXVI. having writ.

Oh Thou. And this I know: whether the one True Light Kindle to Love. under pain Of Everlasting Penalties. LXXVIII. and then impute my Fall to Sin! LXXXI. Oh Thou. who didst with pitfall and with gin Beset the Road I was to wander in. And cannot answer--Oh the sorry trade! LXXX. That stood along the floor and by the wall. great and small. LXXVII. 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. or Wrath consume me quite. and some . One Flash of It within the Tavern caught Better than in the Temple lost outright. What! out of senseless Nothing to provoke A conscious Something to resent the yoke Of unpermitted Pleasure. Once more within the Potter's house alone I stood. surrounded by the Shapes of Clay. 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! * * * * * * * * * * * * * * * * * * * * * * * * LXXXII. Thou wilt not with Predestined Evil round Enmesh. if broke! LXXIX.It clings my Being--let the Dervish flout. As under cover of departing Day Slunk hunger-stricken Ramazan away. LXXXIII. Shapes of all Sorts and Sizes. And some loquacious Vessels were. who Man of baser Earth didst make. Of my Base metal may be filed a Key That shall unlock the Door he howls without.

"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. Whereat some one of the loquacious Lot-I think a Sufi pipkin--waxing hot-"All this of Pot and Potter--Tell me then." murmured one.Listen'd perhaps. Or trampled back to shapeless Earth again. "Brother! Brother! Now for the Porter's shoulders' knot a-creaking!" * * * * * * * * * * * * * * * * * * * * ." XC. and who the Pot?" LXXXVIII. So while the Vessels one by one were speaking. And He that with his hand the Vessel made Will surely not in after Wrath destroy. "Why." LXXXVI." LXXXIX. "They sneer at me for leaning all awry: What! did the Hand then of the Potter shake?" LXXXVII. and 'twill all be well. Said one among them--"Surely not in vain My substance of the common Earth was ta'en And to this Figure molded. Methinks I might recover by and by. After a momentary silence spake Some Vessel of a more ungainly Make. "Let whoso make or buy." LXXXV. LXXXIV. pray. but never talk'd at all. My Clay with long Oblivion is gone dry: But fill me with the old familiar Juice. to be broke. Who is the Potter." said another. Then said a Second--"Ne'er a peevish Boy Would break the Bowl from which he drank in joy. The little Moon look'd in that all were seeking: And then they jogg'd each other. "Well.

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. and Rose-in-hand My thread-bare Penitence apieces tore. . XCIV. XCII. As springs the trampled herbage of the field! XCVIII. reveal'd. And lay me. XCV. Repentance oft before I swore--but was I sober when I swore? And then and then came Spring. Would but the Desert of the Fountain yield One glimpse--if dimly. Would but some winged Angel ere too late much as Wine has play'd the Infidel. And And I One XCVI. shrouded in the living Leaf. To which the fainting Traveler might spring. indeed. who knows! XCVII. Ah whence. Yet Ah. XCIII. with the Grape my fading life provide. yet indeed. Indeed. 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. And sold my reputation for a Song. By some not unfrequented Garden-side.XCI. robb'd me of my Robe of Honor--Well. And wash the Body whence the Life has died. and whither flown again. Ah. wonder often what the Vintners buy half so precious as the stuff they sell. that Spring should vanish with the Rose! That Youth's sweet-scented manuscript should close! The Nightingale that in the branches sang.

) New Year. or quite obliterate! XCIX. Binning. it must be remembered. you shall pass Among the Guests Star-scatter'd on the Grass.] (Stanza I. Subhi Kazib. to the stanzas of the Fifth edition. Ah Love! could you and I with Him conspire To grasp this sorry Scheme of Things entire. (II. Notes [The references are. 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. a well-known Phenomenon in the East. "The sudden approach and rapid advance of the Spring." says Mr. How oft hereafter rising look for us Through this same Garden--and for one in vain! CI. Beginning with the Vernal Equinox. oh Saki. except in the first note only. And make the stern Recorder otherwise Enregister.) The "False Dawn". "are very striking. Would not we shatter it to bits--and then Re-mold it nearer to the Heart's Desire! C.) Flinging a Stone into the Cup was the signal for "To Horse!" in the Desert.Arrest the yet unfolded Roll of Fate. Yon rising Moon that looks for us again-How oft hereafter will she wax and wane. a transient Light on the Horizon about an hour before the Subhi sadik or True Dawn. (IV. . And in your joyous errand reach the spot Where I made One--turn down an empty Glass! TAMAM. Before the Snow is well off the Ground. And when like her. and whose yearly Calendar he helped to rectify.

two varieties of the Thistle. the old Heroic Sanskrit of Persia. for the Rose was not yet blown: but an almost identical Blackbird and Woodpecker helped to make up something of a North-country Spring. and green Plants and Flowers springing upon the Plains on every side-'And on old Hyems' Chin and icy Crown An odorous Chaplet of sweet Summer buds Is. Jan Ibn also built the Pyramids--before the time of Adam.) Iram. At Naw Rooz (their New Year's Day) the Snow was lying in patches on the Hills and in the shaded Vallies. Red. quotes from some Spanish author about the Rose being White till 10 o'clock. into which the mystical Seven transcend. and perhaps the Book itself that Eighth.) A Drum--beaten outside a Palace. "The White Hand of Moses. like the Horse-gowan. White. 7 Seas. I think that Southey in his CommonPlace Book." Exodus iv. the "Hercules" of Persia. the Rose's Golden Centre. 7 Planets. where Moses draws forth his Hand--not.) Rustum.the Trees burst into Blossom. written by Amir Khusraw: all these Sevens also figuring (according to Eastern Mysticism) the Seven Heavens. (VI. (XIII. "leprous as Snow. 6. like the Master of . the Dock. Hafiz also speaks of the Nightingale's Pehlevi. a well-known type of Oriental Generosity. set--'-Among the Plants newly appear'd I recognized some Acquaintances I had not seen for many a Year: among these. and within which they revolve. According to them also the Healing Power of Jesus resided in his Breath. &c. The Ruins of Three of those Towers are yet shown by the Peasantry. Jamshyd's Seven-ring'd Cup was typical of the 7 Heavens. red and white clover. a coarse species of the Daisy. I am not sure if the fourth line refers to the Red Rose looking sickly." of the mythical Peshdadian Dynasty. as also the Swamp in which Bahram sunk.." The Nightingale was not yet heard. each of whom tells him a Story. the blue Cornflower. Jan--who Persepolis: call'd also Takht-i-Jam-shyd--THE THRONE OF "King Splendid. or to the Yellow Rose that ought to be Red. supposed by him. "Rosa Perfecta" at 2.) Pehlevi. BAHRAM GUR. and (according to the Shah-nama) to have been founded and built Others refer it to the Work of the Genie King. (V. and was a Divining Cup. whose exploits are among the most celebrated in the Shahnama. according to the Persians. and "perfecta incarnada" at 5.) JAMSHYD. and now sunk somewhere in the Sands of Arabia. (X. as told in one of the most famous Poems of Persia. which did not change with the People's. as our May-blossom in Spring perhaps. and Yellow Roses all common in Persia." but white. (XVIII. (XIV. and that vulgar Herb the Dandelion rearing its yellow crest on the Banks of the Water-courses.) That is. while the Fruit-trees in the Garden were budding beautifully. and the Flowers start from the Soil. planted by King Shaddad. Hatim Tai. and Zal his Father. as in mockery.--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.

Whinfield's translation. and the two following Stanzas would have been withdrawn. as with the Ancients of the West? With Omar we see something more is signified. The Palace that to Heav'n his pillars threw. (XXXI. and also in Mr. that our Anemone Pulsatilla. or purple "Pasque Flower. A thirsty Traveller dips his hand into a Spring of Water to drink from. Coo. and. I think--tells him the clay from which the Bowl is made was once Man.) grows only where Danish Blood has been spilt. and "Coo. The Ringdove's ancient Pehlevi Coo.Ravenswood.) ME-AND-THEE: some dividual Existence or Personality distinct from the Whole.) The custom of throwing a little Wine on the ground before drinking still continues in Persia. This. coo. (XXI. but sinks into the ground to refresh the dust of some poor Wine-worshipper foregone. Coo. perhaps.) One of the Persian Poets--Attar. 350 of the Rubaiyat.) Saturn. while pursuing his Gur. and for ever harping on that one note of lamentation for her lost Yusuf. leaving his Bowl behind him." (which grows plentifully about the Fleam Dyke. (XXXVII. Lord of the Seventh Heaven. et en meme temps un avertissement que le buveur doit vider sa coupe jusqu'a la derniere goutte. Mons. near Cambridge. a Libation to propitiate Earth. But a Voice--from Heaven. as . to divert the Jealous Eye by some sacrifice of superfluity. And "Coo. The first Traveller takes it up for another draught. Nicolas considers it "un signe de liberalite." she cried. Apropos of Omar's Red Roses in Stanza xix. (XXXIX. inscribed by some stray hand among the ruins of Persepolis. By-and-by comes another who draws up and drinks from an earthen bowl. Wherefore fear the Sin which brings to another Gain?" (XLIII. coo. can never lose the bitter flavour of Mortality. Binning found. coo.] This Quatrain Mr.) A thousand years to each Planet. I think--has a pretty story about this. I am reminded of an old English Superstition. but is surprised to find that the same Water which had tasted sweet from his own hand tastes bitter from the earthen Bowl.) According to one beautiful Oriental Legend. into whatever shape renew'd. the precious Liquor is not lost. signifies also in Persian "Where? Where? Where?" In Attar's "Bird-parliament" she is reproved by the Leader of the Birds for sitting still. or make her an Accomplice in the illicit Revel? Or." [Included in Nicolas's edition as No. and perhaps generally in the East. coo. and then departs. Thus Hafiz. among several of Hafiz and others." Is it not more likely an ancient Superstition. And Kings the forehead on his threshold drew-I saw the solitary Ringdove there. Azrael accomplishes his mission by holding to the nostril an Apple from the Tree of Life. (XXXII. copying Omar in so many ways: "When thou drinkest Wine pour a draught on the ground.

(LXX. (LX.) This Relation of Pot and Potter to Man and his Maker figures far and wide in the Literature of the World. (LXXV. Thy firmness makes my circle just. feet) together at the end. when we have fixed the centre for our circle. makes no show To move. which she is said to take up just where she left off. including Islamism. decrees. that are quoted in Izaak Walton's Lives! Here is Omar: "You and I are the image of a pair of compasses." by which Mr. (LIX. but for advice which I least like to disregard.somewhat de trop. and . a Magic-lanthorn still used in India. from the time of the Hebrew Prophets to the present. whose knowledge flows in from all quarters. (LI. we two are so As stiff twin-compasses are two.) Parwin and Mushtari--The Pleiads and Jupiter. the more curious because almost exactly parallel'd by some Verses of Doctor Donne's. writes to me-"Apropos of old Omar's Pots. our feet) we have one body. but does if the other do. we bring our heads (sc. did I ever tell you the sentence I found in 'Bishop Pearson on the Creed'? 'Thus are we wholly at the disposal of His will." My Sheikh. and so lightly poised and ventilated as to revolve round the lighted Candle within. the cylindrical Interior being painted with various Figures.) The Seventy-two Religions supposed to divide the World. of the same lump to make one vessel unto honour. Thy Soul.) A Jest. Thine leans and hearkens after it. Such thou must be to me. Carlyle ridiculed Sterling's "Pantheism. Yet when my other far does roam. And me to end where I begun. of course. A curious mathematical Quatrain of Omar's has been pointed out to me. (LVI. at his Studies. from Fish to Moon. but wise and just. and our present and future condition framed and ordered by His free.) Fanusi khiyal." Dr. as some think: but others not. And rows erect as mine comes home. when it may finally take the name of "Pot theism. though we have two heads (sc. Donne: If we be two. from the Text.) Alluding to Sultan Mahmud's Conquest of India and its dark people. (LXXXVII. Hath not the potter power over the clay. And though thine in the centre sit.) A very mysterious Line in the Original: O danad O danad O danad O-breaking off something like our Wood-pigeon's Note. the fixt foot.) From Mah to Mahi. (LXVIII. who must Like the other foot obliquely run.

1871. In our Countrydialect Earthenware is called 'Clome'. which I had quite forgotten. and hailed with Acclamation. it would show more sense in you!' The Scholiast explains echinus as [Greek phrase deleted from etext].' For the 'Allegory. than God hath over him.' with a long white beard--a rare Appendage in those days--and a Face the colour of which seemed to have been baked in. so the Boys of the Village used to shout out after him--'Go back to the Potter. bent." by the late James Hamley Tregenna. Then it is that the Porter's Knot maybe heard--toward the Cellar. Cuddie and his mother in 'Old Mortality!') you would buy yourself a rivet. "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.) And can that earth-artificer have a freer power over his brother potsherd (both being made of the same metal)." One more illustration for the oddity's sake from the "Autobiography of a Cornish Rector. and came by chance on a curious Speaking-pot story in the Vespae. Omar has elsewhere a pretty Quatrain about the same Moon-"Be of Good Cheer--the sullen Month will die. had the reputation of being 'saift-baked.' i. by Proserpine. The woman says. [Greek text deleted from etext. first made the clay out of nothing. Ramazan (which makes the Mussulman unhealthy and unamiable). like the Faces one used to see on Earthenware Jugs. 21. Old Clomeface.another unto dishonour? (Rom. and then him out of that?'" And again--from a very different quarter--"I had to refer the other day to Aristophanes.) At the Close of the Fasting Month." (XC. by the strange fecundity of His omnipotent power.' though shrewd enough in most things. of weak intellect. and get baked over again. instead of all this 'testifying' (comp. and wan With Age and Fast.. who. 'If.] "The Pot calls a bystander to be a witness to his bad treatment. And a young Moon requite us by and by: Look how the Old one meagre. ix.e. is fainting from the Sky!" End of this Project Gutenberg Etext of the Rubaiyat of Omar Khayyam . the first Glimpse of the New Moon (who rules their division of the Year) is looked for with the utmost Anxiety.

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