Endure this world without my wine I cannot!Drag on life's load without my cups I cannot!I am the slave of that sweet moment, whenThey say, «Take one more goblet,» and I cannot!
Endure this world without my wine I cannot!Drag on life's load without my cups I cannot!I am the slave of that sweet moment, whenThey say, «Take one more goblet,» and I cannot!
360. C. L. N. A. I. J.
361.
You, who both day and night the world pursue,And thoughts of that dread day of doom eschew,Bethink you of your latter end; be sureAs time has treated others, so 'twill you!
You, who both day and night the world pursue,And thoughts of that dread day of doom eschew,Bethink you of your latter end; be sureAs time has treated others, so 'twill you!
361. C. L. N. A. I.
362.
O man, who art creation's summary,Getting and spending too much trouble thee!Arise, and quaff the Etern Cupbearer's wine,And so from troubles of both worlds be free!
O man, who art creation's summary,Getting and spending too much trouble thee!Arise, and quaff the Etern Cupbearer's wine,And so from troubles of both worlds be free!
362. C. L. N. A. I. J. So Wordsworth, «The world is too much with us,» etc. The Sufis rejectedtalab ud dunya, «worldliness,» andtalab nl ukharat, «other-worldliness,» fortalab nl maula, «disinterested godliness.» So Madame Guyon taught «Holy Indifference.»
363.
In this eternally revolving zone,Two lucky species of men are known;One knows all good and ill that are on earth,One neither earth's affairs, nor yet his own.
In this eternally revolving zone,Two lucky species of men are known;One knows all good and ill that are on earth,One neither earth's affairs, nor yet his own.
363. C. L. N. A. I. J.Taman, «entirely.» The two classes seem to be practical men and mystics.
364.
Make light to me the world's oppressive weight,And hide my failings from the people's hate,And grant me peace to-day, and on the morrowDeal with me as Thy mercy may dictate!
Make light to me the world's oppressive weight,And hide my failings from the people's hate,And grant me peace to-day, and on the morrowDeal with me as Thy mercy may dictate!
364. C. L. N A. I. J. In line 4 scananchaz.
365.
Souls that are well informed of this world's state,Its weal and woe with equal mind await:For, be it weal we meet, or be it woe,The weal doth pass, and woe too hath its date.
Souls that are well informed of this world's state,Its weal and woe with equal mind await:For, be it weal we meet, or be it woe,The weal doth pass, and woe too hath its date.
365. C. L. N. A. B. I. J. 'Twill all be one a hundred years hence.
366.
Lament not fortune's want of constancy,But up! and seize her favours ere they flee;If fortune always cleaved to other men,How could a turn of luck have come to thee?
Lament not fortune's want of constancy,But up! and seize her favours ere they flee;If fortune always cleaved to other men,How could a turn of luck have come to thee?
366. C. L. N. A. I. J. This was a saying of Kisra Parviz to his Sultana. Bicknell's Hafiz, p. 73.
367.
Chief of old friends! hearken to what I say,Let not heaven's treacherous wheel your heart dismay;But rest contented in your humble nook,And watch the games that wheel is wont to play.
Chief of old friends! hearken to what I say,Let not heaven's treacherous wheel your heart dismay;But rest contented in your humble nook,And watch the games that wheel is wont to play.
367. C. L. N. A. I. J.
368.
Hear now Khayyam's advice, and bear in mind,Consort with revellers, though they be maligned,Cast down the gates of abstinence and prayer,Yea, drink, and even rob, but, oh! be kind!
Hear now Khayyam's advice, and bear in mind,Consort with revellers, though they be maligned,Cast down the gates of abstinence and prayer,Yea, drink, and even rob, but, oh! be kind!
368. C. L. N. A. B. I. J. A rather violent extension of the doctrine, Mercy is better than sacrifice.
369.
This world a body is, and God its soul,And angels are its senses, who controlIts limbs—the creatures, elements, and spheres;The ONE is the sole basis of the whole.
This world a body is, and God its soul,And angels are its senses, who controlIts limbs—the creatures, elements, and spheres;The ONE is the sole basis of the whole.
369. L. N. So Pope, «All are but parts,» etc.
370.
Last night that idol who enchants my heart,With true desire to elevate my heart,Gave me his cup to drink; when I refused,He said, «Oh, drink to gratify my heart!»
Last night that idol who enchants my heart,With true desire to elevate my heart,Gave me his cup to drink; when I refused,He said, «Oh, drink to gratify my heart!»
370. N.
371.
Would'st thou have fortune bow her neck to thee,Make it thy care to feed thy soul with glee;And hold a creed like mine, which is to drainThe cup of wine, not that of misery.
Would'st thou have fortune bow her neck to thee,Make it thy care to feed thy soul with glee;And hold a creed like mine, which is to drainThe cup of wine, not that of misery.
371. So the Ecclesiast, «There is nothing better for a man than that he should eat, and drink, and make his soul enjoy good in his labour.»
372.
Though you survey O my enlightened friend,This world of vanity from end to end,You will discover there no other goodThan wine and rosy cheeks, you may depend!
Though you survey O my enlightened friend,This world of vanity from end to end,You will discover there no other goodThan wine and rosy cheeks, you may depend!
372. N. Noteizafatdropped aftersahib. Bl., Prosody, p. 14.
373.
Last night upon the river bank we lay,I with my wine-cup, and a maiden gay,So bright it shone, like pearl within its shell,The watchman cried, «Behold the break of day!»
Last night upon the river bank we lay,I with my wine-cup, and a maiden gay,So bright it shone, like pearl within its shell,The watchman cried, «Behold the break of day!»
373. N.Nigare. Hereyamay beya i tankir, theizafatbeing dispensed with (Lumsden, ii. 269) [?], or perhapsya i tausifibefore the «sifat»marvzum.
374.
Have you no shame for all the sins you do,Sins of omission and commission too?Suppose you gain the world, you can but leave it,You cannot carry it away with you!
Have you no shame for all the sins you do,Sins of omission and commission too?Suppose you gain the world, you can but leave it,You cannot carry it away with you!
374. C. L. N. A. I. J.
375.
In a lone waste I saw a debauchee,He had no home, no faith, no heresy,No God, no truth, no law, no certitude;Where in this world is man so bold as he?
In a lone waste I saw a debauchee,He had no home, no faith, no heresy,No God, no truth, no law, no certitude;Where in this world is man so bold as he?
375. L. N. Abeshara'or antinomian Sufi.
376.
Some look for truth in creeds, and forms, and rules;Some grope for doubts or dogmas in the schools;But from behind the veil a voice proclaims,«Your road lies neither here nor there, O fools.»
Some look for truth in creeds, and forms, and rules;Some grope for doubts or dogmas in the schools;But from behind the veil a voice proclaims,«Your road lies neither here nor there, O fools.»
376. C. L. N. A. I. Truth, hidden from theologians and philosophers, is revealed to mystics. SeeGulshan i Raz, p. 11.
377.
In heaven is seen the bull we name Parwin,Beneath the earth another lurks unseen;And thus to wisdom's eyes mankind appearA drove of asses, two great bulls between!
In heaven is seen the bull we name Parwin,Beneath the earth another lurks unseen;And thus to wisdom's eyes mankind appearA drove of asses, two great bulls between!
377. L. N. The bulls are the constellation Taurus, and that which supports the earth.
378.
The people say, «Why not drink somewhat less?What reasons have you for such great excess?»First, my Love's face, second, my morning draught;Can there be clearer reasons, now confess?
The people say, «Why not drink somewhat less?What reasons have you for such great excess?»First, my Love's face, second, my morning draught;Can there be clearer reasons, now confess?
378. C. L. N. A. I. J.
379.
Had I the power great Allah to advise,I'd bid him sweep away this earth and skies,And build a better, where, unclogged and free,The clear soul might achieve her high emprise.
Had I the power great Allah to advise,I'd bid him sweep away this earth and skies,And build a better, where, unclogged and free,The clear soul might achieve her high emprise.
379. C. L. N. A. I. J. This recalls the celebrated speech of Alphonso X., king of Castile.
380.
This silly sorrow-laden heart of mineIs ever pining for that Love of mine;When the Cupbearer poured the wine of love,With my heart's blood he filled this cup of mine!
This silly sorrow-laden heart of mineIs ever pining for that Love of mine;When the Cupbearer poured the wine of love,With my heart's blood he filled this cup of mine!
380. C. L. N. A. I. Meaning, «the wine of life, or existence, poured by the Deity into all beings at creation.» SeeGulshan i Raz, p. 80.
381.
To drain the cup, to hover round the fair,Can hypocritic arts with these compare?If all who love and drink are going wrong,There's many a wight of heaven may well despair!
To drain the cup, to hover round the fair,Can hypocritic arts with these compare?If all who love and drink are going wrong,There's many a wight of heaven may well despair!
381. L. N. B.
382.
'Tis wrong with gloomy thoughts your mirth to drown,—To let grief's millstone weigh your spirits down;Since none can tell what is to be, 'tis bestWith wine and love your heart's desires to crown.
'Tis wrong with gloomy thoughts your mirth to drown,—To let grief's millstone weigh your spirits down;Since none can tell what is to be, 'tis bestWith wine and love your heart's desires to crown.
382. C. L. N. A. B. I. J.
383.
'Tis well in reputation to abide,'Tis shameful against heaven to rail and chide;Still, head had better ache with over drink,Than be puffed up with Pharisaic pride!
'Tis well in reputation to abide,'Tis shameful against heaven to rail and chide;Still, head had better ache with over drink,Than be puffed up with Pharisaic pride!
383. C. L. N. A. I. J. Compare «Tartufe,» i. 6.
384.
O Lord! pity this prisoned heart, I pray,Pity this bosom stricken with dismay!Pardon these hands that ever grasp the cup,These feet that to the tavern ever stray!
O Lord! pity this prisoned heart, I pray,Pity this bosom stricken with dismay!Pardon these hands that ever grasp the cup,These feet that to the tavern ever stray!
384. N.
385.
O Lord! from self-conceit deliver me,Sever from self, and occupy with Thee!This self is captive to earth's good and ill,Make me beside myself, and set me free!
O Lord! from self-conceit deliver me,Sever from self, and occupy with Thee!This self is captive to earth's good and ill,Make me beside myself, and set me free!
385. C. L. N. A. I. J. A Mystic's prayer.
386.
Behold the tricks this wheeling dome doth play,And earth laid bare of old friends torn away!O live this present moment, which is thine,Seek not a morrow, mourn not yesterday!
Behold the tricks this wheeling dome doth play,And earth laid bare of old friends torn away!O live this present moment, which is thine,Seek not a morrow, mourn not yesterday!
386. L. B. An odd expression.
387.
Since all man's business in this world of woeIs sorrow's pangs to feel, and grief to know,Happy are they that never come at all,And they that, having come, the soonest go!
Since all man's business in this world of woeIs sorrow's pangs to feel, and grief to know,Happy are they that never come at all,And they that, having come, the soonest go!
387. C. L. A. B. I. J. Compare the chorus in the «Œdipus Coloneus.»
388.
By reason's dictates it is right to live,But of ourselves we know not how to live,So Fortune, like a master, rod in hand,Raps our pates well to teach us how to live!
By reason's dictates it is right to live,But of ourselves we know not how to live,So Fortune, like a master, rod in hand,Raps our pates well to teach us how to live!
388. L. Fortune's buffets.
389.
Nor you nor I can read the etern decree,To that enigma we can find no key;They talk of you and mebehindthe veil,But, if that veil be lifted, where arewe?
Nor you nor I can read the etern decree,To that enigma we can find no key;They talk of you and mebehindthe veil,But, if that veil be lifted, where arewe?
389. C. L. A. I. J. Meaning, We are part of the «veil» of phenomena, which hides the Divine Noumenon. If that be swept away what becomes of us?
390.
O Love, for ever doth heaven's wheel designTo take away thy precious life, and mine;Sit we upon this turf, 'twill not be longEre turf shall grow upon my dust, and thine!
O Love, for ever doth heaven's wheel designTo take away thy precious life, and mine;Sit we upon this turf, 'twill not be longEre turf shall grow upon my dust, and thine!
390. L. N. B.
391.
When life has fled, and we rest in the tomb,They'll place a pair of bricks to mark our tomb;And, a while after, mould our dust to bricks,To furnish forth some other person's tomb!
When life has fled, and we rest in the tomb,They'll place a pair of bricks to mark our tomb;And, a while after, mould our dust to bricks,To furnish forth some other person's tomb!
391. L. N. A. I.
392.
Yon palace, towering to the welkin blue,Where kings did bow them down, and homage do,I saw a ringdove on its arches perched,And thus she made complaint, «Coo, Coo, Coo, Coo!»
Yon palace, towering to the welkin blue,Where kings did bow them down, and homage do,I saw a ringdove on its arches perched,And thus she made complaint, «Coo, Coo, Coo, Coo!»
392. C. L. N. A. I. J. Mr. Binning found this quatrain inscribed on the ruins of Persepolis—Fitzgerald. Coo (Ku) means «Where are they?»
393.
We come and go, but for the gain, where is it?And spin life's woof, but for the warp, where is it?And many a righteous man has burned to dustIn heaven's blue rondure, but their smoke, where is it?
We come and go, but for the gain, where is it?And spin life's woof, but for the warp, where is it?And many a righteous man has burned to dustIn heaven's blue rondure, but their smoke, where is it?
393. C. L. N. A. B. I. J. So Ecclesiastes, «There is no remembrance of the wise, more than of the fool.» «Smoke,»i.e., trace.
394.
Life's well-spring lurks within that lip of thine!Let not the cup's lip touch that lip of thine!Beshrew me, if I fail to drink his blood,For who is he, to touch that lip of thine?
Life's well-spring lurks within that lip of thine!Let not the cup's lip touch that lip of thine!Beshrew me, if I fail to drink his blood,For who is he, to touch that lip of thine?
394. C. L. N. A. I. J. To a sweetheart.
395.
Such as I am, Thy power created me,Thy care hath kept me for a century!Through all these years I make experiment,If my sins or Thy mercy greater be.
Such as I am, Thy power created me,Thy care hath kept me for a century!Through all these years I make experiment,If my sins or Thy mercy greater be.
395. C. L. N. A. I. J. God's long-suffering.
396.
«Take up thy cup and goblet, Love,» I said,«Haunt purling river bank, and grassy glade;Full many a moon-like form has heaven's weelOft into cup, oft into goblet, made!»
«Take up thy cup and goblet, Love,» I said,«Haunt purling river bank, and grassy glade;Full many a moon-like form has heaven's weelOft into cup, oft into goblet, made!»
396. C. L. N. A. B. I. J.
397.
We buy new wine and old, our cups to fill,And sell for two grains this world's good and ill;Know you where you will go to after death?Set wine before me, and go where you will!
We buy new wine and old, our cups to fill,And sell for two grains this world's good and ill;Know you where you will go to after death?Set wine before me, and go where you will!
397. L. N. and J. give lines 1 and 2 differently.
398.
Was e'er man born who never went astray?Did ever mortal pass a sinless day?If I do ill, do not requite with ill!Evil for evil how can'st Thou repay?
Was e'er man born who never went astray?Did ever mortal pass a sinless day?If I do ill, do not requite with ill!Evil for evil how can'st Thou repay?
398. L. N. Line 3 and 4 are paraphrased somewhat freely.
399.
Bring forth that ruby gem of Badakhshan,That heart's delight, that balm of Turkistan;They say 'tis wrong for Musulmen to drink,But ah! where can we find a Musulman?
Bring forth that ruby gem of Badakhshan,That heart's delight, that balm of Turkistan;They say 'tis wrong for Musulmen to drink,But ah! where can we find a Musulman?
399. C. L. N. A. I. J.
400.
My body's life and strength proceed from Thee!My soul within and spirit are of Thee!My being is of Thee, and Thou art mine,And I am Thine, since I am lost in Thee!
My body's life and strength proceed from Thee!My soul within and spirit are of Thee!My being is of Thee, and Thou art mine,And I am Thine, since I am lost in Thee!
400. L. «In him we live and move, and have our being.»
401.
Man, like a ball, hither and thither goes,As fate's resistless bat directs the blows;But He, who gives thee up to this rude sport,He knows what drives thee, yea, He knows, He knows!
Man, like a ball, hither and thither goes,As fate's resistless bat directs the blows;But He, who gives thee up to this rude sport,He knows what drives thee, yea, He knows, He knows!
401. C. L. A. I. J. Line 4 is in metre 22, consisting of ten syllables, all long.
402.
O Thou who givest sight to emmet's eyes,And strength to puny limbs of feeble flies,To Thee we will ascribe Almighty power,And not base, unbecoming qualities.
O Thou who givest sight to emmet's eyes,And strength to puny limbs of feeble flies,To Thee we will ascribe Almighty power,And not base, unbecoming qualities.
402. L. An echo of the Asharian's discussions on the Divine attributes.
403.
Let not base avarice enslave thy mind,Nor vain ambition in its trammels bind;Be sharp as fire, as running water swift,Not, like earth's dust, the sport of every wind!
Let not base avarice enslave thy mind,Nor vain ambition in its trammels bind;Be sharp as fire, as running water swift,Not, like earth's dust, the sport of every wind!
403. L. C. A. I. J.
404.
'Tis best all other blessings to foregoFor wine, that charming Turki maids bestow;Kalendars' raptures pass all things that are,From moon on high down into fish below!
'Tis best all other blessings to foregoFor wine, that charming Turki maids bestow;Kalendars' raptures pass all things that are,From moon on high down into fish below!
404. C. L. N. A. B. I. J. FormahL. readshahkprobably a Sufi gloss. Kalendars, bibulous Sufis. Fish, that whereon the earth was said to rest.
405.
Friend! trouble not yourself about your lot,Let futile care and sorrow be forgot;Since this life's vesture crumbles into dust,What matters stain of word or deed, or blot?
Friend! trouble not yourself about your lot,Let futile care and sorrow be forgot;Since this life's vesture crumbles into dust,What matters stain of word or deed, or blot?
405. L. N.
406.
O thou who hast done ill, and ill alone,And thinkest to find mercy at the throne,Hope not for mercy! for good left undoneCannot be done, nor evil done undone!
O thou who hast done ill, and ill alone,And thinkest to find mercy at the throne,Hope not for mercy! for good left undoneCannot be done, nor evil done undone!
406. N. A. I. This quatrain is by Abu Sa'id Abu'l Khair; and is an answer to No. 420, which is attributed to Avicenna.
407.
Count not to live beyond your sixtieth year,To walk in jovial courses persevere;And ere your skull be turned into a cup,Let wine-cups ever to your hand adhere!
Count not to live beyond your sixtieth year,To walk in jovial courses persevere;And ere your skull be turned into a cup,Let wine-cups ever to your hand adhere!
407. L. N. B.
408.
These heavens resemble an inverted cup,Whereto the wise with awe keep gazing up;So stoops the bottle o'er his love, the cup,Feigning to kiss, and gives her blood to sup!
These heavens resemble an inverted cup,Whereto the wise with awe keep gazing up;So stoops the bottle o'er his love, the cup,Feigning to kiss, and gives her blood to sup!
408. C. L. N. A. B. I. Blood, an emblem of hate.
409.
I sweep the tavern threshold with my hair,For both world's good and ill I take no care;Should the two worlds roll to my house, like balls,When drunk, for one small coin I'd sell the pair!
I sweep the tavern threshold with my hair,For both world's good and ill I take no care;Should the two worlds roll to my house, like balls,When drunk, for one small coin I'd sell the pair!
409. L. N. B.
410.
The drop wept for his severance from the sea,But the sea smiled, for «I am all,» said he,«The Truth is all, nothing exists beside,That one point circling apes plurality.»
The drop wept for his severance from the sea,But the sea smiled, for «I am all,» said he,«The Truth is all, nothing exists beside,That one point circling apes plurality.»
410. N. This is in Ramal metre, No. 50. CompareGulshan i Raz, line 710.
411.
Shall I still sigh for what I have not got,Or try with cheerfulness to bear my lot?Fill up my cup! I know not if the breathI now am drawing is my last, or not!
Shall I still sigh for what I have not got,Or try with cheerfulness to bear my lot?Fill up my cup! I know not if the breathI now am drawing is my last, or not!
411. C. L. N. A. B. I. J. Some MSS. place this quatrain underRadif ya.
412.
Yield not to grief, though fortune prove unkind,Nor call sad thoughts of parted friends to mind;Devote thy heart to sugary lips, and wine,Cast not thy precious life unto the wind!
Yield not to grief, though fortune prove unkind,Nor call sad thoughts of parted friends to mind;Devote thy heart to sugary lips, and wine,Cast not thy precious life unto the wind!
412. L. N. B.
413.
Of mosque and prayer and fast preach not to me,Rather go drink, were it on charity!Yea, drink, Khayyam, your dust will soon be madeA jug, or pitcher, or a cup, may be!
Of mosque and prayer and fast preach not to me,Rather go drink, were it on charity!Yea, drink, Khayyam, your dust will soon be madeA jug, or pitcher, or a cup, may be!
413. N. «Imperial Cæsar, dead, and turned to clay Might stop a hole to keep the wind away.»
414.
Bulbuls, doting on roses, oft complainHow forward breezes rend their veils in twain;Sit we beneath this rose, which many a timeHas sunk to earth, and sprung from earth again.
Bulbuls, doting on roses, oft complainHow forward breezes rend their veils in twain;Sit we beneath this rose, which many a timeHas sunk to earth, and sprung from earth again.
414. L. N. B. So Moschus on the mallows.
415.
Suppose the world goes well with you, what then?When life's last page is read and turned, what then?Suppose you live a hundred years of bliss,Yea, and a hundred years besides, what then?
Suppose the world goes well with you, what then?When life's last page is read and turned, what then?Suppose you live a hundred years of bliss,Yea, and a hundred years besides, what then?
415. C. L. N A. I. J. See Vullers, p. 100.
416.
How is it that of all the leafy tribe,Cypress and lily men as «free» describe?This has a dozen tongues, yet holds her peace,That has a hundred hands which take no bribe.
How is it that of all the leafy tribe,Cypress and lily men as «free» describe?This has a dozen tongues, yet holds her peace,That has a hundred hands which take no bribe.
416. L. N. Sa'di in theGulistan, Book viii., gives another explanation of this expression. «Tongues, stamens, and hands, branches.»
417.
Cupbearer, bring my wine-cup, let me grasp it!Bring that delicious darling, let me grasp it!That pleasing chain which tangles in its coilsWise men and fools together, let me grasp it!
Cupbearer, bring my wine-cup, let me grasp it!Bring that delicious darling, let me grasp it!That pleasing chain which tangles in its coilsWise men and fools together, let me grasp it!
417. L. N.Bipechandseems a plural of dignity.
418.
Alas! my wasted life has gone to wrack!What with forbidden meats, and lusts, alack!And leaving undone what 'twas right to do,And doing wrong, my face is very black!
Alas! my wasted life has gone to wrack!What with forbidden meats, and lusts, alack!And leaving undone what 'twas right to do,And doing wrong, my face is very black!
418. C. L. N. A. I. These whimsical outbursts of self-reproach in the midst of antinomian utterances are characteristic of Khayyam.
419.
I could repent of all, but of wine, never!I could dispense with all, but with wine, never!If so be I became a Musulman,Could I abjure my Magian wine? no, never!
I could repent of all, but of wine, never!I could dispense with all, but with wine, never!If so be I became a Musulman,Could I abjure my Magian wine? no, never!
419. L. N. The Magians sold wine.
420.
We rest our hopes on Thy free grace alone,Nor seek by merits for our sins to atone;Mercy drops where it lists, and estimatesIll done as undone, good undone as done.
We rest our hopes on Thy free grace alone,Nor seek by merits for our sins to atone;Mercy drops where it lists, and estimatesIll done as undone, good undone as done.
420. L. N. A. I. This quatrain is also ascribed to the celebrated philosopher Avicenna. See No. 406.
421.
This is the form Thou gavest me of old,Wherein Thou workest marvels manifold;Can I aspire to be a better man,Or other than I issued from Thy mould?
This is the form Thou gavest me of old,Wherein Thou workest marvels manifold;Can I aspire to be a better man,Or other than I issued from Thy mould?
421. C. L. N. A. I. This is a variation of No. 221.
422.
O Lord! to Thee all creatures worship pay,To Thee both small and great for ever pray,Thou takest woe away, and givest weal,Give then, or, if it please Thee, take away!
O Lord! to Thee all creatures worship pay,To Thee both small and great for ever pray,Thou takest woe away, and givest weal,Give then, or, if it please Thee, take away!
422. L. Scanbandagita, omittingfathabeforete. Vullers, p. 197.
423.
With going to and fro in this sad valeThou art grown double, and thy credit stale,Thy nails are thickened like a horse's hoof,Thy beard is ragged as an ass's tail.
With going to and fro in this sad valeThou art grown double, and thy credit stale,Thy nails are thickened like a horse's hoof,Thy beard is ragged as an ass's tail.
423. C. L. A. I. J. A description of old age.
424.
O unenlightened race of humankind,Ye are a nothing, built on empty wind!Yea, a mere nothing, hovering in the abyss,A void before you, and a void behind!
O unenlightened race of humankind,Ye are a nothing, built on empty wind!Yea, a mere nothing, hovering in the abyss,A void before you, and a void behind!
424. C. L. A. I. J. The technical name for existence between two non-existences isTakwin. Bl.Ain i Akbari, p. 198. Compare the term «nunc stans,» applied to Time by the Schoolmen.
425.
Each morn I say, «To-night I will repentOf wine, and tavern haunts no more frequent»;But while 'tis spring, and roses are in bloom,To loose me from my promise, O consent!
Each morn I say, «To-night I will repentOf wine, and tavern haunts no more frequent»;But while 'tis spring, and roses are in bloom,To loose me from my promise, O consent!
425. C. L. A. I. J.
426.
Vain study of philosophy eschew!Rather let tangled curls attract your view;And shed the bottle's life-blood in your cup,Or e'er death shed your blood, and feast on you.
Vain study of philosophy eschew!Rather let tangled curls attract your view;And shed the bottle's life-blood in your cup,Or e'er death shed your blood, and feast on you.
426. C. L. N. A. B. I. J.Bigorezi bi, «better that you should eschew.»
427.
O heart! can'st thou the darksome riddle read,Where wisest men have failed, wilt thou succeed?Quaff wine, and make thy heaven here below,Who knows if heaven above will be thy meed?
O heart! can'st thou the darksome riddle read,Where wisest men have failed, wilt thou succeed?Quaff wine, and make thy heaven here below,Who knows if heaven above will be thy meed?
427. C. L. N. A. B. I. J.
428.
They that have passed away, and gone before,Sleep in delusion's dust for evermore;Go, boy, and fetch some wine, this is the truth,Their dogmas were but air, and wind their lore!
They that have passed away, and gone before,Sleep in delusion's dust for evermore;Go, boy, and fetch some wine, this is the truth,Their dogmas were but air, and wind their lore!
428. C. L. N. A. B. I. J. So Ecclesiastes, «I gave my heart to know wisdom ... and perceived that this also is vanity.»
429.
O heart! when on the Loved One's sweets you feed,You lose yourself, but find your Self indeed;And, when you drink of His entrancing cup,You hasten your escape from quick and dead!
O heart! when on the Loved One's sweets you feed,You lose yourself, but find your Self indeed;And, when you drink of His entrancing cup,You hasten your escape from quick and dead!
429. C. L. N. A. I. J. Die to self, to live in God, your true self. See Max Müller, Hibbert Lectures, p. 375.
430.
Though I am wont a wine-bibber to be,Why should the people rail and chide at me?Would that all evil actions made men drunk,For then no sober people should I see!
Though I am wont a wine-bibber to be,Why should the people rail and chide at me?Would that all evil actions made men drunk,For then no sober people should I see!
430. C. N. A. I. J.
431.
Child of four elements and sevenfold heaven,Who fume and sweat because of these eleven,Drink! I have told you seventy times and seven,Once gone, nor hell will send you back, nor heaven.
Child of four elements and sevenfold heaven,Who fume and sweat because of these eleven,Drink! I have told you seventy times and seven,Once gone, nor hell will send you back, nor heaven.
431. C. L. N. A. I. J.
432.
With many a snare Thou dost beset my way,And threatenest, if I fall therein, to slay;Thy rule resistless sways the world, yet ThouImputest sin, when I do but obey!
With many a snare Thou dost beset my way,And threatenest, if I fall therein, to slay;Thy rule resistless sways the world, yet ThouImputest sin, when I do but obey!
432. B. N. Allah is theFa'il i hakiki, the only real agent, according to the Sufi view,Hukmi tu Kuni, «Thou givest thy order.»
433.
To Thee, whose essence baffles human thought,Our sins and righteous deeds alike seem naught,May Thy grace sober me, though drunk with sins,And pardon all the ill that I have wrought!
To Thee, whose essence baffles human thought,Our sins and righteous deeds alike seem naught,May Thy grace sober me, though drunk with sins,And pardon all the ill that I have wrought!
433. L. N.
434.
If this life were indeed an empty play,Each day would be an'lidof festal day,And men might conquer all their hearts' desire,Fearless of after penalties to pay!
If this life were indeed an empty play,Each day would be an'lidof festal day,And men might conquer all their hearts' desire,Fearless of after penalties to pay!
434. N. N takestaklidin the sense of «authority,» but I think it alludes to Koran, xxix. 64. SeeGulshan i Raz, p. 50.
435.
O wheel of heaven, you thwart my heart's desire,And rend to shreds my scanty joy's attire,The water that I drink you foul with earth,And turn the very air I breathe to fire!
O wheel of heaven, you thwart my heart's desire,And rend to shreds my scanty joy's attire,The water that I drink you foul with earth,And turn the very air I breathe to fire!
435. C. L. N. A. I.
436.
O soul! could you but doff this flesh and bone,You'd soar a sprite about the heavenly throne;Had you no shame to leave your starry home,And dwell an alien on this earthly zone?
O soul! could you but doff this flesh and bone,You'd soar a sprite about the heavenly throne;Had you no shame to leave your starry home,And dwell an alien on this earthly zone?
436. C. L. N. B. A. I.
437.
Ah, potter, stay thine hand' with ruthless artPut not to such base use man's mortal part!See, thou art mangling on thy cruel wheelFaridun's fingers, and Kai Khosrau's heart!
Ah, potter, stay thine hand' with ruthless artPut not to such base use man's mortal part!See, thou art mangling on thy cruel wheelFaridun's fingers, and Kai Khosrau's heart!
437. C. L. N. A. I. Faridun and Kai Khosrau were ancient kings of Persia. Kai Khosrau is usually identified with Cyrus.
438.
O rose! all beauties' charms thou dost excel,As wine excels the pearl within its shell;O fortune! thou dost ever show thyselfMore strange, although I seem to know thee well!
O rose! all beauties' charms thou dost excel,As wine excels the pearl within its shell;O fortune! thou dost ever show thyselfMore strange, although I seem to know thee well!
438. N.Mimani, You resemble.
439.